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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Повеление Божие пророку. 2-3. Исполнение повеления пророком. 4-5. Символическое значение пророческих действий. Matthew Henry: Concise Commentary on the Whole Bible - 1706 God is still by the prophet inculcating the same thing upon this careless people, and much in the same manner as before, by a type or sign, that of the dealings of a husband with an adulterous wife. In this chapter we have, I. The bad character which the people of Israel now had; they were, as is said of the Athenians (Acts xvii. 16), "wholly given to idolatry," ver. 1. II. The low condition which they should be reduced to by their captivity, and the other instances of God's controversy with them, ver. 2-4. III. The blessed reformation that should at length be wrought upon them in the latter days, ver. 5. Adam Clarke: Commentary on the Bible - 1831 By the prophet's taking back his wife, for whom he (her friend or husband) still retained has affection, though she had proved unfaithful; by his entering into a new contract with her; and by his giving her hopes of reconciliation, after she should for some time prove, as in a state of widowhood, the sincerity of her repentance; is represented the gracious manner in which God will restore the Jews from the Babylonish captivity, Hos 3:1-4. It is also very strongly intimated that the whole house of Israel will be added to the Church of Christ in the latter days, Hos 3:5. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Hos 3:1, The Lord's intended future kindness to Israel, not withstanding their wickedness, illustrated by the emblem of Hosea's conduct towards his adulterous wife; Hos 3:4, The desolation of Israel before their restoration. Carl Friedrich Keil and Franz Delitzsch The Adulteress and Her Fresh Marriage - Hos 3:1-5 "The significant pair are introduced again, but with a fresh application." In a second symbolical marriage, the prophet sets forth the faithful, but for that very reason chastising and reforming, love of the Lord to rebellious and adulterous Israel. By the command of God he takes a wife, who lives in continued adultery, notwithstanding his faithful love, and places her in a position in which she is obliged to renounce her lovers, that he may thus lead her to return. Hos 3:1-3 contain the symbolical action; Hos 3:4, Hos 3:5 the explanation, with an announcement of the reformation which this proceeding is intended to effect. John Gill INTRODUCTION TO HOSEA 3 In this chapter is an order to the prophet to love an adulterous woman beloved of her friend, and by this parable to express the love of God to Israel, and their ingratitude to him, Hos 3:1, the prophet's execution of that order, making a purchase of her, and a covenant with her, which set forth the captive, servile, mean, and abject state of that people, Hos 3:2, which is explained of their being deprived for a long time of civil and ecclesiastic government, Hos 3:4, and the chapter is concluded with a prophecy and promise of their conversion to Christ in the latter day, Hos 3:5.
3:13:1: Եւ ասէ ցիս Տէր դարձեալ. ասէ. Ե՛րթ դու եւ սիրեա՛ կին մի որ սիրիցէ զչարութիւն՝ եւ իցէ շո՛ւն. որպէս սիրեաց Աստուած զորդիսն Իսրայէլի, եւ նոքա հայէին յաստուածս օտարս, եւ սիրէին կտապս չամչեղէ՛նս[10371]։ [10371] Ոմանք. Եւ սիրեն կտապս չամչ՛՛։ 1 Եւ Տէրն ասաց. «Դարձեալ դու գնա՛ եւ սիրի՛ր մի կին, որ սիրի չարութիւնը եւ շնացող լինի, ինչպէս որ Աստուած սիրեց իսրայէլացիներին, իսկ նրանք օտար աստուածներին էին նայում եւ սիրում էին չամիչով պատրաստուած բլիթներ»: 3 Անկէ ետքը Տէրը ինծի ըսաւ. «Նորէն գնա՛, իր բարեկամէն սիրուած շնացող կին մը սիրէ, ինչպէս Տէրը Իսրայէլի որդիները կը սիրէ, թէեւ անոնք օտար աստուածներու կը դառնան ու չամչեղէն կարկանդակներ կը սիրեն»։ Եւ ասէ ցիս Տէր. Դարձեալ երթ դու եւ սիրեա կին մի որ ^[29]սիրիցէ զչարութիւն`` եւ իցէ շուն, որպէս սիրեաց Աստուած զորդիսն Իսրայելի, եւ նոքա հայէին յաստուածս օտարս, եւ սիրէին կտապս չամչեղէնս: 3:1: Եւ ասէ ցիս Տէր դարձեալ. ասէ. Ե՛րթ դու եւ սիրեա՛ կին մի որ սիրիցէ զչարութիւն՝ եւ իցէ շո՛ւն. որպէս սիրեաց Աստուած զորդիսն Իսրայէլի, եւ նոքա հայէին յաստուածս օտարս, եւ սիրէին կտապս չամչեղէ՛նս[10371]։ [10371] Ոմանք. Եւ սիրեն կտապս չամչ՛՛։ 1 Եւ Տէրն ասաց. «Դարձեալ դու գնա՛ եւ սիրի՛ր մի կին, որ սիրի չարութիւնը եւ շնացող լինի, ինչպէս որ Աստուած սիրեց իսրայէլացիներին, իսկ նրանք օտար աստուածներին էին նայում եւ սիրում էին չամիչով պատրաստուած բլիթներ»: 3 Անկէ ետքը Տէրը ինծի ըսաւ. «Նորէն գնա՛, իր բարեկամէն սիրուած շնացող կին մը սիրէ, ինչպէս Տէրը Իսրայէլի որդիները կը սիրէ, թէեւ անոնք օտար աստուածներու կը դառնան ու չամչեղէն կարկանդակներ կը սիրեն»։ zohrab-1805▾ eastern-1994▾ western am▾	3:13:1 И сказал мне Господь: иди еще, и полюби женщину, любимую мужем, но прелюбодействующую, подобно тому, как любит Господь сынов Израилевых, а они обращаются к другим богам и любят виноградные лепешки их. 3:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἔτι ετι yet; still πορεύθητι πορευομαι travel; go καὶ και and; even ἀγάπησον αγαπαω love γυναῖκα γυνη woman; wife ἀγαπῶσαν αγαπαω love πονηρὰ πονηρος harmful; malignant καὶ και and; even μοιχαλίν μοιχαλις adulteress καθὼς καθως just as / like ἀγαπᾷ αγαπαω love ὁ ο the θεὸς θεος God τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even αὐτοὶ αυτος he; him ἀποβλέπουσιν αποβλεπω look off / forward ἐπὶ επι in; on θεοὺς θεος God ἀλλοτρίους αλλοτριος another's; stranger καὶ και and; even φιλοῦσιν φιλεω like; fond of πέμματα πεμμα with; amid σταφίδων σταφις stavesacre; Delphinium Staphisagria 3:1 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to עֹ֚וד ˈʕôḏ עֹוד duration לֵ֣ךְ lˈēḵ הלך walk אֱֽהַב־ ʔˈᵉhav- אהב love אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman אֲהֻ֥בַת ʔᵃhˌuvaṯ אהב love רֵ֖עַ rˌēₐʕ רֵעַ fellow וּ û וְ and מְנָאָ֑פֶת mᵊnāʔˈāfeṯ נאף commit adultery כְּ kᵊ כְּ as אַהֲבַ֤ת ʔahᵃvˈaṯ אהב love יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הֵ֗ם hˈēm הֵם they פֹּנִים֙ pōnîm פנה turn אֶל־ ʔel- אֶל to אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and אֹהֲבֵ֖י ʔōhᵃvˌê אהב love אֲשִׁישֵׁ֥י ʔᵃšîšˌê אֲשִׁישָׁה raisin cake עֲנָבִֽים׃ ʕᵃnāvˈîm עֵנָב grape 3:1. et dixit Dominus ad me adhuc vade dilige mulierem dilectam amico et adulteram sicut diligit Dominus filios Israhel et ipsi respectant ad deos alienos et diligunt vinacea uvarumAnd the Lord said to me: Go yet again, and love a woman beloved of her friend, and an adulteress: as the Lord loveth the children of Israel, and they look to strange gods, and love the husks of the grapes. 1. And the LORD said unto me, Go yet, love a woman beloved of friend and an adulteress, even as the LORD loveth the children of Israel, though they turn unto other gods, and love cakes of raisins. Then said the LORD unto me, Go yet, love a woman beloved of [her] friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine: 3:1 И сказал мне Господь: иди еще, и полюби женщину, любимую мужем, но прелюбодействующую, подобно тому, как любит Господь сынов Израилевых, а они обращаются к другим богам и любят виноградные лепешки их. 3:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἔτι ετι yet; still πορεύθητι πορευομαι travel; go καὶ και and; even ἀγάπησον αγαπαω love γυναῖκα γυνη woman; wife ἀγαπῶσαν αγαπαω love πονηρὰ πονηρος harmful; malignant καὶ και and; even μοιχαλίν μοιχαλις adulteress καθὼς καθως just as / like ἀγαπᾷ αγαπαω love ὁ ο the θεὸς θεος God τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even αὐτοὶ αυτος he; him ἀποβλέπουσιν αποβλεπω look off / forward ἐπὶ επι in; on θεοὺς θεος God ἀλλοτρίους αλλοτριος another's; stranger καὶ και and; even φιλοῦσιν φιλεω like; fond of πέμματα πεμμα with; amid σταφίδων σταφις stavesacre; Delphinium Staphisagria 3:1 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to עֹ֚וד ˈʕôḏ עֹוד duration לֵ֣ךְ lˈēḵ הלך walk אֱֽהַב־ ʔˈᵉhav- אהב love אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman אֲהֻ֥בַת ʔᵃhˌuvaṯ אהב love רֵ֖עַ rˌēₐʕ רֵעַ fellow וּ û וְ and מְנָאָ֑פֶת mᵊnāʔˈāfeṯ נאף commit adultery כְּ kᵊ כְּ as אַהֲבַ֤ת ʔahᵃvˈaṯ אהב love יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הֵ֗ם hˈēm הֵם they פֹּנִים֙ pōnîm פנה turn אֶל־ ʔel- אֶל to אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and אֹהֲבֵ֖י ʔōhᵃvˌê אהב love אֲשִׁישֵׁ֥י ʔᵃšîšˌê אֲשִׁישָׁה raisin cake עֲנָבִֽים׃ ʕᵃnāvˈîm עֵנָב grape 3:1. et dixit Dominus ad me adhuc vade dilige mulierem dilectam amico et adulteram sicut diligit Dominus filios Israhel et ipsi respectant ad deos alienos et diligunt vinacea uvarum And the Lord said to me: Go yet again, and love a woman beloved of her friend, and an adulteress: as the Lord loveth the children of Israel, and they look to strange gods, and love the husks of the grapes. 1. And the LORD said unto me, Go yet, love a woman beloved of friend and an adulteress, even as the LORD loveth the children of Israel, though they turn unto other gods, and love cakes of raisins. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Новым символическим действием пророк предвозвещает прощение Иеговою преступного народа. И сказал мне Господь: иди еще, и полюби женщину, любимую мужем, но прелюбодействующую. Смысл повеления, полученного пророком, понимается различно. Многие экзегеты (Генгстенберг, Кейль, Шольц) видят в ст. 1: речь о втором браке пророка с другой неизвестной по имени женщиной. При этом предполагается, что Гомерь или умерла, или получила развод. Но большинство комментаторов под женщиной, полюбить которую повелевается пророку, разумеют названную в I гл. жену пророка Гомерь. Такое понимание основывается на следующих соображениях: а) Если бы женщина, о которой говорит пророк, отличалась от Гомери, то пророк сообщил бы о ней более определенные сведения, подобно тому, как он сделал это в I:3. б) Правда слово ischah, жена в III:1: не имеет члена, что возбуждает недоумение при отнесении этого слова к лицу, упомянутому ранее и известному читателю; но пример подобного опущения члена у пророка Осии встречается неоднократно (ср. V:11: acharej zav "по установлении" IV:11: ikkah lev, овладевают сердцем; при словах zav и lev здесь нужно бы ожидать члена). в) Из контекста видно, что символическим действием пророк хочет указать на неизменность любви Божией к Израилю, несмотря на измену и неверность последнего. Мысль об этом будет выражена только в том случае, если под женою в ст. 1: разуметь Гомерь, изменившую пророку и все-таки любимую им. г) О женщине говорится, что она любима мужем, евр. achubath rea, собств. любима другом (сл. любящую зло, так как LXX вместо rеа читали rа негодность). В данном месте rea может обозначать любовника или мужа (ср. Иер III:1, 20; Песнь Песн V:16). Так как о женщине, любимой rеа, замечается, что она прелюбодействует, (а не блудодействует), то, по-видимому, под rеа, верность которому нарушается, нужно разуметь мужа. Итак, женщину любит муж. В то же время и пророку повелевается полюбить женщину. Без сомнения, пророку не могло быть дано повеления присвоить чужую жену и нарушить святость чужого брака. Поэтому необходимо заключать, что пророку повелевается полюбить свою жену, т. е. что под женщиной в III:1: разумеется упоминавшаяся в гл. 1: жена пророка Гомерь. Смысл повеления полюби женщину не вполне ясен. Но это повеление не может быть понимаемо в смысле повеления вступить в брак, так как для обозначения заключения брачного союза употребляется в В. З., обыкновенно термин lakach eschschah, взять жену. Кроме того, мысль о втором браке пророка исключается тем, что ни о смерти Гомери, ни о разводе с ней не говорится. Ввиду сказанного, в повелении полюби женщину следует видеть только указание "на новый эпизод из истории брака пророка с Гомерью" (Бродович). Нужно предположить, что Гомерь не только нарушила брачный союз с пророком, но и оставила его совсем, чтобы с большей свободой предаться своей порочной склонности. Теперь пророк получает повеление "еще полюбить ее", т. е. найти ее, засвидетельствовать ей вновь свою любовь и "возобновить знаки любви" (Куртц, Новак, Ружемонт, Бродович). - Любят виноградные лепешки их asihischej anavim, слав.: "варения с коринками", pemmata meta stairidoV, печения с изюмом: вероятно, эти печения приносились в жертву идолам и употреблялись для жертвенных трапез. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine. 2 So I bought her to me for fifteen pieces of silver, and for a homer of barley, and a half homer of barley: 3 And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for another man: so will I also be for thee. 4 For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: 5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days. Some think that this chapter refers to Judah, the two tribes, as the adulteress the prophet married (ch. i. 3) represented the ten tribes; for this was not to be divorced, as the ten tribes were, but to be left desolate for a long time, and then to return, as the two tribes did. But these are called the children of Israel, which was the ten tribes, and therefore it is more probable that of them this parable, as well as that before, is to be understood. Go, and repeat it, says God to the prophet; Go yet again. Note, For the conviction and reduction of sinners it is necessary that precept be upon precept, and line upon line. If they will not believe one sign, try another, Exod. iv. 8, 9. Now, I. In this parable we may observe, 1. God's goodness and Israel's badness strangely serving for a foil to each other, v. 1. Israel is as a woman beloved of her friend, either of him that has married her or of him that only courts her, and yet an adulteress; such is the case between God and Israel. We say of those whose affection is mutual that there is no love lost between them; but here we find a great deal of the love even of God himself lost and thrown away upon an unworthy ungrateful people. The God of Israel retains a very great love for the children of Israel, and yet they are an evil and adulterous generation. Be astonished, O heavens! at this, and wonder, O earth! (1.) That God's goodness has not put an end to their badness; the Lord loves them, has a kindness for them, and is continually showing kindness to them; they know it, they cannot but own it, that he has been as a friend and Father to them; and yet they look to other gods, gods that they can see, and to the love of which they are drawn by the eye; they look to them with an eye of adoration (they offer up all their services to them) and with an eye of dependence (they expect all their comforts from them); if they were restrained from bowing the knee to idols, yet they gave them an amorous glance, and had eyes full of that spiritual adultery. And they loved flagons of wine; they joined with idolaters because they lived merrily and drank hard; they had a kindness for other gods for the sake of the plenty of good wine with which they had been sometimes treated in their temples. Idolatry and sensuality commonly go together; those that make a god of their belly, as drunkards do, will easily be brought to make a god of any thing else. God's priests were to drink no wine when they went in to minister, and his Nazarites none at all. But the worshippers of other gods drank wine in bowls; nay, no less than flagons of wine would content them. (2.) That their badness had not stopped the current of his favours to them. This is a wonder of mercy indeed, that she is thus beloved of her friend, though an adulteress; such is the love of the Lord towards the children of Israel. "Go," says God, "love such a woman; see if thou canst find in thy heart to do it. No, thou canst not, the breast of no man would admit such a love; yet such is my love to the children of Israel; it is love to the loveless, to the unlovely, to those that have a thousand times forfeited it." Note, In God's goodwill to poor sinners his thoughts and ways are infinitely above ours, and his love is more condescending and compassionate than ours is, or can be; in this, as much as any thing, he is God, and not man, Hos. xi. 9. 