Home | Books | Headwords - Wordforms | A-Z | Gospels: chrestomathy - parallels | Commentaries-sources | Arak29 | Dictionaries | Գրաբարից-փոխարկիչ 
| < PreviousՕսէէ - 9 | Hosea - 9Next > |
jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-7. Возвещение бедствий Израилю. 8-10. Обличение грехов Израиля. 11-17. Воспоминание о прошлой истории Израиля.Matthew Henry: Concise Commentary on the Whole Bible - 1706In this chapter, I. God threatens to deprive this degenerate seed of Israel of all their worldly enjoyments, because by sin they had forfeited their title to them; so that they should have no comfort either in receiving them themselves or in offering them to God, ver. 1-5. II. He dooms them to utter ruin, for their own sins and the sins of their prophets, ver. 6-8. III. He upbraids them with the wickedness of their fathers before them, whose steps they trod in, ver. 9, 10. IV. He threatens them with the destruction of their children and the rooting out of their posterity, ver. 11-17.Adam Clarke: Commentary on the Bible - 1831The prophet reproves the Israelites for their sacrifices and rejoicings on their corn-floors, by which they ascribed to idols, as the heathen did, the praise of all their plenty, Hos 9:1. For which reason they are threatened with famine and exile, Hos 9:2, Hos 9:3, in a land where they should be polluted, and want the means of worshipping the God of their fathers, or observing the solemnities of his appointment, Hos 9:4, Hos 9:5. Nay more; they shall speedily fall before the destroyer, be buried in Egypt, and leave their own pleasant places desolate, Hos 9:6-9. God is then introduced declaring his early favor for his people, and the delight he took in their obedience; but now they had so deeply revolted, all their glory will take wing, God will forsake them, and their offspring be devoted to destruction, Hos 9:10-16.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Hos 9:1, The distress and captivity of Israel for their sins.John GillINTRODUCTION TO HOSEA 9This chapter is an address to Israel or the ten tribes, and contains either a new sermon, or is a very considerable part of the former upon the same subject, the sins and punishment of that people. It begins with an instruction to them, not to rejoice in their prosperity, as others did; since it would soon be at an end, because of their idolatry, which was everywhere committed, and for which they expected a reward of temporal good things, Hos 9:1; but, on the contrary, they are threatened with famine, with want both of corn and wine, Hos 9:2; and with an ejection out of their land into foreign countries; where they should be obliged to eat things unclean by their law, Hos 9:3; and where their sacrifices and solemnities should be no more attended to, Hos 9:4; yea, where their carcasses should fall and be buried, while their own country and houses lay waste and desolate, Hos 9:6; for, whatsoever their foolish and mad prophets said to the contrary, who pretended to be with God, and know his will, and were a snare to them that gave heed unto them, and brought hatred on them, the time of their punishment would certainly come, Hos 9:7; and their iniquities would be remembered and visited; seeing their corruptions were deep, like those that appeared in Gibeah, in the days of old, Hos 9:9; they acting the same ungrateful part their fathers had done, of whom they were a degenerate offspring, Hos 9:10; wherefore for these, and other offences mentioned, they are threatened with being bereaved of their children, and drove out of their land, to wander among the nations, Hos 9:11. |
|
9:19:1: Մի՛ խնդար Իսրայէլ, եւ մի՛ ուրախ լինիր որպէս ժողովուրդք երկրի. զի պոռնկեցա՛ր յԱստուծոյն քումմէ. սիրեցեր զկաշառս ՚ի վերայ ամենայն կալոց ցորենոյ։ Մի՛ խնդար, Իսրայէլ, եւ մի՛ ուրախ լինիր որպէս ժողովուրդք երկրի. զի պոռնկեցար յԱստուծոյն քումմէ, սիրեցեր զկաշառս ի վերայ ամենայն կալոց ցորենոյ:1 Մի՛ խնդար, Իսրայէ՛լ, եւ մի՛ ուրախացիր ինչպէս երկրի ժողովուրդները,որովհետեւ պոռնկացար քո Աստծու դէմ,սիրեցիր կաշառքը ցորենի բոլոր կալերի վրայ: 9 Ժողովուրդներուն պէս մի՛ ցնծար եւ մի՛ ուրախանար, ո՛վ Իսրայէլ, Քանզի քու Աստուծմէդ հեռանալով պոռնկութիւն ըրիր։Ամէն ցորենի կալի վրայ պոռնկութեան վարձքը սիրեցիր։ 9:1: Մի՛ խնդար Իսրայէլ, եւ մի՛ ուրախ լինիր որպէս ժողովուրդք երկրի. զի պոռնկեցա՛ր յԱստուծոյն քումմէ. սիրեցեր զկաշառս ՚ի վերայ ամենայն կալոց ցորենոյ։ 1 Մի՛ խնդար, Իսրայէ՛լ, եւ մի՛ ուրախացիր ինչպէս երկրի ժողովուրդները,որովհետեւ պոռնկացար քո Աստծու դէմ,սիրեցիր կաշառքը ցորենի բոլոր կալերի վրայ: 9 Ժողովուրդներուն պէս մի՛ ցնծար եւ մի՛ ուրախանար, ո՛վ Իսրայէլ, Քանզի քու Աստուծմէդ հեռանալով պոռնկութիւն ըրիր։Ամէն ցորենի կալի վրայ պոռնկութեան վարձքը սիրեցիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:19:1 Не радуйся, Израиль, до восторга, как {другие} народы, ибо ты блудодействуешь, удалившись от Бога твоего: любишь блудодейные дары на всех гумнах. Rejoice not, O Israel, for joy, as [other] people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor:9:1 μὴ μη not χαῖρε χαιρω rejoice; hail Ισραηλ ισραηλ.1 Israel μηδὲ μηδε while not; nor εὐφραίνου ευφραινω celebrate; cheer καθὼς