2. The method found for the bringing of a God so very good and a people so very bad together again; this is the thing aimed at, and what God aims at he will accomplish. To our great surprise, we find a breach thus wide as the sea effectually healed; miracles cease not so long as divine mercy does not cease. Observe here, (1.) The course God takes to humble them and make them know themselves (v. 2): I bought her to me for fifteen pieces of silver, and a homer and a half of barley, that is, I courted her to be reconciled, to leave her ill courses, and return to her first husband, as ch. ii. 14. I allured her, and spoke comfortably to her; as the Levite who went after his concubine that had played the harlot from him, and had run away with another man, spoke friendly to her, Judg. xix. 3. But here the present which the prophet brought her for the purchasing of her favour is observed to be a very small one; but it was all that was intended for her separate maintenance, and in it she is reduced to a short allowance, and, to punish her for her pride, is made to look very mean. When Samson went to be reconciled to his wife that had disobliged him he visited her with a kid (Judg. xv. 1), which was a genteel entertainment. But the prophet here visited his wife with fifteen pieces of silver, a small sum, which yet she must be content to live upon a great while, so long as till her husband thought fit to restore her to her first estate. She shall also have a homer and a half of barley, for bread-corn, and that is all she must expect till she be sufficiently humbled, and, by a competent time of trial, satisfactory proof given that she is indeed reformed. Let her be made sensible that it is not for her own merit that her husband makes court to her; it is but a lame price that he values her at. The price of a servant was thirty shekels, Exod. xxi. 32. This was but half so much; yet let her know that it is more than she is worth. God had given Egypt for Israel's ransom once, so precious were they then in his sight, and so honourable, Isa. xliii. 3, 4. But now that they have gone a whoring from him he will give but fifteen pieces of silver for them, so much have they lost in their value by their iniquity. Note, Those whom God designs honour and comfort for he first makes sensible of their own worthlessness, and brings them to acknowledge, with the prodigal, I am no more worthy to be called thy son. Time was when Israel was fed with the finest of the wheat, but they grew wanton, and loved flagons of wine, and therefore, in order to the humbling and reducing of them, they must be brought in the land of their captivity to eat barley-bread, and be thankful they can get it, and to eat that too by weight and measure, whereas they did not use to be stinted. Note, Poverty and disgrace sometimes prove a happy means of making great sinners true penitents. (2.) The new terms upon which God is willing to come with them (v. 3): Thou shalt abide for me many days, and shalt not be for another, so will I be for thee. He might justly have given them a bill of divorce, and have resolved to have no more to do with them; but he is willing to show them kindness, and that the matter should be compromised; he deals not with them in strict justice, according to the rigour of the law, but according to the multitude of his mercies; and it represents God's gracious dealings with the apostate race of mankind, that had gone a whoring from him; he bought them indeed with an inestimable price, not for their honour, but for the honour of his own justice; and now this is the proposal he makes to them, the covenant of grace he is willing to enter into with them--they must be to him a people, and he will be to them a God, the same with the proposal here made to Israel. [1.] They must take to themselves the shame of their apostasy from him, must submit to, and accept of, the punishment of their iniquity: Thou shalt abide for me many days in solitude and silence, as a widow that is desolate and in sorrow; they must lay aside their ornaments, and wait with patience and submission to know what God will do with them, and whether he will please to admit such unworthy wretches into his favour again, as they did Exod. xxxiii. 4, 5. Their father, their husband, has spit in their face (as God said concerning Miriam), has put them under the marks of his displeasure, and therefore, like her, they must be ashamed seven days, and be shut out of the camp (Num. xii. 14), till their uncircumcised hearts be humbled, Lev. xxvi. 41. Let them sit alone and keep silence, waiting for the salvation of the Lord, and in the mean time let them bear the yoke, Lam. iii. 26-28. Let them not expect that God should speedily return in mercy to them,; no, let them want it, let them wait for it many days, during all the days of their captivity, and reckon it a miracle of mercy, and well worth waiting for, it if come at last. Note, Those whom God designs mercy for he will first bring to abase themselves and to put a high value upon his favours. [2.] They must never return to folly again; that is the condition upon which God will speak peace to his people and to his saints (Ps. lxxxv. 8), and no other. "Thou shalt not play the harlot, shalt not worship idols in the land of thy captivity, while thou art there set apart for the uncleanness." Note, It is not enough to take shame to ourselves for the sins we have committed, and to justify God in correcting us for them, but we must resolve, in the strength of God's grace, that we will not offend any more, that we will not again go a whoring from God, after the world and the flesh. Blessed be God, though it is the law of the covenant, it is not the condition of it that we shall never in any thing do amiss: "But thou shalt not play the harlot; thou shalt not serve other gods, shalt not be for another man." In the land of their captivity they would be courted to worship the idols of the country; that would be a trial for them, a long trial, many days: "But if thou keep thy ground, and hold fast thy integrity, if, when all this comes upon thee, thou dost not stretch out thy hand to a strange god, thou wilt be qualified for the returns of God's favour." Note, It is a certain sign that our afflictions are means of much good to us, and earnests of more, when we are kept by the grace of God from being overcome by the temptations of an afflicted state. [3.] Upon these terms their Maker will again be their husband: So will I also be for thee. This is the covenant between God and returning sinners, that, if they will be for him to serve him, he will be for them to save them. Let them renounce and abjure all rivals with God for the throne in the heart, and devote themselves entirely to him and him only, and he will be to them a God all-sufficient. If we be faithful and constant to God in a way of duty, and will never leave nor forsake him, he will be so to us in a way of mercy, and will never leave nor forsake us. And a fairer proposal could not be made. II. In the last two verses we have the interpretation of the parable and the application of it to Israel. 1. They must long sit like a widow, stripped of all their joys and honours, Lam. iv. 1, 2. They shall abide many days without a king, and without a prince; and a nation in this condition may well be called a widow. They want the blessing, (1.) Of civil government: They shall abide without a king, and without a prince, of their own. There were kings and princes over them to oppress them and rule them with rigour, but they had no king nor prince to protect them, to fight their battles for them, to administer justice to them, and to take care of their common safety and welfare. Note, Magistracy is a very great blessing to a people, and it is a sad and sore judgment to want it. (2.) Of public worship: They shall abide without a sacrifice, and without an image (or a statue, or pillar; the word is used concerning the pillars Jacob erected, Gen. xxviii. 18; xxxi. 45; xxxv. 20), and without an ephod and teraphim. The teraphim being here closely joined to the ephod, some thing the urim and thummim were meant by it in the breast-plate of the high priest. The meaning is that in their captivity they should not only have no face of a nation upon them, but no face of a church; they should not have (as a learned expositor speaks) liberty of any public profession or exercise of religion, either true or false, according to their choice. They shall have no sacrifice or altar (so the LXX.), and therefore no sacrifice because no altar. They shall have no ephod, nor teraphim, no legal priesthood, no means of knowing God's mind, no oracle to consult in doubtful cases, but shall be all in the dark. Note, The case of those is very melancholy that are deprived of all opportunities to worship God in public. This was the case of the Jews in their captivity; and it is so far the case of the scattered Jews at this day that, though they have their synagogues, they have no temple-service. Desolate indeed is their condition that are shut out from communion with God, that have no opportunity of directing their addresses to God by sacrifice and altar, and of receiving instruction from him by ephod and teraphim. 2. They shall at length be received again as a wife (v. 5): Afterwards, in process of time, when they have gone through this discipline, they shall return, that is, they shall repent of their idolatries and forsake them, they shall apply themselves to God and adhere to him, and herein they shall be accepted of him. Two things are here promised as instances of their return, and steps towards their acceptance with God in their return:-- (1.) The enquiries they shall make after God: They shall seek the Lord their God, and David their king. Note, Those that would find God, and find favour with him, must seek him, must ask after him, covet acquaintance with him, desire to be reconciled to him, set their love on him, and labour in this that they may be accepted of him. Their seeking him implies that they had lost him, that they were lamenting their loss, and that they were solicitous to retrieve what they had lost. They shall seek him as their God; for should not a people seek unto their God? And they shall seek David their King, who can be no other than the Messiah, our Lord Jesus Christ, the Son of David, the root and offspring of David, whom David himself called Lord (Ps. cx. 1), and to whom God gave the throne of his father David, Luke i. 32. The Chaldee reads it, They shall seek the service of the Lord their God, and shall obey Messiah, the Son of David their king. Compare this with Jer. xxx. 9; Ezek. xxxiv. 23; xxxvii. 25. Note, Those that would seek the Lord so as to find him must apply to Jesus Christ, and must seek to him as their King, and become his willing people, and take an oath of fealty and allegiance to him. (2.) The reverence they shall have of God: They shall fear the Lord and his goodness. Some by his goodness here understand the temple, towards which they shall look, in worshipping God. The Jews say, There were three things which Israel cast off in the days of Rehoboam--the kingdom of heaven, the family of David, and the house of the sanctuary; and it will never be well with them till they return, and seek them all three, which is here promised. They shall seek the kingdom of heaven in the Lord their God, the royal family in David their King, and the temple in the goodness of the Lord. Others by his goodness understand Christ, the same with David their King. But it is rather to be taken for that attribute of God which he showed as his glory, and by which he proclaimed his name. Note, It is not only the Lord and his greatness that we are to fear, but the Lord and his goodness, not only his majesty, but his mercy. They shall flee for fear to the Lord and his goodness (so some take it), shall flee to it as their city of refuge. We must fear God's goodness, that is, we must admire it, and stand amazed at it, must adore it, and worship as Moses did at the proclaiming of this name, Exod. xxxiv. 6. We must be afraid of offending his goodness, of making any ungrateful returns for it, and so forfeiting it. There is forgiveness with God, that he may be feared, Ps. cxxx. 4. We must rejoice with trembling in the goodness of God, must not be high-minded, but fear. Now this promise had its accomplishment when by the gospel of Christ great multitudes both of Jews and Gentiles were brought home to God, and incorporated in the New-Testament church, served God in Christ, with a filial fear of divine grace, and were accepted of God as his Israel. And some think it is to be yet further accomplished in the conversion of those Jews to the faith of Christ who shall remain in unbelief, when they shall seek their Messiah as David their King, and by him all Israel shall be saved, when the fulness of the Gentiles is brought in. Time was when they sought him to put him to death, saying, We have no king but Cæsar; but the day is coming when they shall seek him to appoint him their head, and to lay their necks under his yoke. He that has here promised that they shall do it will enable them to do it, and bring about this great work in his own way and time, in the latter days of the last times, the times of the Messiah: but, alas! who shall live when God does this? How far we are to expect a general conversion of that nation I cannot say; but I am sure we ought to pray that the Jews may be converted. Adam Clarke: Commentary on the Bible - 1831 3:1: Go ye, love a woman - This is a different command from that mentioned in the first chapter. That denoted the infidelity of the kingdom of Israel, and God's divorce of them. He gave them up to their enemies, and caused them to be carried into captivity. The woman mentioned here represents one who was a lawful wife joining herself to a paramour; then divorced by her husband; afterwards repenting, and desirous to be joined to her spouse; ceasing from her adulterous commerce, but not yet reconciled to him. This was the state and disposition of the Jews under the Babylonish captivity. Though separated from their own idols, they continued separated from their God. He is still represented as having affectionate feelings towards them; awaiting their full repentance and contrition, in order to renew the marriage covenant. These things are pointed out by the symbolical actions of the prophet. Beloved of her friend - Or, a lover of evil; or, loving another: for the Hebrew words אהבת רע mean one who loves evil or a friend: because רע signifies a friend, or evil, according as it is pointed. The former seems to be its best sense here; רע rea is a friend; רע ra is evil. According to the love of the Lord - This woman, who had proved false to her husband, was still beloved by him, though he could not acknowledge her; as the Israelites were beloved by the Lord, while they were looking after other gods. The flagons of wine were probably such as were used for libations, or drunk in idol feasts. Others think that the words should be translated cakes of dried grapes, sweet cakes, consecrated wafers. Albert Barnes: Notes on the Bible - 1834 3:1: Go yet, love a woman, beloved of her friend, yet an adulteress - This woman is the same Gomer, whom the prophet had before been bidden to take, and whom, (it appears from this verse) had forsaken him, and was living in adultery with another man. The "friend" is the husband himself, the prophet. The word "friend" expresses, that the husband of Gomer treated her, not harshly, but mildly and tenderly so that her faithlessness was the more aggravated sin. "Friend or neighbor" too is the word chosen by our Lord to express His own love, the love of the good Samaritan, who, not being akin, became "neighbor to Him who fell among thieves," and had mercy upon him. Gomer is called "a woman," in order to describe the state of separation, in which she was living. Yet God bids the prophet to "love her," i. e., show active love to her, not, as before, to "take" her, for she was already and still his with, although unfaithful. He is now bidden to buy her back, with the price and allowance of food, as of a worthless slave, and so to keep her apart, on coarse food, abstaining from her former sins, but without the privileges of marriage, yet with the hope of being, in the end, restored to be altogether his wife. This prophecy is a sequel to the former, and so relates to Israel, after the coming of Christ, in which the former prophecy ends. According to the love of the Lord toward the children of Israel - The prophet is directed to frame his life, so as to depict at once the ingratitude of Israel or the sinful soul, and the abiding, persevering, love of God. The woman, whom God commands him to love, he had loved before her fall; he was now to love her after her fall, and amid her fall, in order to rescue her from abiding in it. His love was to outlive her's, that he might win her at last to him. Such, God says, "is the love of the Lord for Israel." He loved her, before she fell, for the woman was "beloved of her friend, and yet an adulteress." He loved her after she fell, and while persevering in her adultery. For God explains His command to the prophet still to love her, by the words, "according to the love of the Lord toward the children of Israel, while they look to other gods, literally, and they are looking." The words express a contemporary circumstance. God was loving them and looking upon them; and they, all the while, were looking to other gods. Love flagons of wine - Literally, "of grapes," or perhaps, more probably, "cakes of grapes," i. e., dried raisins. Cakes were used in idolatry Jer 7:18; Jer 44:19. The "wine" would betoken the excess common in idolatry, and the bereavement of understanding: the cakes denote the sweetness and lusciousness, yet still the dryness, of any gratification out of God, which is preferred to Him. Israel despised and rejected the true Vine, Jesus Christ, the source of all the works of grace and righteousness, and "loved the dried cakes," the observances of the law, which, apart from Him, were dry and worthless. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:1: Go yet: Hos 1:2, Hos 1:3 friend: Jer 3:1, Jer 3:20 *marg. Mat 26:50 according: Hos 11:8; Deu 7:6, Deu 7:7; Jdg 10:16; Kg2 13:23; Neh 9:18, Neh 9:19, Neh 9:31; Psa 106:43-46; Jer 3:1-4, Jer 3:12-14, Jer 31:20; Mic 7:18-20; Zac 1:16; Luk 1:54, Luk 1:55 look: Psa 123:2; Isa 17:7, Isa 17:8, Isa 45:22; Mic 7:7 love flagons: Hos 4:11, Hos 7:5, Hos 9:1, Hos 9:2; Exo 32:6; Jdg 9:27; Amo 2:8, Amo 6:6; Co1 10:7, Co1 10:21; Pe1 4:3 wine: Heb. grapes Carl Friedrich Keil and Franz Delitzsch 3:1 "And Jehovah said to me, Go again, and love a woman beloved of her companion, and committing adultery, as Jehovah loveth the children of Israel, and they turn to other gods, and love raisin-cakes." The purely symbolical character of this divine command is evident from the nature of the command itself, but more especially from the peculiar epithet applied to the wife. עוד is not to be connected with ויּאמר, in opposition to the accents, but belongs to לך, and is placed first for the sake of emphasis. Loving the woman, as the carrying out of the divine command in Hos 3:2 clearly shows, is in fact equivalent to taking a wife; and 'âhabh is chosen instead of lâqach, simply for the purpose of indicating at the very outset the nature of the union enjoined upon the prophet. The woman is characterized as beloved of her companion (friend), and committing adultery. רע denotes a friend or companion, with whom one cherishes intercourse and fellowship, never a fellow-creature generally, but simply the fellow-creature with whom one lives in the closest intimacy (Ex 20:17-18; Ex 22:25, etc.). The רע (companion) of a woman, who loves her, can only be her husband or paramour. The word is undoubtedly used in Jer 3:1, Jer 3:20, and Song 5:16, with reference to a husband, but never of a fornicator or adulterous paramour. And the second epithet employed here, viz., "committing adultery," which forms an unmistakeable antithesis to אהבת רע, requires that it should be understood in this instance as signifying a husband; for a woman only becomes an adulteress when she is unfaithful to her loving husband, and goes with other men, but not when she gives up her beloved paramour to live with her husband only. If the epithets referred to the love shown by a paramour, by which the woman had annulled the marriage, this would necessarily have been expressed by the perfect or pluperfect. By the participles אהבת and מנאפת, the love of the companion and the adultery of the wife are supposed to be continued and contemporaneous with the love which the prophet is to manifest towards the woman. This overthrows the assertion made by Kurtz, that we have before us a woman who was already married at the time when the prophet was commanded to love her, as at variance with the grammatical construction, and changing the participle into the pluperfect. For, during the time that the prophet loved the wife he had taken, the רע who displayed his love to her could only be her husband, i.e., the prophet himself, towards whom she stood in the closest intimacy, founded upon love, i.e., in the relation of marriage. The correctness of this view, that the רע is the prophet as husband, is put beyond all possibility of doubt by the explanation of the divine command which follows. As Jehovah lovers the sons of Israel, although or whilst they turn to other gods, i.e., break their marriage with Jehovah; so is the prophet to love the woman who commits adultery, or will commit adultery, notwithstanding his love, since the adultery could only take place when the prophet had shown to the woman the love commanded, i.e., had connected himself with her by marriage. The peculiar epithet applied to the woman can only be explained from the fact intended to be set forth by the symbolical act itself, and, as we have already shown at p. 22, is irreconcilable with the assumption that the command of God refers to a marriage to be really and outwardly consummated. The words כּאהבת יי recal Deut 7:8, and והם פּנים וגו Deut 31:18. The last clause, "and loving grape-cakes," does not apply to the idols, who would be thereby represented either as lovers of grape-cakes, or as those to whom grape-cakes were offered (Hitzig), but is a continuation of פּנים, indicating the reason why Israel turned to other gods. Grape or raisin cakes (on 'ăshı̄shâh, see at 2Kings 6:19) are delicacies, figuratively representing that idolatrous worship which appeals to the senses, and gratifies the carnal impulses and desires. Compare Job 20:12, where sin is figuratively described as food which is sweet as new honey in the mouth, but turns into the gall of asps in the belly. Loving grape-cakes is equivalent to indulging in sensuality. Because Israel loves this, it turns to other gods. "The solemn and strict religion of Jehovah is plain but wholesome food; whereas idolatry is relaxing food, which is only sought after by epicures and men of depraved tastes" (Hengstenberg). Geneva 1599 3:1 Then said the LORD unto me, (a) Go yet, love a woman beloved of [her] friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and (b) love flagons of wine. (a) In this the Prophet represents the person of God, who loved his Church before he called her, and did not withdraw his love when she gave herself to idols. (b) That is, gave themselves wholly to pleasure, and could not stop, as those that are given to drunkenness. John Gill 3:1 Then said the Lord unto me,.... Or, as the Targum, "the Lord said unto me again''; for the word yet or again is to be joined to this, and not the following clause; and shows that this is a new vision, prophecy, or parable, though respecting the same persons and things: go, love a woman beloved of her friend, yet an adulteress; not the prophet's wife, not Gomer, but some other feigned person; beloved either of her own husband, as the Targum and Jarchi, notwithstanding her unchastity and unfaithfulness to him; or of another man, as Aben Ezra, who had a very great respect for her, courted her, and perhaps had betrothed her, but had not yet consummated the marriage; and, though a harlot, loved her dearly, and could not get off his affections from her, but hankered after her; or of the prophet, as Kimchi, who paraphrases it, "thou shall love her, and be to her a friend;'' to protect and defend her, as harlots used to have one in particular they called their friend, by whose name they were called, and was a cover to them. The sense is, that the prophet was to go to the people of Israel, and deliver this parable to them, setting forth their state and condition, and their behaviour towards God, and his great love to them, notwithstanding all their baseness and ingratitude; it was as if a woman that was either married or betrothed, or that either had a husband or a suitor that so dearly loved her, that though she was guilty of uncleanness, and continued in it, yet would not leave her; and which is thus expressed by the Targum, "go, deliver a prophecy against the house of Israel, who are like a woman dear to her husband; and though she commits fornication against him, yet he so loves her that he will not put her away:'' according to the love of the Lord toward the children of Israel; or such is the love of the Lord to them; for though they were guilty of idolatry, intemperance, and other immoralities, yet still he loved them, and formed designs of grace and goodness for them. And thus, though God does not love sinners as such; yet he loves them, though they are sinners, and when and while they are such; as appears by his choice of them, and covenant with them, by Christ's dying for them while sinners, and by his quickening them when dead in trespasses and sins: who look to other gods; or "though they look to other gods" (c); look to them and worship them, pray unto them, put their trust in them, and expect good things from them: and love flagons of wine, or "tubs of grapes" (d); or of wine made of them; or lumps of raisins, cakes or junkets made of them and other things, as the Septuagint; and may respect either the drunkenness and intemperance of the ten tribes; see Is 28:1, they loved, as Kimchi says, the delights of the world, and not the law and commandments of God; or the feasts that were made in the temples of their idols they loved good eating and drinking, and that made them like idolatry the better for the sake of those things; see Ex 32:6, for the Heathens used to eat and drink to excess at their sacrifices: hence Diogenes (e) the philosopher was very angry with those who sacrificed to the gods for their health, yet in their sacrifices feasted to the prejudice of their health. (c) "quamvis respiciant", Piscator. (d) "dolia uvarum", Pagninus, Montanus, Zanchius; "soa", some in Drusius. (e) Laertius in Vit. Diogenis, p. 382. John Wesley 3:1 Of her friend - Her husband. An adulteress - Either already tainted, or that certainly will be tainted with that vice. According to the love - Let this be the emblem of my love to the children of Israel. And love - Love the feasts of their idols, where they drink wine to excess. Robert Jamieson, A. R. Fausset and David Brown 3:1 ISRAEL'S CONDITION IN THEIR PRESENT DISPERSION, SUBSEQUENT TO THEIR RETURN FROM BABYLON, SYMBOLIZED. (Hos 3:1-5) The prophet is to take back his wife, though unfaithful, as foretold in Hos 1:2. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her. Go yet--"Go again," referring to Hos 1:2 [HENDERSON]. a woman--purposely indefinite, for thy wife, to express the separation in which Hosea had lived from Gomer for her unfaithfulness. beloved of her friend--used for "her husband," on account of the estrangement between them. She was still beloved of her husband, though an adulteress; just as God still loved Israel, though idolatrous (Jer 3:20). Hosea is told, not as in Hos 1:2, "take a wife," but "love" her, that is, renew thy conjugal kindness to her. who look to other gods--that is, have done so heretofore, but henceforth (from the return from Babylon) shall do so no more (Hos 3:4). flagons of wine--rather, pressed cakes of dried grapes, such as were offered to idols (Jer 7:18) [MAURER].