καθως just as / like οἱ ο the λαοί λαος populace; population διότι διοτι because; that ἐπόρνευσας πορνευω prostitute; depraved ἀπὸ απο from; away τοῦ ο the θεοῦ θεος God σου σου of you; your ἠγάπησας αγαπαω love δόματα δομα gift ἐπὶ επι in; on πάντα πας all; every ἅλωνα αλων threshing floor σίτου σιτος wheat 9:1 אַל־ ʔal- אַל not תִּשְׂמַ֨ח tiśmˌaḥ שׂמח rejoice יִשְׂרָאֵ֤ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to גִּיל֙ gîl גִּיל rejoicing כָּֽ kˈā כְּ as † הַ the עַמִּ֔ים ʕammˈîm עַם people כִּ֥י kˌî כִּי that זָנִ֖יתָ zānˌîṯā זנה fornicate מֵ mē מִן from עַ֣ל ʕˈal עַל upon אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אָהַ֣בְתָּ ʔāhˈavtā אהב love אֶתְנָ֔ן ʔeṯnˈān אֶתְנַן gift עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole גָּרְנֹ֥ות gornˌôṯ גֹּרֶן threshing-floor דָּגָֽן׃ dāḡˈān דָּגָן corn 9:1. noli laetari Israhel noli exultare sicut populi quia fornicatus es a Deo tuo dilexisti mercedem super omnes areas triticiRejoice not, O Israel: rejoice not as the nations do: for thou hast committed fornication against thy God, thou hast loved a reward upon every cornfloor. 1. Rejoice not, O Israel, for joy, like the peoples; for thou hast gone a whoring from thy God, thou hast loved hire upon every cornfloor. 9:1. Do not choose to rejoice, Israel; do not celebrate as the crowds do. For you have been committing fornication against your God; you have loved a prize upon every threshing floor of wheat. 9:1 Не радуйся, Израиль, до восторга, как {другие} народы, ибо ты блудодействуешь, удалившись от Бога твоего: любишь блудодейные дары на всех гумнах. 9:1 μὴ μη not χαῖρε χαιρω rejoice; hail Ισραηλ ισραηλ.1 Israel μηδὲ μηδε while not; nor εὐφραίνου ευφραινω celebrate; cheer καθὼς καθως just as / like οἱ ο the λαοί λαος populace; population διότι διοτι because; that ἐπόρνευσας πορνευω prostitute; depraved ἀπὸ απο from; away τοῦ ο the θεοῦ θεος God σου σου of you; your ἠγάπησας αγαπαω love δόματα δομα gift ἐπὶ επι in; on πάντα πας all; every ἅλωνα αλων threshing floor σίτου σιτος wheat 9:1 אַל־ ʔal- אַל not תִּשְׂמַ֨ח tiśmˌaḥ שׂמח rejoice יִשְׂרָאֵ֤ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to גִּיל֙ gîl גִּיל rejoicing כָּֽ kˈā כְּ as † הַ the עַמִּ֔ים ʕammˈîm עַם people כִּ֥י kˌî כִּי that זָנִ֖יתָ zānˌîṯā זנה fornicate מֵ mē מִן from עַ֣ל ʕˈal עַל upon אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אָהַ֣בְתָּ ʔāhˈavtā אהב love אֶתְנָ֔ן ʔeṯnˈān אֶתְנַן gift עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole גָּרְנֹ֥ות gornˌôṯ גֹּרֶן threshing-floor דָּגָֽן׃ dāḡˈān דָּגָן corn 9:1. noli laetari Israhel noli exultare sicut populi quia fornicatus es a Deo tuo dilexisti mercedem super omnes areas tritici Rejoice not, O Israel: rejoice not as the nations do: for thou hast committed fornication against thy God, thou hast loved a reward upon every cornfloor. 1. Rejoice not, O Israel, for joy, like the peoples; for thou hast gone a whoring from thy God, thou hast loved hire upon every cornfloor. 9:1. Do not choose to rejoice, Israel; do not celebrate as the crowds do. For you have been committing fornication against your God; you have loved a prize upon every threshing floor of wheat. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-19141-2. Не радуйся, Израиль до восторга: из ст. 2-го видно, что пророк предупреждает Израиля от радости по поводу обильного урожая, - радости, выражавшейся, без сомнения, в особых празднествах, запечатленных языческим характером. Подобно другим народам (слав. "людие" = язычники) Израиль видел в изобилии земных плодов знак благоволения чтимых им Ваалов (любишь блудодейные дары на всех гумнах) и, следовательно, радовался тому, что (ki, рус. пер. ибо) он удалился от Бога и предался блудодеянию, т. е. служению Ваалам. Но эта радость суетна, потому что Израиль не воспользуется обилием плодов: гyмно и точило не будет питать их, и надежда на виноградный сок обманет их. В ст. 1-м вместо слов до восторга слав. т. читает - "ни веселися" (mhde eufrainou), так как LXX вместо el gil (до восторга) читали al gil. В ст. 2-м вместо слов евр. т. lo ireem, не будет питать их, LXX читали сходные по начертанию lo jedaam; отсюда слав. "не позна их".Matthew Henry: Concise Commentary on the Whole Bible - 17061 Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every corn-floor. 2 The floor and the winepress shall not feed them, and the new wine shall fail in her. 3 They shall not dwell in the LORD's land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria. 4 They shall not offer wine offerings to the LORD, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the LORD. 5 What will ye do in the solemn day, and in the day of the feast of the LORD? 6 For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant places for their silver, nettles shall possess them: thorns shall be in their tabernacles.Here, I. The people of Israel are charged with spiritual adultery: O Israel! thou hast gone a whoring from thy God, v. 1. Their covenant with God was a marriage-covenant, by which they were joined to him as their God, renouncing all others. But when they set up idols and worshipped them, when they fled to creatures for succour and put a confidence in them, they went a whoring from God as their God, and honoured the pretenders and rivals with the affection, adoration, and confidence, which were due to God only. Other people were idolaters, but that sin was not, in them, going a whoring from God, as it was in Israel that had been married to him. Note, The sins of those who have made a profession of religion and relation to God are more provoking to him than the sins of others. As a proof of their going a whoring from God, it is charged upon them that they loved a reward upon every corn-floor. 