3:23:2: Եւ վարձեցա՛յ ես հնգետասան արծաթոյ, եւ քոռի՛ միոջ գարւոյ եւ մարո՛ւ միոջ գինւոյ[10372]. [10372] Ոմանք յաւելուն. Ես ինձ հնգետա՛՛։ 2 Ես վարձեցի նրան ինձ համար տասնհինգ արծաթով, մի քոռ գարիով եւ մի մատնաչափ գինով: 2 Ուստի զանիկա տասնըհինգ սիկղ արծաթով ու մէկ ու կէս քոռ գարիով ինծի առի Եւ վարձեցայ ես ինձ ^[30]հնգետասան արծաթոյ եւ քոռի միոջ գարւոյ եւ մարու միոջ գինւոյ: 3:2: Եւ վարձեցա՛յ ես հնգետասան արծաթոյ, եւ քոռի՛ միոջ գարւոյ եւ մարո՛ւ միոջ գինւոյ[10372]. [10372] Ոմանք յաւելուն. Ես ինձ հնգետա՛՛։ 2 Ես վարձեցի նրան ինձ համար տասնհինգ արծաթով, մի քոռ գարիով եւ մի մատնաչափ գինով: 2 Ուստի զանիկա տասնըհինգ սիկղ արծաթով ու մէկ ու կէս քոռ գարիով ինծի առի zohrab-1805▾ eastern-1994▾ western am▾	3:23:2 И приобрел я ее себе за пятнадцать сребреников и за хомер ячменя и полхомера ячменя 3:2 καὶ και and; even ἐμισθωσάμην μισθοω hire ἐμαυτῷ εμαυτου myself πεντεκαίδεκα πεντεκαιδεκα silver piece; money καὶ και and; even γομορ γομορ.1 barley καὶ και and; even νεβελ νεβελ.1 wine 3:2 וָ wā וְ and אֶכְּרֶ֣הָ ʔekkᵊrˈehā כרה purchase לִּ֔י llˈî לְ to בַּ ba בְּ in חֲמִשָּׁ֥ה ḥᵃmiššˌā חָמֵשׁ five עָשָׂ֖ר ʕāśˌār עָשָׂר -teen כָּ֑סֶף kˈāsef כֶּסֶף silver וְ wᵊ וְ and חֹ֥מֶר ḥˌōmer חֹמֶר homer שְׂעֹרִ֖ים śᵊʕōrˌîm שְׂעֹרָה barley וְ wᵊ וְ and לֵ֥תֶךְ lˌēṯeḵ לֵתֶךְ letek שְׂעֹרִֽים׃ śᵊʕōrˈîm שְׂעֹרָה barley 3:2. et fodi eam mihi quindecim argenteis et choro hordei et dimidio choro hordeiAnd I bought her to me for fifteen pieces of silver, and for a core of barley, and for half a core of barley. 2. So I bought her to me for fifteen of silver, and an homer of barley, and an half homer of barley: So I bought her to me for fifteen [pieces] of silver, and [for] an homer of barley, and an half homer of barley: 3:2 И приобрел я ее себе за пятнадцать сребреников и за хомер ячменя и полхомера ячменя 3:2 καὶ και and; even ἐμισθωσάμην μισθοω hire ἐμαυτῷ εμαυτου myself πεντεκαίδεκα πεντεκαιδεκα silver piece; money καὶ και and; even γομορ γομορ.1 barley καὶ και and; even νεβελ νεβελ.1 wine 3:2 וָ wā וְ and אֶכְּרֶ֣הָ ʔekkᵊrˈehā כרה purchase לִּ֔י llˈî לְ to בַּ ba בְּ in חֲמִשָּׁ֥ה ḥᵃmiššˌā חָמֵשׁ five עָשָׂ֖ר ʕāśˌār עָשָׂר -teen כָּ֑סֶף kˈāsef כֶּסֶף silver וְ wᵊ וְ and חֹ֥מֶר ḥˌōmer חֹמֶר homer שְׂעֹרִ֖ים śᵊʕōrˌîm שְׂעֹרָה barley וְ wᵊ וְ and לֵ֥תֶךְ lˌēṯeḵ לֵתֶךְ letek שְׂעֹרִֽים׃ śᵊʕōrˈîm שְׂעֹרָה barley 3:2. et fodi eam mihi quindecim argenteis et choro hordei et dimidio choro hordei And I bought her to me for fifteen pieces of silver, and for a core of barley, and for half a core of barley. 2. So I bought her to me for fifteen of silver, and an homer of barley, and an half homer of barley: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2-3. В ст. 2: и З сообщается об исполнении пророком повеления Божия. Не вполне ясно, что собственно сделано было пророком. Eвp. vaekreha (рус. "и приобрел"), переводимое комментаторами различно (Абеи - Ездра - "ознакомился", Умбрейт, Гитциг, Новак - "купил", Кейль, Шольц - "приобрел", Курц - "условился") лучше вместе с LXX понимать в смысле нанял (emisqwsamhn), условился. По-видимому, прежде чем возобновить супружеские отношения с Гомерью, пророк назначил ей как бы эпитимию с целью исправления ее и укрепления в добре: именно, в течение известного времени Гомерь должна была удерживаться от всяких половых сношений. При этом пророк дал жене и средства к пропитанию, но средства очень скудные (дабы укрепить в ней мысль о необходимости смирения), именно ячмень, из которого приготовлялся худший хлеб, и небольшую сумму денег (по греч. и слав. т. еще "невелем вина"). Средства эти даны были именно жене, а не родителям ее или любовнику в качестве выкупа, как предполагают некоторые комментаторы (Шольц, Кнабенб., Евальд, Новак): существование у евреев обычая покупать жен у родителей или родственников, не может быть доказано, а предположение, что пророк входил в сделку с любовником своей жены, неестественно. Также и я буду для тебя, т. е. пророк будет в таких же отношениях с женою, в каких она должна быть с другими мужчинами, - иначе говоря, не будет иметь с нею полового общения. Adam Clarke: Commentary on the Bible - 1831 3:2: Fifteen pieces of silver - If they were shekels, the price of this woman was about two pounds five shillings. A homer of barley - As the homer was about eight bushels, or something more, the homer and half was about twelve or thirteen bushels. Albert Barnes: Notes on the Bible - 1834 3:2: So I bought her to me for fifteen pieces of silver - The fifteen shekels were half the price of a common slave Exo 21:32, and so may denote her worthlessness. The homer and half-homer of barley, or forty-five bushels, are nearly the allowance of food for a slave among the Romans, four bushels a month. Barley was the offering of one accused of adultery, and, being the food of animals, betokens that she was "like horse and mule which have no understanding." The Jews gave dowries for their wives; but she was the prophet's wife already. It was then perhaps an allowance, whereby he bought her back from her evil freedom, not to live as his wife, but to be honestly maintained, until it should be fit, completely to restore her. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:2: I bought: Gen 31:41, Gen 34:12; Exo 22:17; Sa1 18:25 an homer: Lev 27:16; Isa 5:10; Eze 45:11 half homer: Heb. lethech. Carl Friedrich Keil and Franz Delitzsch 3:2 "And I acquired her for myself for fifteen pieces of silver, and a homer of barley, and a lethech of barley." אכּרה, with dagesh lene or dirimens (Ewald, 28, b), from kârâh, to dig, to procure by digging, then generally to acquire (see at Deut 2:6), or obtain by trading (Job 6:27; 40:30). Fifteen keseph are fifteen shekels of silver; the word shekel being frequently omitted in statements as to amount (compare Ges. 120, 4, Anm. 2). According to Ezek 45:11, the homer contained ten baths or ephahs, and a lethech (ἡμίκορος, lxx) was a half homer. Consequently the prophet gave fifteen shekels of silver and fifteen ephahs of barley; and it is a very natural supposition, especially if we refer to 4Kings 7:1; 4Kings 16:18, that at that time an ephah of barley was worth a shekel, in which case the whole price would just amount to the sum for which, according to Ex 21:32, it was possible to purchase a slave, and was paid half in money and half in barley. The reason for the latter it is impossible to determine with certainty. The price generally, for which the prophet obtained the wife, was probably intended to indicate the servile condition out of which Jehovah purchased Israel to be His people; and the circumstance that the prophet gave no more for the wife than the amount at which a slave could be obtained, according to Ecc. 21:32 and Zech 11:12, and that this amount was not even paid in money, but half of it in barley - a kind of food so generally despised throughout antiquity (vile hordeum; see at Num 5:15) - was intended to depict still more strikingly the deeply depressed condition of the woman. The price paid, moreover, is not to be regarded as purchase money, for which the wife was obtained from her parents; for it cannot be shown that the custom of purchasing a bride from her parents had any existence among the Israelites (see my Bibl. Archologie, ii. 109, 1). It was rather the marriage present (mōhar), which a bridegroom gave, not to the parents, but to the bride herself, as soon as her consent had been obtained. If, therefore, the woman was satisfied with fifteen shekels and fifteen ephahs of barley, she must have been in a state of very deep distress. Geneva 1599 3:2 So (c) I bought her to me for fifteen [pieces] of silver, and [for] an homer of barley, and an half homer of barley: (c) Yet I loved her and paid a small portion for her, lest she would have perceived the greatness of my love, and abused me, and not been under duty: for fifteen pieces of silver was but half the price of a slave; (Ex 21:32). John Gill 3:2 So I bought her to me for fifteen pieces of silver,.... Or, "fifteen shekels", which was about one pound seventeen shillings and six pence of our money, reckoning a shekel at two shillings and six pence; though some make it to be but two shillings and four pence; this was but half the price of a servant, Ex 21:32, and alludes to the dowry which men used to give to women at their marriage; see 1Kings 18:25. The word here used has the signification of digging; hence the Vulgate Latin version renders it, "I dug her"; and the abettors and defenders of it think it refers to the digging, or boring the ears of a servant that chose to continue with his master, Ex 21:6, but the word is used in the sense of buying, Gen 1:5, and so Jarchi says it has the sense of merchandise or bargaining; and in the sea coasts he observes, that they call a purchase, Perhaps the word is better rendered by the Septuagint and Arabic versions, "hired"; and "cara" in the Arabic language signifies "to hire"; so it is used in Acts 28:30. So with the Turks, as Monsieur Thevenot (f) observes, a letter out of beasts to hire is called "moucre" or "moukir", which comes from the Arabic word "kira", he says, which signifies to let or hire; and is here fitly used of a harlot. The Jews have many whims and fancies about these fifteen pieces of silver. The Targum, and Pesikta in Jarchi, take them to respect the fifteenth day of Nisan, on which the Israelites were redeemed out of Egypt; according to Aben Ezra, they design the fifteen kings of Judah, from Rehoboam to the captivity, reckoning the sons of Josiah as one, being brethren; according to others, in Kimchi, Abraham, Isaac, and Jacob, and the twelve tribes; and, according to Abarbinel, the fifteen prophets that prophesied of the redemption: and for an homer of barley, and an half homer of barley; a "homer" held ten "ephahs", and a "lethec", or "half homer", five "ephahs", or so many bushels, these making the number fifteen: again, according to Saadiah, they design Moses, Aaron, and Miriam, and the twelve tribes; and, according to Aben Ezra, the number of the high priests in the kingdom of Judah and Jerusalem, a homer making thirty seahs, and a half homer fifteen, in all forty five; but according to others, in Kimchi, these design the forty five days between the coming of the Israelites out of Egypt and their receiving the law: but, leaving these fancies, as the number of shekels given for her was but a low price, and shows what an estimate was made of her; and barley being the coarsest of grain, and bread made of it, that of the worst sort, which the poorer people eat; may be expressive of the captive, servile, mean, and abject state of the people of Israel, from the time of their captivity to their conversion to Christ, as is after more fully explained. (f) Travels, part 2. B. 1. ch. 3. p. 11. John Wesley 3:2 Fifteen pieces of silver - It was half the value of a slave, Ex 21:32. An homer of barley - About fourteen bushels. Of barley - The meanest kind of provision; and suited to a low condition, all this is, to set forth Israel's indigence and ingratitude, and God's bounty to Israel. Robert Jamieson, A. R. Fausset and David Brown 3:2 I bought her--The price paid is too small to be a probable dowry wherewith to buy a wife from her parents; but it is just half the price of a female slave, in money, the rest of the price being made up in grain (Ex 21:32). Hosea pays this for the redemption of his wife, who has become the slave of her paramour. The price being half grain was because the latter was the allowance of food for the slave, and of the coarsest kind, not wheat, but barley. Israel, as committing sin, was the slave of sin (Jn 8:34; Rom 6:16-20; 2Pet 2:19). The low price expresses Israel's worthlessness.
3:33:3: եւ ասե՛մ ցնա. Աւո՛ւրս բազումս նստցես դու ինձ՝ եւ ո՛չ եւս պոռնկեսցիս, եւ ո՛չ եւս եղիցես առն այլում։ 3 Եւ ասացի նրան. «Շատ օրեր կը նստես ինձ մօտ եւ այլեւս չես պոռնկանայ ու այլեւս ուրիշ տղամարդունը չես լինի»: 3 Եւ անոր ըսէ՛. «Ինծի համար շատ օրեր կեցիր, շնութիւն մի՛ ըներ եւ ուրիշ մարդու մը մի՛ մօտենար։ Ես ալ քեզի համար այնպէս պիտի ըլլամ»։ եւ ասեմ ցնա. Աւուրս բազումս նստցես դու ինձ եւ ոչ եւս պոռնկեսցիս, եւ ոչ եւս եղիցես առն ^[31]այլում: 3:3: եւ ասե՛մ ցնա. Աւո՛ւրս բազումս նստցես դու ինձ՝ եւ ո՛չ եւս պոռնկեսցիս, եւ ո՛չ եւս եղիցես առն այլում։ 3 Եւ ասացի նրան. «Շատ օրեր կը նստես ինձ մօտ եւ այլեւս չես պոռնկանայ ու այլեւս ուրիշ տղամարդունը չես լինի»: 3 Եւ անոր ըսէ՛. «Ինծի համար շատ օրեր կեցիր, շնութիւն մի՛ ըներ եւ ուրիշ մարդու մը մի՛ մօտենար։ Ես ալ քեզի համար այնպէս պիտի ըլլամ»։ zohrab-1805▾ eastern-1994▾ western am▾	3:33:3 и сказал ей: много дней оставайся у меня; не блуди, и не будь с другим; так же и я буду для тебя. 3:3 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him ἡμέρας ημερα day πολλὰς πολυς much; many καθήσῃ καθημαι sit; settle ἐπ᾿ επι in; on ἐμοὶ εμοι me καὶ και and; even οὐ ου not μὴ μη not πορνεύσῃς πορνευω prostitute; depraved οὐδὲ ουδε not even; neither μὴ μη not γένῃ γινομαι happen; become ἀνδρὶ ανηρ man; husband ἑτέρῳ ετερος different; alternate καὶ και and; even ἐγὼ εγω I ἐπὶ επι in; on σοί σοι you 3:3 וָ wā וְ and אֹמַ֣ר ʔōmˈar אמר say אֵלֶ֗יהָ ʔēlˈeʸhā אֶל to יָמִ֤ים yāmˈîm יֹום day רַבִּים֙ rabbîm רַב much תֵּ֣שְׁבִי tˈēšᵊvî ישׁב sit לִ֔י lˈî לְ to לֹ֣א lˈō לֹא not תִזְנִ֔י ṯiznˈî זנה fornicate וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִֽהְיִ֖י ṯˈihyˌî היה be לְ lᵊ לְ to אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֖י ʔᵃnˌî אֲנִי i אֵלָֽיִךְ׃ ʔēlˈāyiḵ אֶל to 3:3. et dixi ad eam dies multos expectabis me non fornicaberis et non eris viro sed et ego expectabo teAnd I said to her: Thou shalt wait for me many days: thou shalt not play tbe harlot, and thou shalt be no man's, and I also will wait for thee. 3. and I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be any man’s wife: so will I also be toward thee. And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for [another] man: so [will] I also [be] for thee: 3:3 и сказал ей: много дней оставайся у меня; не блуди, и не будь с другим; так же и я буду для тебя. 3:3 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him ἡμέρας ημερα day πολλὰς πολυς much; many καθήσῃ καθημαι sit; settle ἐπ᾿ επι in; on ἐμοὶ εμοι me καὶ και and; even οὐ ου not μὴ μη not πορνεύσῃς πορνευω prostitute; depraved οὐδὲ ουδε not even; neither μὴ μη not γένῃ γινομαι happen; become ἀνδρὶ ανηρ man; husband ἑτέρῳ ετερος different; alternate καὶ και and; even ἐγὼ εγω I ἐπὶ επι in; on σοί σοι you 3:3 וָ wā וְ and אֹמַ֣ר ʔōmˈar אמר say אֵלֶ֗יהָ ʔēlˈeʸhā אֶל to יָמִ֤ים yāmˈîm יֹום day רַבִּים֙ rabbîm רַב much תֵּ֣שְׁבִי tˈēšᵊvî ישׁב sit לִ֔י lˈî לְ to לֹ֣א lˈō לֹא not תִזְנִ֔י ṯiznˈî זנה fornicate וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִֽהְיִ֖י ṯˈihyˌî היה be לְ lᵊ לְ to אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֖י ʔᵃnˌî אֲנִי i אֵלָֽיִךְ׃ ʔēlˈāyiḵ אֶל to 3:3. et dixi ad eam dies multos expectabis me non fornicaberis et non eris viro sed et ego expectabo te And I said to her: Thou shalt wait for me many days: thou shalt not play tbe harlot, and thou shalt be no man's, and I also will wait for thee. 3. and I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be any man’s wife: so will I also be toward thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:3: Thou shalt abide for me many days - He did not take her home, but made a contract with her that, if she would abstain from her evil ways, he would take her to himself after a sufficient trial. In the meantime he gave her the money and the barley to subsist upon, that she might not be under the temptation of becoming again unfaithful. So will I also be for thee - That is, if thou, Israel, wilt keep thyself separate from thy idolatry, and give me proof, by thy total abstinence from idols, that thou wilt be my faithful worshipper, I will receive thee again, and in the meantime support thee with the necessaries of life while thou art in the land of thy captivity. This is farther illustrated in the following verses. Albert Barnes: Notes on the Bible - 1834 3:3: Thou shalt abide for me many days - Literally, "thou shalt sit," solitary and as a widow Deu 21:13, quiet and sequestered; not going after others, as heretofore, but waiting for him; Exo 24:14; Jer 3:2); and "that," for an undefined, but long season, until he should come and take her to himself. And thou shalt not be for another man - Literally, "and thou shalt not be to a man," i. e., not even to thine own man or husband. She was to remain without following sin, yet without restoration to conjugal rights. Her husband would be her guardian; but as yet, no more. So will "I also be for thee or toward thee." He does not say "to thee," so as to belong to her, but "toward thee;" i. e., he would have regard, respect to her; he would watch over her, be kindly disposed toward her; he, his affections, interests, thoughts, would be directed "toward" her. The word toward expresses regard, yet distance also. Just so would God, in those times, withhold all special tokens of His favor, covenant, providence; yet would he secretly uphold and maintain them as a people, and withhold them from falling wholly from Him into the gulf of irreligion and infidelity. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:3: Thou shalt abide: Deu 21:13 Carl Friedrich Keil and Franz Delitzsch 3:3 "And I said to her, Many days wilt thou sit for me: and not act the harlot, and not belong to a man; and thus will I also towards thee." Instead of granting the full conjugal fellowship of a wife to the woman whom he had acquired for himself, the prophet puts her into a state of detention, in which she was debarred from intercourse with any man. Sitting is equivalent to remaining quiet, and לי indicates that this is for the husband's sake, and that he imposes it upon her out of affection to her, to reform her and grain her up as a faithful wife. היה לאישׁ, to be or become a man's, signifies conjugal or sexual connection with him. Commentators differ in opinion as to whether the prophet himself is included or not. In all probability he is not included, as his conduct towards the woman is simply indicated in the last clause. The distinction between זנה and היה לאישׁ, is that the former signifies intercourse with different paramours, the latter conjugal intercourse; here adulterous intercourse with a single man. The last words, "and I also to thee" (towards thee), cannot have any other meaning, than that the prophet would act in the same way towards the wife as the wife towards every other man, i.e., would have no conjugal intercourse with her. The other explanations that have been given of these words, in which vegam is rendered "and yet," or "and then," are arbitrary. The parallel is not drawn between the prophet and the wife, but between the prophet and the other man; in other words, he does not promise that during the period of the wife's detention he will not conclude a marriage with any other woman, but declares that he will have no more conjugal intercourse with her than any other man. This thought is required by the explanation of the figure in Hos 3:4. For, according to the former interpretation, the idea expressed would be this, that the Lord waited with patience and long-suffering for the reformation of His former nation, and would not plunge it into despair by adopting another nation in its place. But there is no hint whatever at any such though as this in Hos 3:4, Hos 3:5; and all that is expressed is, that He will not only cut off all intercourse on the part of His people with idols, but will also suspend, for a very long time, His own relation to Israel. Geneva 1599 3:3 And I said unto her, Thou shalt abide for (d) me many days; thou shalt not play the harlot, and thou shalt not be for [another] man: so [will] I also [be] for thee. (d) I will try you a long time as in your widowhood, whether you will be mine or not. John Gill 3:3 And I said unto her,.... Having bought or hired her; this was the covenant or agreement he made with her, thou shall abide for me many days; dwell alone in some solitary and separate place, and have no conversation with any, especially with men; live like a widow that has lost her husband, and so wait for a long time till the prophet should think fit to take her to his house and bed: thou shall not play the harlot, and thou shall not be for another man; neither prostitute herself, as she had done to her lovers; nor marry another, but keep herself chaste and single: so will I also be for thee; wait for thee, and not take another wife; or will be thy husband, after having made proper trial and full proof of thy conduct and behaviour: the Targum paraphrases it thus; "say, O prophet, to her, O congregation of Israel, your sins are the cause that you are carried captive many days; ye shall give yourselves to my worship and not err, nor serve idols, and even I will have mercy on you.'' The whole is explained in the following words: John Wesley 3:3 Abide for me - Thou shalt wait unmarried, until I espouse thee. Robert Jamieson, A. R. Fausset and David Brown 3:3 abide for me--separate from intercourse with any other man, and remaining for me who have redeemed thee (compare Deut 21:13). so will I also be for thee--remain for thee, not taking any other consort. As Israel should long remain without serving other gods, yet separate from Jehovah; so Jehovah on His part, in this long period of estrangement, would form no marriage covenant with any other people (compare Hos 3:4). He would not immediately receive her to marriage privileges, but would test her repentance and discipline her by the long probation; still the marriage covenant would hold good, she was to be kept separated for but a time, not divorced (Is 50:1); in God's good time she shall be restored.
3:43:4: Զի աւո՛ւրս բազումս նստցին որդիքն Իսրայէլի առա՛նց թագաւորի՝ եւ առանց իշխանի՝ եւ առանց պատարագաց՝ եւ առանց սեղանոյ՝ եւ առանց քահանայութեան՝ եւ առանց յայտնութեանց։ 4 Արդարեւ, շատ օրեր իսրայէլացիները կը նստեն առանց թագաւորի, առանց իշխանի, առանց զոհաբերութեան, առանց սեղանի, առանց քահանայութեան եւ առանց յայտնութիւնների: 4 Քանզի Իսրայէլի որդիները շատ օրեր առանց թագաւորի, առանց իշխանի, առանց զոհի, առանց կուռքի, առանց եփուտի ու թերափիմի պիտի նստին։ Զի աւուրս բազումս նստցին որդիքն Իսրայելի առանց թագաւորի եւ առանց իշխանի եւ առանց պատարագաց եւ առանց ^[32]սեղանոյ եւ առանց քահանայութեան եւ առանց յայտնութեանց: 3:4: Զի աւո՛ւրս բազումս նստցին որդիքն Իսրայէլի առա՛նց թագաւորի՝ եւ առանց իշխանի՝ եւ առանց պատարագաց՝ եւ առանց սեղանոյ՝ եւ առանց քահանայութեան՝ եւ առանց յայտնութեանց։ 4 Արդարեւ, շատ օրեր իսրայէլացիները կը նստեն առանց թագաւորի, առանց իշխանի, առանց զոհաբերութեան, առանց սեղանի, առանց քահանայութեան եւ առանց յայտնութիւնների: 4 Քանզի Իսրայէլի որդիները շատ օրեր առանց թագաւորի, առանց իշխանի, առանց զոհի, առանց կուռքի, առանց եփուտի ու թերափիմի պիտի նստին։ zohrab-1805▾ eastern-1994▾ western am▾	3:43:4 Ибо долгое время сыны Израилевы будут оставаться без царя и без князя и без жертвы, без жертвенника, без ефода и терафима. 3:4 διότι διοτι because; that ἡμέρας ημερα day πολλὰς πολυς much; many καθήσονται καθιημι let down οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel οὐκ ου not ὄντος ειμι be βασιλέως βασιλευς monarch; king οὐδὲ ουδε not even; neither ὄντος ειμι be ἄρχοντος αρχων ruling; ruler οὐδὲ ουδε not even; neither οὔσης ειμι be θυσίας θυσια immolation; sacrifice οὐδὲ ουδε not even; neither ὄντος ειμι be θυσιαστηρίου θυσιαστηριον altar οὐδὲ ουδε not even; neither ἱερατείας ιερατεια priesthood οὐδὲ ουδε not even; neither δήλων δηλος.1 clear 3:4 כִּ֣י׀ kˈî כִּי that יָמִ֣ים yāmˈîm יֹום day רַבִּ֗ים rabbˈîm רַב much יֵֽשְׁבוּ֙ yˈēšᵊvû ישׁב sit בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֥ין ʔˌên אַיִן [NEG] מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] שָׂ֔ר śˈār שַׂר chief וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] זֶ֖בַח zˌevaḥ זֶבַח sacrifice וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַצֵּבָ֑ה maṣṣēvˈā מַצֵּבָה massebe וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] אֵפֹ֖וד ʔēfˌôḏ אֵפֹד ephod וּ û וְ and תְרָפִֽים׃ ṯᵊrāfˈîm תְּרָפִים teraphim 3:4. quia dies multos sedebunt filii Israhel sine rege et sine principe et sine sacrificio et sine altari et sine ephod et sine therafinFor the children of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without theraphim. 4. For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim. For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and [without] teraphim: 3:4 Ибо долгое время сыны Израилевы будут оставаться без царя и без князя и без жертвы, без жертвенника, без ефода и терафима. 3:4 διότι διοτι because; that ἡμέρας ημερα day πολλὰς πολυς much; many καθήσονται καθιημι let down οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel οὐκ ου not ὄντος ειμι be βασιλέως βασιλευς monarch; king οὐδὲ ουδε not even; neither ὄντος ειμι be ἄρχοντος αρχων ruling; ruler οὐδὲ ουδε not even; neither οὔσης ειμι be θυσίας θυσια immolation; sacrifice οὐδὲ ουδε not even; neither ὄντος ειμι be θυσιαστηρίου θυσιαστηριον altar οὐδὲ ουδε not even; neither ἱερατείας ιερατεια priesthood οὐδὲ ουδε not even; neither δήλων δηλος.1 clear 3:4 כִּ֣י׀ kˈî כִּי that יָמִ֣ים yāmˈîm יֹום day רַבִּ֗ים rabbˈîm רַב much יֵֽשְׁבוּ֙ yˈēšᵊvû ישׁב sit בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֥ין ʔˌên אַיִן [NEG] מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] שָׂ֔ר śˈār שַׂר chief וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] זֶ֖בַח zˌevaḥ זֶבַח sacrifice וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַצֵּבָ֑ה maṣṣēvˈā מַצֵּבָה massebe וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] אֵפֹ֖וד ʔēfˌôḏ אֵפֹד ephod וּ û וְ and תְרָפִֽים׃ ṯᵊrāfˈîm תְּרָפִים teraphim 3:4. quia dies multos sedebunt filii Israhel sine rege et sine principe et sine sacrificio et sine altari et sine ephod et sine therafin For the children of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without theraphim. 4. For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. В ст. 4-м дается объяснение символического действия пророка. Подобно Гомери, Израиль в плену лишится гражданского управления и служения Иегове. В то же время он с отвращением оставит идолов. Без жертвенника. Евр. mazzebah от nazab ставить, - означает собст. столб, статую, памятник из камней. Такие столбы употреблялись у язычников в честь Ваала (Исх ХXIII 24; 4: Цар III:2), а у Евреев посвящались Иегове (Быт ХХVIII:18, 22; XXXV:14). Законом Моисея mazzeboth, ввиду употребления их у хананеев, были запрещены (Исх ХХIII:24; XXXIV:18; Лев XXVI:1; Втор VII:5: и др. ). Но тем не менее они были широко распространены как в Израильском народе, так и в Иудейском Царстве (3: Цар XIV:23; 4: Цар XVII:10, 18, 4: и др. ). Ефода и терафима слав. "ни жречеству, ниже явлением": ефод - первосвященническая верхняя одежда, на которую надевался наперстник с уримом и тумимом; терафимы - человекоподобные истуканы, изображавшие домашних богов. Терафимы считались богами-оракулами, в которым обращался народ за предсказанием будущего (Иез ХXI:26; Зах Х:2; ср. Суд XVII). LXX евр. терафимы поняли, как указание на урим и туммим и потому перевели сл. dhxoi, слав. "явления". Adam Clarke: Commentary on the Bible - 1831 3:4: Many days without a king - Hitherto this prophecy has been literally fulfilled. Since the destruction of the temple by the Romans they have neither had king nor prince, nor any civil government of their own, but have lived in different nations of the earth as mere exiles. They have neither priests nor sacrifices nor urim nor thummim; no prophet, no oracle, no communication of any kind from God. Without an image ephod - teraphim - The Septuagint read, Ουδε ουσης θυσιας, ουδε οντος θυσιαστηριου, ουδε ἱερατειας, ουδε δηλων: "Without a sacrifice, without an altar, without a priesthood, and without oracles;" that is, the urim and thummim. The Vulgate, Arabic, and Syriac read nearly the same. Instead of מצבה matstsebah, an image, they have evidently read מזבח mizbeach, an altar; the letters of these words being very similar, and easily mistaken for each other. But instead of either, one, if not two, of Kennicott's MSS. has מנחה minchah, an oblation. What is called image may signify any kind of pillar, such as God forbade them to erect Lev 26:1, lest it should be an incitement to idolatry. The ephod was the high priest's garment of ceremony; the teraphim were some kind of amulets, telesms, or idolatrous images; the urim and thummim belonged to the breastplate, which was attached to the ephod. Instead of teraphim some would read seraphim, changing the ת tau into ש sin; these are an order of the celestial hierarchy. In short, all the time that the Israelites were in captivity in Babylon, they seem to have been as wholly without forms of idolatrous worship as they were without the worship of God; and this may be what the prophet designs: they were totally without any kind of public worship, whether true or false. As well without images and teraphim, as they were without sacrifice and ephod, though still idolaters in their hearts. They were in a state of the most miserable darkness, which was to continue many days; and it has continued now nearly eighteen hundred years, and must continue yet longer, till they acknowledge him as their Savior whom they crucified as a blasphemer. Albert Barnes: Notes on the Bible - 1834 3:4: For the children of Israel shall abide many days - The condition described is one in which there should be no