1. They loved to give rewards to their idols, in the offerings and first-fruits they presented to them out of every corn-floor. They took a strange pleasure in serving their idols with that which they would have grudged to consecrate to God and employ in his service. Note, It is common for those that are niggardly in the expenses of their religion to be very prodigal in spending upon their lusts. Or, 2. They loved to receive rewards from their idols; and such they reckoned the fruits of the earth to be: These are my rewards, which my lovers have given me, ch. ii. 12. Note, Those are directly disposed to spiritual idolatry that love a reward in the corn-floor better than a reward in the favour of God and eternal life. II. They are forbidden to rejoice as other people do: "Rejoice not, O Israel! for joy. Do not expect to rejoice. What peace, what joy, what hast thou to do with either, while thy whoredoms and witchcrafts are so many?" 2 Kings ix. 19-22. Be not disposed to rejoice, for it does not become thee, but rather to be afflicted, and mourn, and weep, Jam. iv. 9. Judah, that keeps close to the true God, nay, and other people that never knew him nor could ever be charged with revolting from him, may be allowed to rejoice, as not having so much cause to be ashamed as Israel has, that has gone a whoring from him. Some think that they had at this time particular occasions for joy, probably upon the account of some losses recovered, or some advantages gained, or some league made with a potent ally, for which they had public rejoicings, as other people used to have upon such occasions; but God sends to them not to rejoice. Note, Joy is forbidden fruit to wicked people. They must not rejoice, because they have gone a whoring from their God; and therefore, 1. Whatever it was that they rejoiced in, it would be no security nor advantage to them, so long as they were at a distance from God and at war with him. Note, We are likely to have small joy of any of our creature-comforts if we make not God our chief joy. 2. The sense of sin and dread of wrath ought to be a damp upon their joy and a strong alloy to all their comforts. Note, Those who by departing from God have made work for repentance have thereby marred their own mirth, till they return and make their peace with God. III. They are threatened with destroying judgments for their spiritual whoredoms, according to what was said long before. Ps. lxxii. 27, Thou hast destroyed all those that go a whoring from thee. It is here threatened, 1. That their land shall not yield its wonted increase. Canaan, that fruitful land, shall be turned into barrenness for the wickedness of those that dwell therein. They love the reward in the corn-floor, and are so full of the joy of harvest that they have no disposition at all to mourn for their sins; and therefore God will, for their effectual humiliation, take away from them, not only their delights and dainties, but even their necessary food (v. 2): The floor and the wine-press shall not feed them, much less feast them; they shall either be blasted by the hand of God or plundered by the hand of man. The new wine with which they used to make merry shall fail in her. Note, When we make the world, and the things of it, our idol and portion, above what they were designed for, it is just with God to deny us even support and nourishment from them, according to that which they were designed for, to show us our folly and correct us for it. Let those miss of their food in the corn-floor that look for their reward in the corn-floor. We forfeit the good things of this world if we love them as the best things. 2. That their land shall not only cease to feed them, but cease to lodge them and to be a habitation for them; it shall spue them out, as it had done the Canaanites before them (v. 3): They shall not dwell any longer in the Lord's land. The land of Canaan was in a peculiar manner the Lord's land, the land of the Shechinah (so the Chaldee), the land of the Lord of the world (so the Arabic); he whose all the earth is (Ps. xxiv. 1) took that for his demesne. The land is mine, says God, Lev. xxv. 23. They had used it, or abused it rather, as if it had been their own, had not paid the rent, nor done the services, due to God as their landlord, and therefore God justly enters, and takes possession of it, they having forfeited their lease. "It is my land" (says God) "and I will make it appear, for they shall be turned off, as bad tenants, and be made to know that, though they thought themselves freeholders, they were but tenants at will." Note, It is for the honour of God's justice and holiness that those who go a whoring from God should not be suffered to dwell upon his land; and therefore, sooner or later, the wicked shall be chased out of the world. Or it is called the Lord's land because it was the holy land, Immanuel's land, the land that had peculiar tokens of God's favour to it, and presence in it, where God was known and his name was great, where God's prophets and oracles were; it was a kind of copy of the earthly paradise, and a type of the heavenly one. It was a great privilege to have a lot in such a land as this. It was a great sin and folly to rebel against God, and go a whoring from him, in such a land as this, to deal unjustly in a land of uprightness, Isa. xxvi. 10. And it was a sad and sore judgment to be driven out from such a land as this; it was like driving our first parents out of the garden of Eden, and almost amounted to an exclusion out of the heavenly Canaan. Note, Those cannot expect to dwell in the Lord's land that will not be subject to the Lord's laws, nor be influenced by his love. Those have forfeited the privileges of the church that conform not to the rules of it. 3. That, when they are turned out from the Lord's land, they shall have no rest nor satisfaction in any other land. When Cain was driven out from the presence of the Lord he was a fugitive and a vagabond ever after, and dwelt in the land of trembling. So Israel here. Some shall return into Egypt, the old house of bondage; thither they shall flee from the Assyrian (ch. viii. 13) and they shall lose and ruin themselves where they thought to hide and help themselves. Others shall be carried captives to Assyria and there shall be forced to eat unclean things, either (1.) Such things as were not fit for men to eat, that which is rotten and putrefied, intimating that they shall be reduced to the utmost poverty, as the prodigal that would fain have filled his belly with the husks. Or, (2.) Such things as were not fit for Jews to eat, being prohibited by their law. It is probable that while they were in their own land, however disobedient in other things, they kept up the distinction of meats, and prided themselves in that; but, since they would not keep the law of God in other things, they should not be suffered to keep it in that, and it was a just punishment of their sin in eating things offered to idols. Note, When at any time we suffer in our food, and either through want or for our health are forced to eat or drink that which is unpleasing, we must acknowledge that God is righteous, because we have sinned about our food, and have indulged ourselves too much in that which is pleasing. 4. That in the land of their enemies, to which they shall be driven, they shall have no opportunity either of giving honour to God or obtaining favour with God, by offering any acceptable sacrifice to him; they should not be in a capacity of keeping up any face or show of religion among them; "and so" (as Dr. Pocock expresses it) "should be as it were quite cut off from any expression of relation to him, from all signs of grace, and means of reconciliation with him, which would be to them a token of their being rejected of God, estranged from him, and no more owned by him as his people." (1.) They shall have no sacrifices to offer, nor any altar to offer them on, nor priests to offer them; they shall not so much as offer drink-offerings to the Lord, much less any other sacrifices. (2.) If they should offer them, neither they nor their sacrifices shall be pleasing to him, for they cannot have any legal offerings, nor are their hearts humbled. (3.) Instead of their sacrifices of joy and praise, they shall eat the bread of mourners; they shall live desolate, and disconsolate, mourning for the death of their relations and their own miseries, so that if they had opportunity of sacrificing they should never be themselves in a frame fit for it; for they were forbidden to eat of the holy things in their mourning, Deut. xxvi. 14 All that eat of the bread of mourners are polluted, and incapacitated to partake of the altar. (4.) Their bread for their soul, the bread which they must either eat or starve, the bread which they shall have for the support of their lives, shall not come into the house of the Lord; they shall have no house of the Lord to bring it to, or, if they had, it is such as is not fit to be brought, nor are they rightly disposed to bring it. (5.) The return of the days of their sacred and solemn feasts would therefore be very melancholy and uncomfortable to them (v. 5): What will you do in the solemn day, in the sabbath, the solemn day of every week, in the new moons, the solemn days of every month, at the return of the times for keeping the passover, pentecost, and feast of the tabernacles, the solemn days of every year, the days of the feasts of the Lord? Note, The feasts of the Lord are solemn days; and, when we are invited to those