civil polity, none of the special temple-service, nor yet the idolatry, which they had hitherto combined with it or substituted for it. "King and prince" include both higher and lower governors. Judah had "kings" before the captivity, and a sort of "prince" in her governors after it. Judah remained still a polity, although without the glory of her kings, until she rejected Christ. Israel ceased to have any civil government at all. "Sacrifice" was the center of worship before Christ. It was that part of their service, which, above all, foreshadowed His love, His atonement and sacrifice, and the reconciliation of God by His blood, whose merits it pleaded. "Images," were, "contrariwise," the center of idolatry, the visible form of the beings, whom they worshipped instead of God. The "ephod" was the holy garment which the high priest wore, with the names of the twelve tribes and the Urim and Thummim, over his heart, and by which he inquired of God. The "Teraphim" were idolatrous means of divination. So then, "for many days," a long, long period, "the children of Israel" should "abide," in a manner waiting for God, as the wife waited for her husband, kept apart under His care, yet not acknowledged by Him; not following after idolatries, yet cut off from the sacrificial worship which He had appointed for forgiveness of sins, through faith in the Sacrifice yet to be offered, cut off also from the appointed means of consulting Him and knowing His will. Into this state the ten tribes were brought upon their captivity, and (those only excepted who joined the two tribes or have been converted to the Gospel,) they have ever since remained in it.' Into that same condition the two tribes were brought, after that, by "killing the Son, they had filled up the measure of their father's" sins; and the second temple, which His presence had hallowed, was destroyed by the Romans, in that condition they have ever since remained; free from idolatry, and in a state of waiting for God, yet looking in vain for a Messiah, since they had not and would not receive Him who came unto them; praying to God; yet without sacrifice for sin; not owned by God, yet kept distinct and apart by His providence, for a future yet to be Rev_ealed. "No one of their own nation has been able to gather them together or to become their king." Julian the Apostate attempted in vain to rebuild their temple, God interposing by miracles to hinder the effort which challenged His Omnipotence. David's temporal kingdom has perished and his line is lost, because Shiloh, the peace-maker, is come. The typical priesthood ceased, in presence of the true "priest after the order of Melchisedek." The line of Aaron is forgotten, unknown, and cannot be recovered. So hopelessly are their genealogies confused, that they themselves conceive it to be one of the offices of their Messiah to disentangle them. Sacrifice, the center of their religion, has ceased and become unlawful. Still their characteristic has been to wait. Their prayer as to the Christ has been, "may He soon be Rev_ealed." Eighteen centuries have flowed by. "Their eyes have failed with looking" for God's promise, from where it is not to be found. Nothing has changed this character, in the mass of the people. Oppressed, released, favored; despised, or aggrandised; in East or West; hating Christians, loving to blaspheme Christ, forced (as they would remain Jews,) to explain away the prophecies which speak of Him, deprived of the sacrifices which, to their forefathers, spoke of Him and His atonement; still, as a mass, they blindly wait for Him, the true knowledge of whom, His offices, His priesthood, and His kingdom, they have laid aside. Anti God has been "toward them." He has preserved them from mingling with idolaters or Muslims. Oppression has not extinguished them, favor has not bribed them. He has kept them from abandoning their mangled worship, or the Scriptures which they understand not, and whose true meaning they believe not; they have fed on the raisinhusks of a barren ritual and unspiritual legalism since the Holy Spirit they have grieved away. Yet they exist still, a monument to "us," of God's abiding wrath on sin, as Lot's wife was to them, encrusted, stiff, lifeless, only that we know that "the dead shall hear the voice of the Son of God, and they that hear shall live." True it is, that idolatry was not the immediate cause of the final punishment of the two, as it was of the ten tribes. But the words of the prophecy go beyond the first and immediate occasion of it. The sin, which God condemned by Hosea, was alienation from Himself. He loved them, and "They turned to other gods." The outward idolatry was but a fruit and a symbol of the inward. The temptation to idolatry was not simply, nor chiefly, to have a visible symbol to worship, but the hope to obtain from the beings so symbolized, or from their worship, what God refused or forbade. It was a rejection of God, choosing His rival. "The adulteress soul is whoever, forsaking the Creator, loveth the creature." The rejection of our Lord was moreover the crowning act of apostasy, which set the seal on all former rejection of God. And when the sinful soul or nation is punished at last, God punishes not only the last act, which draws down the stroke, but all the former accumulated sins, which culminated in it. So then they who "despised the Bridegroom, who came from heaven to seek the love of His own in faith, and, forsaking Him, gave themselves over to the Scribes and Pharisees who slew Him, that the inheritance, i. e., God's people, "might be" theirs," having the same principle of sin as the ten tribes, were included in their sentence. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:4: without a king: Hos 10:3; Gen 49:10; Jer 15:4, Jer 15:5; Joh 19:15 without a sacrifice: Ch2 15:2; Dan 8:11-13, Dan 9:27, Dan 12:11; Mat 24:1, Mat 24:2; Luk 21:24; Act 6:13, Act 6:14; Heb 10:26 an image: Heb. a standing, or statue, or pillar, Isa 19:19, Isa 19:20 ephod: Exo 28:4; Lev 8:7; Jdg 8:27, Jdg 17:5; Sa1 2:18, Sa1 14:3, Sa1 21:9, Sa1 22:18, Sa1 23:6, Sa1 23:9; Sa1 30:7; Sa2 6:14 without teraphim: Gen 31:19 marg. Jdg 17:5, Jdg 18:17-24; Kg2 23:24 marg. Eze 20:32, Eze 21:21 *marg. Mic 5:11-14; Zac 13:2 Carl Friedrich Keil and Franz Delitzsch 3:4 "For the sons of Israel will sit for many days without a king, and without a prince, and without slain-offering, and without monument, and without ephod and teraphim." The explanation of the figure is introduced with כּי, because it contains the ground of the symbolical action. The objects, which are to be taken away from the Israelites, form three pairs, although only the last two are formally connected together by the omission of אין before תּרפים, so as to form one pair, whilst the rest are simply arranged one after another by the repetition of אין before every one. As king and prince go together, so also do slain-offering and memorial. King and prince are the upholders of civil government; whilst slain-offering and memorial represent the nation's worship and religion. מצּבה, monument, is connected with idolatrous worship. The "monuments" were consecrated to Baal (Ex 23:24), and the erection of them was for that reason prohibited even in the law (Lev 26:1; Deut 16:22 : see at 3Kings 14:23); but they were widely spread in the kingdom of Israel (4Kings 3:2; 4Kings 10:26-28; 4Kings 17:10), and they were also erected in Judah under idolatrous kings (3Kings 14:23; 4Kings 18:4; 4Kings 23:14; 2Chron 14:2; 2Chron 31:1). The ephod and teraphim did indeed form part of the apparatus of worship, but they are also specially mentioned as media employed in searching into the future. The ephod, the shoulder-dress of the high priest, to which the Urim and Thummim were attached, was the medium through which Jehovah communicated His revelations to the people, and was used for the purpose of asking the will of God (1Kings 23:9; 1Kings 30:7); and for the same purpose it was imitated in an idolatrous manner (Judg 17:5; Judg 18:5). The teraphim were Penates, which were worshipped as the givers of earthly prosperity, and also as oracular deities who revealed future events (see my Bibl. Archol. 90). The prophet mentions objects connected with both the worship of Jehovah and that of idols, because they were both mixed together in Israel, and for the purpose of showing to the people that the Lord would take away both the Jehovah-worship and also the worship of idols, along with the independent civil government. With the removal of the monarchy (see at Hos 1:4), or the dissolution of the kingdom, not only was the Jehovah-worship abolished, but an end was also put to the idolatry of the nation, since the people discovered the worthlessness of the idols from the fact that, when the judgment burst upon them, they could grant no deliverance; and notwithstanding the circumstance that, when carried into exile, they were transported into the midst of the idolaters, the distress and misery into which they were then plunged filled them with abhorrence of idolatry (see at Hos 2:7). This threat was fulfilled in the history of the ten tribes, when they were carried away with the Assyrian captivity, in which they continue for the most part to the present day without a monarchy, without Jehovah-worship, and without a priesthood. For it is evident that by Israel the ten tribes are intended, not only from the close connection between this prophecy and Hos 1:1-11, where Israel is expressly distinguished from Judah (Hos 1:7), but also from the prospect held out in Hos 3:5, that the sons of Israel will return to David their king, which clearly points to the falling away of the ten tribes from the house of David. At the same time, as the carrying away of Judah also is presupposed in Hos 1:7, Hos 1:11, and therefore what is said of Israel is transferred implicite to Judah, we must not restrict the threat contained in this verse to the Israel of the ten tribes alone, but must also understand it as referring to the Babylonian and Roman exile of the Jews, just as in the time of king Asa (2Chron 15:2-4). The prophet Azariah predicted this to the kingdom of Judah in a manner which furnishes an unmistakeably support to Hosea's prophecy. Geneva 1599 3:4 For the children of Israel shall (e) abide many days without a king, and without a (f) prince, and without a sacrifice, and without an image, and without an ephod, and [without] teraphim: (e) Meaning not only all the time of their captivity, but also until Christ. (f) That is, they would neither have administration nor religion, and their idols also in which they put their confidence, would be destroyed. John Gill 3:4 For the children of Israel shall abide many days without a king, and without a prince,.... Without any form of civil government, either regal or without any civil magistrate, either superior or subordinate, of their own; being subject to the kings and princes of other nations, as the ten tribes were from their captivity by Shalmaneser, to the coming of Christ, which was about seven hundred years; and from that time the tribes of Judah and Benjamin have had no kings and princes among them, for the space of nineteen hundred years, which may very well be called "many days". This answers to the harlot's abiding for the prophet many days, in the parable: and without a sacrifice; the daily sacrifice, which has ceased as long as before observed; and any other sacrifice of slain beasts, as the passover lamb, &c.; the Jews not thinking it lawful to offer sacrifice in a strange land, or any where but upon the altar in Jerusalem; and to this day have no such sacrifices among them, though they have no notion of the abrogation of them, as the Christians have; but so it is ordered in Providence, that they should be without them, being kept out of their own land, that this and other prophecies might be fulfilled: and without an image, or "statue": such as were made for Baal, or as were the calves at Dan and Bethel; and though the people of Israel were very subject to idolatry, and set up images and statues for worship before their captivities, yet since have nothing of image worship among them, but strictly observe the command. And without an ephod; a linen garment wore by the high priests under the law, to which the breastplate was fastened, which had in it the Urim and Thummim; and which were wanting in the second temple, and have been ever since; so that these people have been so long without this way and means of inquiry of God about future things, see Ezra 2:63, this may be put for the whole priesthood, now ceased in a proper sense; and so the Septuagint render it, "without a priesthood"; so that the Jews are without any form of government, civil or ecclesiastical; they have neither princely nor priestly power: "and without teraphim"; which some understand to be the same with the Urim and Thummim; and so the Septuagint render it, "without manifestations"; by which they are thought to mean the Urim, which according to them so signifies: but the word is generally thought to design some little images or idols, like the penates or household gods of the Romans, which were consulted about future things; and so the Jews commonly understand it, and some describe them thus (g), "what are the "teraphim?" they slay the firstborn of a man, cut off his head, and pickle it with salt and oil, and inscribe on a plate of gold the name of an unclean spirit, and put that under his tongue; then they place it in a wall, and light candles before it, and pray unto it, and it talks with them.'' But now, according to this prophecy, the Jews in their captivity should have no way and means of knowing future things, either in a lawful or unlawful manner; see Ps 74:9. How the whole of this prophecy is now fulfilled in them, hear what they themselves say, particularly Kimchi; "these are the days of the captivity in which we now are at this day; we have no king nor prince out of Israel; for we are in the power of the nations, and of their kings and princes; and have no sacrifice for God, nor image for idols; no "ephod" for God, that declares future things; and no "teraphim" for idolatry, which show things to come, according to the mind of those that believe in them;'' and so Jarchi "without a sacrifice in the sanctuary in Judah; without an image of Baal in Samaria, for the kings of Israel; without an ephod of Urim and Thummim, that declares hidden things; and "teraphim" made for a time to speak of, and show things that are secret;'' and to the same purpose Aben Ezra. The Targum is, "without a king of the house of David, and without a ruler over Israel; without sacrifice for acceptance in Jerusalem; and without a high place in Samaria; and without an ephod, and him that shows;'' i.e. what shall come to pass. The Syriac version renders the last clause, "without one that offers incense"; and the Arabic version, "without one that teaches". (g) Pirke Eliezer, c. 36. fol. 40. 1. John Wesley 3:4 For - Now the parable is unfolded, it shall be with Israel as with such a woman, they and she were guilty of adultery, both punished long, both made slaves, kept hardly, and valued meanly, yet in mercy at last pardoned, and re - accepted tho' after a long time of probation. Without a king - None of their own royal line shall sit on the throne. A prince - Strangers shall be princes and governors over them. Without a sacrifice - Offered according to the law. An image - They could carry none of their images with them, and the Assyrians would not let them make new ones. Ephod - No priest as well as no ephod. And without teraphim - Idolatrous images kept in their private houses, like the Roman household gods; in one word, such should be the state of their captives; they should have nothing of their own either in religious or civil affairs, but be wholly under the power of their conquering enemies. Robert Jamieson, A. R. Fausset and David Brown 3:4 The long period here foretold was to be one in which Israel should have no civil polity, king, or prince, no sacrifice to Jehovah, and yet no idol, or false god, no ephod, or teraphim. Exactly describing their state for the last nineteen centuries, separate from idols, yet without any legal sacrifice to Jehovah, whom they profess to worship, and without being acknowledged by Him as His Church. So KIMCHI, a Jew, explains it. The ephod was worn by the high priest above the tunic and robe. It consisted of two finely wrought pieces which hung down, the one in front over the breast, the other on the back, to the middle of the thigh; joined on the shoulders by golden clasps set in onyx stones with the names of the twelve tribes, and fastened round the waist by a girdle (Ex 28:6-12). The common ephod worn by the lower priests, Levites, and any person performing sacred rites, was of linen (2Kings 6:14; 1Chron 15:27). In the breast were the Urim and Thummim by which God gave responses to the Hebrews. The latter was one of the five things which the second temple lacked, and which the first had. It, as representing the divinely constituted priesthood, is opposed to the idolatrous "teraphim," as "sacrifice" (to Jehovah) is to "an (idolatrous) image." "Abide" answers to "thou shalt abide for me" (Hos 3:3). Abide in solitary isolation, as a separated wife. The teraphim were tutelary household gods, in the shape of human busts, cut off at the waist (as the root of the Hebrew word implies) [MAURER], (Gen 31:19, Gen 31:30-35). They were supposed to give responses to consulters (4Kings 23:24; Ezek 21:21, Margin; Zech 10:2). Saul's daughter, Michal, putting one in a bed, as if it were David, proves the shape to have been that of a man.