feasts, we ought to consider seriously what we shall do. But the question is here put to those who were to be deprived of the benefit and comfort of those solemn feasts, "What will you do then? You will then spend those days in sorrow and lamentation which, if it had not been your own fault, you might have been spending in joy and praise. You will then be made to know the worth of mercies by the want of them and to prize spiritual bread by being made to feel a famine of it." Note, When we enjoy the means of grace we ought to consider what we shall do if ever we should know the want of them, if either they should be taken from us or we be disabled to attend upon them. 5. That they should perish in the land of their dispersion (v. 6): For, lo, they have gone out of the Lord's land, where they might have spent both their sabbath days and other days with comfort, gone because of destruction, gone to Egypt because of the destruction of their own country by the Assyrians, flattering themselves with hopes that they shall return when the storm is over; but those hopes also shall fail them; they shall find there are graves in Egypt, as their murmuring ancestors said (Exod. xiv. 11), graves for them; for Egypt shall gather them up, as dead men are gathered up and carried forth to the grave, and Memphis (one of the chief cities of Egypt) shall bury them. Gathering and burying are put together, Jer. viii. 2; Job xxvii. 19. Note, Those that think presumptuously to flee from the judgments of God are likely enough to meet their death where they hoped to save their lives. 6. That their land, which they left behind and to which they hoped to return, should become a desolation: As for their tabernacles, where they formerly dwelt and where they kept their stores, the pleasant places for their silver, they shall be demolished and laid in ruins, to such a degree that they shall be overgrown with nettles; so that if they should survive the trouble, and return to their own land again, they would find it neither fruitful nor habitable; it would afford them neither food nor lodging. Note, Those that make their money their god reckon the places of their silver their pleasant places, as those that make the Lord their God reckon his tabernacles amiable and his ordinances their pleasant things, Isa. lxiv. 11. But, while the pleasures of communion with God are out of the reach of chance and change, the pleasant places of men's silver, which were purchased with silver, or in which they deposited their silver, or which were beautified and adorned with silver, are liable to be laid in ruins, in nettles, and therewith all the pleasure men took in them. Adam Clarke: Commentary on the Bible - 18319:1: Rejoice not - Do not imitate the heathens, nor serve their idols. Do not prostitute thy soul and body in practicing their impurities. Hitherto thou hast acted as a common harlot, who goes even to the common threshing places; connects herself with the meanest, in order to get a hire even of the grain there threshed out.Albert Barnes: Notes on the Bible - 18349:1: Rejoice not, O Israel, for joy, as other people - Literally, "rejoice not to exultation," so as to bound and leap for joy (as in Job 3:22). The prophet seems to come across the people in the midst of their festivity and mirth, and arrests them abruptly stopping it, telling them, that had no cause for joy. Hosea witnessed of Israel's prosperity under Jeroboam II; the land had peace under Menahem the departure of Pul; Pekah was even strong, so as, in his alliance with Rezin, to be an object of terror to Judah isa 7, until Tiglath-Pileser came against him. At some of these times, Israel seems to have given himself to exuberant mirth, whether at harvest-time, or on any other ground, enjoying the present, secure for the future. On this rejoicing Hosea breaks in with his stern, "rejoice not." "In His presence is fulness of joy," true, solid, lasting joy" Psa 16:11. How then could Israel joy, "who had gone a whoring from his God?" Other nations might joy, for they had no imminent judgment to fear.Their sins had been sins of ignorance; none had sinned like Israel. They had not even Jer 2:11 "changed their gods, which were no gods. If" other "people" did not thank God for His gifts, and thanked their idols, they had not been taught otherwise. Israel had been taught. and so his sin was sin against light. Whence God says by Amos, "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities" Amo 3:2. : "It was ever the sin of Israel to wish to joy as other nations. So they said to Samuel, "make us a king to judge us, like all the nations." And when Samuel "told the people the word of God, they have rejected Me that I should not reign over them," they still said, "Nay, but we will have a king over us, that we may be like all the nations" Sa1 8:5, Sa1 8:10, Sa1 8:7, Sa1 8:19-20. This was the joy of the nations, to have another king than God, and with this joy Israel wished to exult, when it asked for Saul as king; when it followed Jeroboam; when it "denied" Christ "before the presence of Pilate, saying, we