3:53:5: Եւ յետ այնորիկ դարձցին որդիքն Իսրայէլի, եւ խնդրեսցեն զՏէր Աստուած իւրեանց, եւ զԴաւիթ արքա՛յ իւրեանց. եւ զօրասցին ՚ի Տէր՝ եւ ՚ի բարութիւնս նորա յաւո՛ւրս կատարածի[10373]։[10373] Ոմանք. Եւ ՚ի բարձրութիւնս նորա յաւուր կատարածի։ 5 Դրանից յետոյ իսրայէլացիները կը դառնան եւ կը փնտռեն իրենց Տէր Աստծուն ու իրենց Դաւիթ արքային. կը զօրանան Տիրոջով եւ նրա բարութիւններով՝ վերջին օրերին: 5 Ետքը Իսրայէլի որդիները պիտի դառնան ու իրենց Տէր Աստուածը եւ իրենց Դաւիթ թագաւորը պիտի փնտռեն ու վերջին օրերը Տէրոջը ու անոր բարութեանը պիտի գան։ Եւ յետ այնորիկ դարձցին որդիքն Իսրայելի, եւ խնդրեսցեն զՏէր Աստուած իւրեանց, եւ զԴաւիթ արքայ իւրեանց. եւ զօրասցին ի Տէր եւ ի բարութիւնս նորա յաւուրս կատարածի: 3:5: Եւ յետ այնորիկ դարձցին որդիքն Իսրայէլի, եւ խնդրեսցեն զՏէր Աստուած իւրեանց, եւ զԴաւիթ արքա՛յ իւրեանց. եւ զօրասցին ՚ի Տէր՝ եւ ՚ի բարութիւնս նորա յաւո՛ւրս կատարածի[10373]։ [10373] Ոմանք. Եւ ՚ի բարձրութիւնս նորա յաւուր կատարածի։ 5 Դրանից յետոյ իսրայէլացիները կը դառնան եւ կը փնտռեն իրենց Տէր Աստծուն ու իրենց Դաւիթ արքային. կը զօրանան Տիրոջով եւ նրա բարութիւններով՝ վերջին օրերին: 5 Ետքը Իսրայէլի որդիները պիտի դառնան ու իրենց Տէր Աստուածը եւ իրենց Դաւիթ թագաւորը պիտի փնտռեն ու վերջին օրերը Տէրոջը ու անոր բարութեանը պիտի գան։ zohrab-1805▾ eastern-1994▾ western am▾	3:53:5 После того обратятся сыны Израилевы и взыщут Господа Бога своего и Давида, царя своего, и будут благоговеть пред Господом и благостью Его в последние дни. 3:5 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐπιστρέψουσιν επιστρεφω turn around; return οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπιζητήσουσιν επιζητεω strive for; search for κύριον κυριος lord; master τὸν ο the θεὸν θεος God αὐτῶν αυτος he; him καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith τὸν ο the βασιλέα βασιλευς monarch; king αὐτῶν αυτος he; him καὶ και and; even ἐκστήσονται εξιστημι astonish; beside yourself ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἐπὶ επι in; on τοῖς ο the ἀγαθοῖς αγαθος good αὐτοῦ αυτος he; him ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day 3:5 אַחַ֗ר ʔaḥˈar אַחַר after יָשֻׁ֨בוּ֙ yāšˈuvû שׁוב return בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בִקְשׁוּ֙ viqšˌû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֔ם ʔᵉlōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] דָּוִ֣ד dāwˈiḏ דָּוִד David מַלְכָּ֑ם malkˈām מֶלֶךְ king וּ û וְ and פָחֲד֧וּ fāḥᵃḏˈû פחד tremble אֶל־ ʔel- אֶל to יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to טוּבֹ֖ו ṭûvˌô טוּב best בְּ bᵊ בְּ in אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end הַ ha הַ the יָּמִֽים׃ פ yyāmˈîm . f יֹום day 3:5. et post haec revertentur filii Israhel et quaerent Dominum Deum suum et David regem suum et pavebunt ad Dominum et ad bonum eius in novissimo dierumAnd after this the children of Israel shall return and shall seek the Lord, their God, and David, their king: and they shall fear the Lord, and his goodness, in the last days. 5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come with fear unto the LORD and to his goodness in the latter days. Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days: 3:5 После того обратятся сыны Израилевы и взыщут Господа Бога своего и Давида, царя своего, и будут благоговеть пред Господом и благостью Его в последние дни. 3:5 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐπιστρέψουσιν επιστρεφω turn around; return οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπιζητήσουσιν επιζητεω strive for; search for κύριον κυριος lord; master τὸν ο the θεὸν θεος God αὐτῶν αυτος he; him καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith τὸν ο the βασιλέα βασιλευς monarch; king αὐτῶν αυτος he; him καὶ και and; even ἐκστήσονται εξιστημι astonish; beside yourself ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἐπὶ επι in; on τοῖς ο the ἀγαθοῖς αγαθος good αὐτοῦ αυτος he; him ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day 3:5 אַחַ֗ר ʔaḥˈar אַחַר after יָשֻׁ֨בוּ֙ yāšˈuvû שׁוב return בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בִקְשׁוּ֙ viqšˌû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֔ם ʔᵉlōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] דָּוִ֣ד dāwˈiḏ דָּוִד David מַלְכָּ֑ם malkˈām מֶלֶךְ king וּ û וְ and פָחֲד֧וּ fāḥᵃḏˈû פחד tremble אֶל־ ʔel- אֶל to יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to טוּבֹ֖ו ṭûvˌô טוּב best בְּ bᵊ בְּ in אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end הַ ha הַ the יָּמִֽים׃ פ yyāmˈîm . f יֹום day 3:5. et post haec revertentur filii Israhel et quaerent Dominum Deum suum et David regem suum et pavebunt ad Dominum et ad bonum eius in novissimo dierum And after this the children of Israel shall return and shall seek the Lord, their God, and David, their king: and they shall fear the Lord, and his goodness, in the last days. 5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come with fear unto the LORD and to his goodness in the latter days. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Пророк говорит о последствиях наказания Израиля. Как отпадение от Иеговы сопровождалось отложение Израиля от дома Давидова, так и обращение к Иегове будет сопровождаться воссоединением с Давидом. Слова в последние дни, обозначающие в пророческих речах обыкновенно время мессианское (Ис II:2; Иез ХXXVIII:8; Иер ХXX:24: и др. ), показывают, что и под Давидом пророк разумеет не царский род Давидов, а великого потомка Давида - Мессию. Слав.: почудятся о Господе eksthsontai, означает: будут благоговеть, трепетать пред Господом. Гл. I-III содержат описание символического действия пророка Исполнено ли было это символическое действие? По этому вопросу в экзегетической литературе существует три мнения. Одни комментаторы принимают рассказ пророка как литературный прием, причту или аллегорию для выражения известной истины; другие считают гл. I-III описанием того, что прorok пережил только в духе, в духовном созерцании или видении; третьи, наконец, полагают, что пророк рассказывает о фактах внешней действительности, о символическом действии, которое было исполнено. Первое понимание (аллегорическое) из наиболее известных экзегетов защищают Розенмюллер, Гитциг, Вюнше, Гоонакер; из русских Смирнов; второе (визионерное) было высказано блаж. Иеронимом, затем разделялось всей оригеновской школой, иудейскими толкователями и в новое время отстаивалось Генгстенбергом и Кейлем; третье (реалистическое) понимание гл. I-III в древности имело своими защитниками св. Кирилла, блаж. Феодорита, а в новое время - Курца, Шегга, Новака, Чейна и др., русских комментаторов - еп. Палладия, Бродовича и Яворского. Визионерное понимание рассматриваемых глав кн. Осии в настоящее время не имеет защитников и может быть отвергнуто без колебаний. Для внутреннего переживания пророком своего приточного рассказа, нельзя указать никакой цели, и самый процесс этого переживания непонятен. Труднее сделать выбор из двух остальных пониманий гл. I-III аллегорического и реалистического, так как каждое из них может наводить для себя в кратком повествовании пророка более или менее твердые основания. В пользу реалистического толкования, принятого в нашей литературе (Бродович, Яворский) обыкновенно приводятся следующие главные основания: 1) пророк нигде не дает указаний, что он сообщает притчу, а не рассказ о действительных событиях; ст. 1, 2, 3, 6, 8; III:1-3: получают удовлетворительный смысл только при истолковании их в буквальном смысле. 2) Если допустить, что рассказ I-III гл. представляет притчу, а в действительности пророк или не был женат совсем, или же был счастлив в браке, то рассказ пророка о себе, не соответствуя действительности, хорошо известной слушателям, должен был производить на последних странное впечатление и вызывать только недоумение. 3) В пользу буквального толкования можно указывать и на то, что имя главного действующего лица - Гомери не может быть истолковано в аллегорическом смысле: если бы гл. I-III представляли притчу или вообще вымышленный рассказ, то, естественно, было бы ожидать, что главное действующее лицо носит имя характера символического - имя, явно соответствующее по своему значению цели рассказа. В свою очередь аллегористы не без достаточных оснований могут выставить следующее в пользу своего толкования: 1) Форма повествования сама по себе не говорит за то, что описанное в гл. I-III было действительно исполнено пророком, так как, несомненно, не вcе символические действия исполнялись (ср. Иер XXV:15; XIII). 2) Pри толковании гл. I в смысле повествования об историческом факте непонятно психологически исполнение пророком повеления Божия: странно допустить, что пророк при заключении брака должен был руководиться предведением, что именно известная женщина будет блудницей и будет иметь незаконных детей. 3) При аллегорическом понимании гл. I-III несоответствие некоторых черт действительной жизни не может побуждать недоумений, так как в притче или аллегории уклонения от действительности вполне возможны. 4) Если признать гл. I-III притчей, то проповедь пророка будет представлять нечто цельное; если же видеть в рассматриваемых главах указание на факт действительной жизни пророка, то проповедь его будет разбита на ряд отдельных моментов, разделенных значительным промежутком времени, т. е. лишится цельности и силы впечатления. При краткости повествования пророка Осии и при спорности многих отдельных выражений гл. I-III, трудно с решительностью отдать, предпочтение какому-либо из приведенных толкований. Но будем ли мы изъяснять гл. I-III в аллегорическом смысле, или считать их описанием действительных фактов из жизни пророка, общий смысл обличений и предсказаний пророка ясен, и он остается неизменным при обоих толкованиях. Adam Clarke: Commentary on the Bible - 1831 3:5: Afterward shall the children of Israel return - Shall repent of their iniquities, and seek the Lord; lay aside their mock worship, and serve the true God in spirit and in truth. And David their king - Or as the Targum, "They shall obey the Messiah, the Son of David their King;" and thus look believingly upon him whom they have pierced, and mourn. And then shall their long spiritual darkness and dismal captivity have an end; but not before. The Messiah, as David, is promised in Jer 30:9 (note); Eze 24:23 (note); Eze 37:22-25 (note), and in this place of Hosea. Some think that the family of David is intended; but if we go to the rigour of the letter, the house of Israel was scarcely ever perfectly submissive to David. And we know that after the death of Solomon they never acknowledged the house of David till they were all carried away captive; and certainly never since. And to say that Zerubbabel is here meant, is not supportable, as the very short and imperfect obedience of the Jews to Zerubbabel can never comport with the high terms of this and similar prophecies. We are obliged, therefore, from the evidence of these prophecies, from the evidence of the above facts, from the evidence of the rabbins themselves, and from the evidence of the New Testament, to consider these texts as applying solely to Jesus Christ, the promised Messiah, who has been a light to lighten the Gentiles, and will yet be the glory of his people Israel. There is a strange propensity in some men to deny these evidences of Christianity, while they profess to believe its doctrines. Albert Barnes: Notes on the Bible - 1834 3:5: Afterward shall the children of Israel return - Elsewhere it is said more fully, "return to the Lord." It expresses more than "turning" or even conversion to God. It is not conversion only, but Rev_ersion too, a turning "back from" the unbelief and sins, for which they had left God, and a return to Him whom they had forsaken. And shall seek the Lord - This word, "seek," expresses in Hebrew, from its intensive form, a diligent search; as used with regard to God, it signifies a religious search. It is not such seeking as our Lord speaks of, "Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves and were filled" Joh 6:26, or, "many shall seek to enter in and shall not be able" Luk 13:24, but that earnest seeking, to which He has promised, "Seek and ye shall find." Before, she had diligently sought her false gods. Now, in the end she shall as diligently seek God and His grace, as she had heretofore sought her idols and her sins. And David their King - David himself, after the flesh, this could not be. For he had long since been gathered to his fathers; nor was he to return to this earth. "David" then must be "the Son of David," the same, of whom God says, "I will set up One Shepherd over them, and He shall feed them, even My servant David, and He shall be their Shepherd, and I the Lord will be their God, and My servant David a Prince among them" Eze 34:23-24. The same was to be a "witness, leader, commander to the people Isa 55:4; He who was to be "raised up to David Jer 23:5-6, a righteous Branch," and who was to "be called the Lord our Righteousness; David's Lord" Psa 110:1, as well as "David's Son." Whence the older Jews, of every school, Talmudic, mystical, Biblical, grammatical, explained this prophecy, of Christ. Thus their received paraphrase is: "Afterward the children of Israel shall repent, or turn by repentance, and shall seek the service of the Lord their God, and shall obey Messiah the Son of David, their King" . And shall fear the Lord - Literally, "shall fear toward the Lord and toward His goodness." It is not then a servile fear, not even, as elsewhere, a fear, which makes them shrink back from His awful Majesty. It is a fear, the most opposed to this; a fear, whereby "they shall flee to Him for help, from all that is to be feared;" a Rev_erent holy awe, which should even impel them to Him; a fear of losing Him, which should make them hasten to Him. : "They shall fear, and wonder exceedingly, astonied at the greatness of God's dealing, or of their own joy." Yet they should "hasten tremblingly," as bearing in memory their past unfathfulness and ill deserts, and fearing to approach, but for the greater fear on turning away. Nor do they hasten with this Rev_erent awe and awful joy to God only, but "to His Goodness also." His Goodness draws them, and to it they betake themselves, away from all cause of fear, their sins, themselves, the Evil one. Yet even His Goodness is a source of awe. "His Goodness!" How much it contains. All whereby God is good in Himself, all whereby he is good to us. That whereby he is essentially good, or rather Goodness; that whereby He is good to us, as His creatures, its yet more as His sinfill, ungrateful, redeemed creatures, re-born to bear the Image of His Son. So then His Goodness overflows into beneficence, and condescension, and graciousness and mercy and forgiving love, and joy in imparting Himself, and complacence in the creatures which he has formed, and re-formed, redeemed and sanctified for His glory. Well may His creatures "tremble toward" it, with admiring wonder that all this can be made their's! This was to take place "in the latter days." These words, which are adopted in the New Testament, where Apostles say, "in the last days, in these last days" Act 2:17; Heb 1:2, mean this, the last dispensation of God, in contrast with all which went before, the times of the Gospel . The prophecy has all along been fulfilled during this period to those, whether of the ten or of the two tribes, who have been converted to Christ, since God ended their temple-worship. It is fulfilled in every soul from among them, who now is "converted and lives." There will be a more full fulfillment, of which Paul speaks, when the eyes of all Israel shall be opened to the deceivableness of the last antichrist; and Enoch and Elias, the two witnesses Rev 11:3, shall have come to prepare our Lord's second Coming, and shall have keen slain, and, by God's converting grace, "all Israel shall be saved" Rom 11:26. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:5: seek: Hos 5:6, Hos 5:15; Isa 27:12, Isa 27:13; Jer 3:22, Jer 3:23, Jer 31:6-10, Jer 50:4, Jer 50:5 and David their king: Kg1 12:16; Isa 55:3, Isa 55:4; Jer 30:9, Jer 33:17; Eze 34:23, Eze 34:24, Eze 37:22-25; Amo 9:11; Act 15:16-18 fear: Psa 130:3, Psa 130:4; Jer 33:9; Eze 16:63; Rom 2:4 in the: Num 24:14; Deu 4:30; Isa 2:2; Jer 30:24; Eze 38:8, Eze 38:16; Dan 2:28, Dan 10:14; Mic 4:1; Rom 11:25 Carl Friedrich Keil and Franz Delitzsch 3:5 "Afterward will the sons of Israel turn and seek Jehovah their God, and David their king, and will go trembling to Jehovah and to His goodness at the end of the days." This section, like the previous one, closes with the announcement of the eventual conversation of Israel, which was not indicated in the symbolical action which precedes it, but is added to complete the interpretation of the symbol. Seeking Jehovah their God is connected with seeking David their king. For just as the falling away of the ten tribes from the royal house of David was merely the sequel and effect of their inward apostasy from Jehovah, and was openly declared in the setting up of the golden calves; the true return to the Lord cannot take place without a return to David their king, since God has promised the kingdom to David and his seed for ever (2Kings 7:13, 2Kings 7:16), and therefore David is the only true king of Israel (their king). This King David, however, is no other than the Messiah. For although David received the promise of the everlasting continuance of his government, not with reference to his own person, but for his seed, i.e., his family; and on the ground of this promise, the whole of the royal house of David is frequently embraced under the expression "King David," so that we might imagine that David is introduced here, not as an individual, but as signifying the Davidic family; yet we must not understand it on this account as referring to such historical representatives of the Davidic government as Zerubbabel, and other earthly representatives of the house of David, since the return of the Israelites to "their King David" was not to take place till 'achârı̄th hayyâmı̄m (the end of the days). For "the end of the days" does not denote the future generally, but always the closing future of the kingdom of God, commencing with the coming of the Messiah (see at Gen 49:1; Is 2:2). Pâchad 'el Yehovâh, to shake or tremble to Jehovah, is a pregnant expression for "to turn to Jehovah with trembling;" i.e., either trembling at the holiness of God, in the consciousness of their own sinfulness and unworthiness, or else with anguish and distress, in the consciousness of their utter helplessness. It is used here in the latter sense, as the two parallels, Hos 5:15. "in their affliction they will seek me," and Hos 11:11, "they shall tremble as a bird," etc., clearly show. This is also required by the following expression, ואל־טוּבו, which is to be understood, according to Hos 2:7, as denoting the goodness of God manifested in His gifts. Affliction will drive them to seek the Lord, ad His goodness which is inseparable from Himself (Hengstenberg). Compare Jer 31:12, where "the goodness of the Lord" is explained as corn, new wine, oil, lambs, and oxen, these being the gifts that come from the goodness of the Lord (Zech 9:17; Ps 27:13; Ps 31:20). He who has the Lord for his God will want no good thing. Geneva 1599 3:5 Afterward shall the children of Israel return, and seek the LORD their God, and (g) David their king; and shall fear the LORD and his goodness in the latter days. (g) This is meant of Christ's kingdom, which was promised to David to be eternal; (Ps 72:17). John Gill 3:5 Afterward shall the children of Israel return,.... The ten tribes of Israel, and also the two tribes of Judah and Benjamin, which are included in the name of Israel, as Aben Ezra interprets it; and these are joined together in parallel places; see Jer 30:3 for though they did not go into captivity together, yet their return and conversion will be at the same time; and they are all spoken of under the name of Israel by the Apostle Paul, when he foretells their conversion and salvation, Rom 11:26. The "return" of them, here prophesied of, does not barely mean their return to their own land, which will be at this time; see Jer 30:3, but their return to the Lord by repentance; when they shall repent of, and turn from, their sinful course of life, and particularly of their unbelief and rejection of the true Messiah, and embrace him; and of their traditions and false ways of worship, which they shall discard; and of their own righteousness they shall now renounce; and shall turn to the Lord Jesus Christ, and believe in him for righteousness, life, and salvation: and seek the Lord their God, and David their King; these may be considered either as two distinct persons, Jehovah the Father, and the Messiah, as in Ezek 34:23 and so the Targum, "and seek the worship of the Lord their God, and obey Messiah the Son of David their King;'' who will be both equally sought after, and unto, by them; and which is a proof of the divinity of the Messiah, and of his equality with God his Father; as well as points out the right way in which Jehovah is to be sought, namely, with Christ, or in him, in whom he is a God gracious and merciful; and to seek and know both the one and the other is eternal life, Jn 17:3 or else all this is to be understood of the Messiah, rendering the words, "and seek the Lord their God, even David their King" as also Jer 30:9, may be rendered; and so these are all epithets, titles, and characters of him: he is Jehovah, the everlasting I AM; the true God, and eternal life; Immanuel, God with us; God in our nature, manifest in the flesh; the Son of David, and his antitype, often called David in Scripture. Ps 89:3, King of kings, King of the saints, of his church, and will be owned as such by the Jews at the time of their conversion, though they have rejected him; but now they will receive him, and be subject to him; they will seek to him for salvation, for the pardon of their sins, for righteousness, for rest, for food, for protection and safety, and to serve and obey him: and this seeking will not be out of curiosity, or in a carnal way, or for selfish ends; nor hypocritically; but with their whole hearts, and diligently, and in earnest. Not only the Targum interprets this of Messiah the Son of David, but Aben Ezra on the place says, this is the Messiah; and it is applied to him, and his times, by other Jewish writers, both ancient and modern. In an ancient book (h) of theirs, speaking of David, it is said, the holy blessed God is well pleased with him in this world, and in the world to come; in this world, as it is written, "and I will defend this city for mine own sake, and for my servant David's sake", 4Kings 20:6, and in the world to come, as it is written, they shall seek the Lord their God, and David their King, &c.; David was King in this world, and David shall be King in the time to come. And in both Talmuds the words are applied to the Messiah; in one of them (i), after quoting this text, it is added, the Rabbins say this is the King Messiah; if of the living, David is his name; if of the dead, David is his name. And in the other (k), it is said, when Jerusalem is built, David comes; that is, the Son of David, the Messiah; which is proved by this passage, "afterwards the children of Israel shall return, and seek the Lord their God, and David their King"; that is, as the gloss interprets it, after they shall return to the house of the sanctuary, or the temple: so Abarbinel, both in his commentary upon this place, and elsewhere (l), as he interprets the "one head" in Hos 1:11, of Messiah ben Ephraim, whom he, with the rest of his tribe, feign shall perish in war; so he observes, that then Israel shall seek David their King, the rod out of the root of Jesse, whom the Lord shall choose, and cause to reign over them. And another of their later writers (m) interprets the passage of the Messiah, and produces it to prove against the Christians that he should come in the end of days, or in the latter days; as it is plain and certain that our Jesus, the true Messiah, came at the end of the Jewish world, in the last days of their civil and church state; see Heb 1:1, and shall fear the Lord and his goodness in the latter day; not man, but the Lord; not his wrath and vengeance, but his goodness; not with a servile, but with a godly filial fear; a fear influenced by the blessings of goodness they shall now be partakers of, particularly pardoning grace and mercy, Ps 130:3, they shall fear the Lord, who is good, and goodness itself, and Christ, in whom the goodness of God is displayed, and who is prevented with the blessings of goodness for his people: it may be rendered, they "shall fear", or "come fearing to the Lord, and his goodness" (n), being sensible of their sin, danger, and misery; they shall flee to the Lord as to their city of refuge, and to the blessings of his goodness they see their need of; and this they shall do in haste, as Aben Ezra interprets it, comparing it with Hos 11:11. The Septuagint version is, "they shall be amazed at the Lord, and his good things"; the Syriac version, "they shall know the Lord, and his goodness": the Arabic version, they shall confess the Lord, and his benefits; the Targum, "they shall give themselves to the service of the Lord, and his goodness shall be multiplied, which shall come to them in the end of days;'' or, as Aben Ezra, in the end of the prophecy of the prophets, in future time, in the times of the Messiah; which, as Kimchi serves, are always meant by the last days; and here it signifies the latter day of the last days, or of the Gospel dispensation. (h) Zohar in Exod. fol. 93. 3. (i) T. Hieros. Beracot, fol. 5. 1. (k) T. Bab Megillah, fol. 18. 1. (l) Mashmiah Jeshuah, fol. 55. 4. (m) R. Isaac Chizzuk Emunah, par. 1. p. 44. (n) "pavebunt ad Dominum", Montanus; "providi accedent ad Jehovam, et ad bonitatem ejus", Junius & Tremellius, Piscator, Drusius; "et cum timore venient ad Jehovam, et ad bonum ejus", Schmidt; so Ben Melech interprets it, "they shall fear, and be afraid of him, flow to him, and to his goodness"; and which, he says, Saadiah explains of his glory, agreeably to Exod. xxxiii. 19. John Wesley 3:5 Return - Repent. And David - The Messiah who is the son of David. And his goodness - God and his goodness; that is, the good and gracious God. God in Christ and with Christ shall be worshipped. The latter days - In the days of the Messiah, in gospel - times. Robert Jamieson, A. R. Fausset and David Brown 3:5 Afterward--after the long period ("many days," Hos 3:4) has elapsed. return--from their idols to "their God," from whom they had wandered. David their king--Israel had forsaken the worship of Jehovah at the same time that they forsook their allegiance to David's line. Their repentance towards God is therefore to be accompanied by their return to the latter. So Judah and Israel shall be one, and under "one head," as is also foretold (Hos 1:11). That representative and antitype of David is Messiah. "David" means "the beloved." Compare as to Messiah, Mt 3:17; Eph 1:6. Messiah is called David (Is 55:3-4; Jer 30:9; Ezek 34:23-24; Ezek 37:24-25). fear the Lord and his goodness--that is, tremblingly flee to the Lord, to escape from the wrath to come; and to His goodness," as manifested in Messiah, which attracts them to Him (Jer 31:12). The "fear" is not that which "hath torment" (1Jn 4:18), but reverence inspired by His goodness realized in the soul (Ps 130:4). the latter days--those of Messiah [KIMCHI].

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