have no king but Caesar." But the people who received the law, and professed the worship of God, might not exult as other people who had not the knowledge of God, that, like them, it should, after forsaking God, be allowed to enjoy temporal prosperity, like theirs. He says, "rejoice not like the nations," namely, for it is not allowed thee. Why? "for thou hast gone a whoring from thy God." The punishment of the adulteress, who departs by unfaithfulness from her husband, is other than that of the harlot, who had never plighted her faith, nor had ever been bound by the bond of marriage. Thou obtainedst God for thy Husband, and didst forsake Him for another, yea, for many others, in the desert, in Samaria, even in Jerusalem, for the golden calves, for Baal, and the other monstrous gods, and lastly, when, denying Christ, thou didst prefer Barabbas. "Rejoice not" then, with the "joy" of the "nations;" for the curses of the law, written against thee, allow thee not. "Cursed shalt thou be in the city, cursed in the field; cursed thy basket and thy store; cursed shall be the fruit of thy body, and the fruit of thy land; the increase of thy kine and the flocks of thy sheep; cursed thou in thy coming in, and cursed thou in thy going out" Deu 28:16-19. Other nations enjoyed the fruit of their own labors; thou "tookest the labors" of others as a hire, "to observe His laws" Psa 105:45. Thou hast loved a reward - (Literally, "the hire" Hos 2:12; Hos 8:9; Eze 21:31, Eze 34; Mic 1:7 of a harlot) "on every grain-floor." Israel had no heart, except for temporal prosperity. This he loved, wheresoever he found it; and so, "on every grain-floor," whereon the fruits of the earth were gathered for the threshing, he received it from his idols, as the "hire," for which he praised them "for the good tilings which he had received from a better Giver." : "Perverse love! Thou oughtest to "love" God to use His rewards. "Thou" lovedst "the reward," despisedst God. So then thou "wentest whoring from thy God," because thou didst turn away the love, wherewith thou oughtest to love God, to love the hire: and this not sparingly, nor any how, but "on every barnfloor," with avarice so boundless and so deep, that all the barn-floors could not satisfy thee." The first-fruits, and the free-willoffering, they retained, turned them away from the service of God, and offered them to their idols. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:1: Rejoice: Hos 10:5; Isa 17:11, Isa 22:12; Lam 4:21; Eze 21:10; Amo 6:6, Amo 6:7, Amo 6:13, Amo 8:10; Jam 4:16, Jam 5:1as: Eze 16:47, Eze 16:48, Eze 20:32; Amo 3:2 gone: Hos 4:12, Hos 5:4, Hos 5:7 thou hast loved: Hos 2:12; Jer 44:17 upon: or, in, etc Carl Friedrich Keil and Franz Delitzsch9:1Warning against false security. The earthly prosperity of the people and kingdom was no security against destruction. Because Israel had fallen away from its God, it should not enjoy the blessing of its field-produce, but should be carried away to Assyria, where it would be unable to keep any joyful feasts at all. Hos 9:1. "Rejoice not, O Israel, to exult like the nations: for thou hast committed whoredom against thy God: hast loved the wages of whoredom upon all corn-floors. Hos 9:2. The threshing-floor and press will not feed them, and the new wine will deceive it." The rejoicing to which Israel was not to give itself up was, according to Hos 9:2, rejoicing at a plentiful harvest. All nations rejoiced, and still rejoice, at this (cf. Is 9:2), because they regard the blessing of harvest as a sign and pledge of the favour and grace of God, which summon them to gratitude towards the giver. Now, when the heathen nations ascribed their fights to their gods, and in their way thanked them for them, they did this in the ignorance of their heart, without being specially guilty on that account, since they lived in the world without the light of divine revelation. But when Israel rejoiced in a heathenish way at the blessing of its harvest, and attributed this blessing to the Baals (see Hos 2:7), the Lord could not leave this denial of His gracious benefits unpunished. אל־גּיל belongs to תּשׂמח, heightening the idea of joy, as in Job 3:22. כּי זנית does not give the object of the joy ("that thou hast committed whoredom:" Ewald and others), but the reason why Israel was not to rejoice over its harvests, namely, because it had become unfaithful to its God, and had fallen into idolatry. זנה מעל, to commit whoredom out beyond God (by going away from Him). The words, "thou lovest the wages of whoredom upon all corn-floors," are to be understood, according to Hos 2:7, Hos 2:14, as signifying that Israel would not regard the harvest-blessing upon its corn-floors as gifts of the goodness of its God, but as presents from the Baals, for which it had to serve them with still greater zeal. There is no ground for thinking of any peculiar form of idolatry connected with the corn-floors. Because of this the Lord would take away from them the produce of the floor and press, namely, according to Hos 9:3, by banishing the people out of the land. Floor and press will not feed them, i.e., will not nourish or satisfy them. The floor and press are mentioned in the place of their contents, or what they yield, viz., for corn and oil, as in 4Kings 6:27. By the press we must understand the oil-presses (cf. Joel 2:24), because the new wine is afterwards specially mentioned, and corn, new wine, and oil are connected together in Hos 2:10, 24. The suffix בּהּ refers to the people regarded as a community. Geneva 15999:1 Rejoice not, O Israel, for joy, (a) as [other] people: for thou hast gone a whoring from thy God, thou hast loved (b) a reward upon every cornfloor.(a) For even though all other people should escape, yet you will be punished. (b) You have committed idolatry in hope of reward, and to have your barns filled ((Jer 44:17)), as a harlot that had rather live by playing the whore, than to be provided for by her own husband. John Gill9:1 Rejoice not, O Israel, for joy, as other people,.... But rather mourn and lament, since such a load of guilt lay upon them, and they had so highly provoked the Lord to anger by their sins, and punishment would quickly be inflicted on them; and though they might be now in prosperity, through Jeroboam's success against their enemies, who by his victories had enlarged their border; yet they should not rejoice at it, as other people used to do on such occasions, by illumination of houses, making fires in the streets, feasting, and the like, since this prosperity would be but short lived: or if it was on account of the league made by Menahem with the king of Assyria, this would not last long; or on account of a good harvest, they need not so much rejoice as they that rejoice in harvest, since there would quickly be a famine among them: or rather it may respect rejoicing at their idols, and in their idolatrous worship, as other people, which is forbidden; such as instituting plays to the honour of them, making feasts before them, and dancing about them; whatever others might do, who knew not the true God, had not his law before them, nor his prophets sent to them to make known his will; who had been brought up in idolatry, adhered to their gods, and never forsook them; it ill became Israel to do the like. So the words may be rendered, "rejoice not, O Israel", at an idol (q), or idols, "as other people", idolatrous ones; the word signifies "similitude" (r) or "likeness", which an idol is:for thou hast gone a whoring from thy God; playing the harlot with many lovers; committing adultery with stocks and stones; worshipping idols, and so departing from God, the true God, they had professed to be their God, their God in covenant; who stood in the relation of a husband to them, but they proved treacherous to him, and were guilty of spiritual adultery, which is idolatry; and therefore had no cause to rejoice as other nations that never left their gods, but to take shame to themselves, and mourn over their sad departure; see Hos 1:3; thou hast loved a reward upon every corn floor; alluding to the hire of a harlot, prostituting herself for it on a corn floor, or any where else, and that for a measure of corn, or for bread: it may point either at their giving the times of their corn floors to their idols, instead of giving them to the Lord; or to their ascribing their plenty of corn, and all good things to their worship of them, which they called their rewards, or hires their lovers gave them, Hos 2:5; or to their erecting of altars on their corn floors; as David erected one to the true God on the threshing floor of Araunah, 2Kings 24:24; and which they might do, either by way of thanksgiving for a good harvest, which they imputed to them; or in order to obtain one, but in vain, as follows. The Targum is, "for you have erred from the worship of your God; you have loved to serve idols on all, corn floors.'' (q) "super similitudine, seu idolo" Schmidt. (r) signifies a likeness of age, stature, and complexion, in Dan. i. 10. an idol is the similitude or likeness of anything in heaven or is earth, Exod. xx. 4. John Wesley9:1 As other people - With feastings, triumphs, and sacrifices of thanksgiving. A reward - Such as is given by adulterers to lewd women; thou hast loved to see thy floor full, and hast said thy idols gave thee this plenty.Robert Jamieson, A. R. Fausset and David Brown9:1 WARNING AGAINST ISRAEL'S JOY AT PARTIAL RELIEF FROM THEIR TROUBLES: THEIR CROPS SHALL FAIL, AND THE PEOPLE LEAVE THE LORD'S LAND FOR EGYPT AND ASSYRIA, WHERE THEY CANNOT, IF SO INCLINED, SERVE GOD ACCORDING TO THE ANCIENT RITUAL: FOLLY OF THEIR FALSE PROPHETS. (Hos. 9:1-17)Rejoice not . . . for joy--literally, "to exultation." Thy exultation at the league with Pul, by which peace seems secured, is out of place: since thy idolatry will bring ruin on thee. as other people--the Assyrians for instance, who, unlike thee, are in the height of prosperity. loved a reward upon every corn floor--Thou hast desired, in reward for thy homage to idols, abundance of corn on every threshing-floor (Hos 2:12). |
|
9:29:2: Կա՛լք եւ հնծանք զնոսա ո՛չ ծանեան, եւ գինի ստեա՛ց նոցա։ Կալք եւ հնծանք զնոսա ոչ [82]ծանեան, եւ [83]գինի ստեաց նոցա:2 Կալերն ու հնձանները չճանաչեցին նրանց,եւ գինին խաբեց նրանց: 2 Կալն ու հնձանը զանոնք պիտի չկերակրեն Եւ քաղցուն հոն պիտի աւրուի*։ 9:2: Կա՛լք եւ հնծանք զնոսա ո՛չ ծանեան, եւ գինի ստեա՛ց նոցա։ 2 Կալերն ու հնձանները չճանաչեցին նրանց,եւ գինին խաբեց նրանց: 2 Կալն ու հնձանը զանոնք պիտի չկերակրեն Եւ քաղցուն հոն պիտի աւրուի*։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:29:2 Гумно и точило не будут питать их, и {надежда} на виноградный сок обманет их. The floor and the winepress shall not feed them, and the new wine shall fail in her:9:2 ἅλων αλων threshing floor καὶ και and; even ληνὸς ληνος trough; vat οὐκ ου not ἔγνω γινωσκω know αὐτούς αυτος he; him καὶ και and; even ὁ ο the οἶνος οινος wine ἐψεύσατο ψευδω he; him 9:2 גֹּ֥רֶן gˌōren גֹּרֶן threshing-floor וָ wā וְ and יֶ֖קֶב yˌeqev יֶקֶב pit לֹ֣א lˈō לֹא not יִרְעֵ֑ם yirʕˈēm רעה pasture וְ wᵊ וְ and תִירֹ֖ושׁ ṯîrˌôš תִּירֹושׁ wine יְכַ֥חֶשׁ yᵊḵˌaḥeš כחשׁ grow lean בָּֽהּ׃ bˈāh בְּ in 9:2. area et torcular non pascet eos et vinum mentietur eisThe floor and the winepress shall not feed them, and the wine shall deceive them. 2. The threshing-floor and the winepress shall not feed them, and the new wine shall fail her. 9:2. The threshing floor and the oil press will not feed them, and the wine will deceive them. 9:2 Гумно и точило не будут питать их, и {надежда} на виноградный сок обманет их. 9:2 ἅλων αλων threshing floor καὶ και and; even ληνὸς ληνος trough; vat οὐκ ου not ἔγνω γινωσκω know αὐτούς αυτος he; him καὶ και and; even ὁ ο the οἶνος οινος wine ἐψεύσατο ψευδω he; him 9:2 גֹּ֥רֶן gˌōren גֹּרֶן threshing-floor וָ wā וְ and יֶ֖קֶב yˌeqev יֶקֶב pit לֹ֣א lˈō לֹא not יִרְעֵ֑ם yirʕˈēm רעה pasture וְ wᵊ וְ and תִירֹ֖ושׁ ṯîrˌôš תִּירֹושׁ wine יְכַ֥חֶשׁ yᵊḵˌaḥeš כחשׁ grow lean בָּֽהּ׃ bˈāh בְּ in 9:2. area et torcular non pascet eos et vinum mentietur eis The floor and the winepress shall not feed them, and the wine shall deceive them. 9:2. The threshing floor and the oil press will not feed them, and the wine will deceive them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18349:2: The floor and winepress shall not feed them - God turneth away wholly from the adulterous people, and telleth others, how justly they shall be dealt with first for this. "Because she loved My reward, and despised Myself, the reward itself shall be taken away from her." When the blessings of God have been abused to sin, He, in mercy and judgment, takes them away. He cut them off, in order to show that He alone, who now withheld them, had before given them. When they thought themselves most secure, when the grain was stored on the floor, and the grapes were in the press, then God would deprive them of them.And the new wine shall fail in her, or shall fail her - Literally, "shall lie to her." It may be, he would say, that as Israel had lied to his God, and had "spoken lies against Him" Hos 7:13, so, in requital, the fruits of the earth should disappoint her, and holding out hopes which never came to pass, should, as it were, lie to her, and in the bitterness of her disappointment, represent to her her own failure to her God. The prophet teaches through the workings of nature, and gives, as it were, a tongue to them . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:2: floor: Hos 2:9, Hos 2:12; Isa 24:7-12; Joe 1:3-7, Joe 1:9-13; Amo 4:6-9, Amo 4:5-11; Mic 6:13-16; Hag 1:9, Hag 2:16winepress: or, winefat Geneva 15999:2 (c) The floor and the winepress shall not feed them, and the new wine shall fail in her.(c) These outward things that you seek will be taken from you. John Gill9:2 The floor and the winepress shall not feed them,.... Though their expectations from their worship of idols were large, they should find themselves mistaken; for there would not be a sufficiency of corn on the floor, nor of wine in the press, to supply them with what was necessary for their sustenance; either through a blight upon their fields and vineyards, or through the invasion of an enemy, treading them down, and spoiling and foraging them: or else supposing a sufficient quantity of corn and wine got in; yet those blessings should be either turned into curses, or carried off by the enemy, that they should do then, no good; or if they enjoyed them, yet they should receive no nourishment from them; but should become lean, and look like starved and famishing creatures in the midst of plenty; by all which it would appear that their idols could neither give them a sufficiency of provisions, nor make those nourishing to them they had:and the new wine shall fail in her; in the congregation or land of Israel: or, "shall lie to her" (s); shall not answer their expectations, but disappoint and deceive them; whereas they expected great plenty from the promising prospect of the vines, these by one means or another should be destroyed, so that they would yield but little, and balk them; see Hab 3:17. (s) "mentietur in ea", Pagninus, Montanus, Zanchius; "mentietur isti", Junius & Tremellius, Piscator, Liveleus, Schmidt. John Wesley9:2 The floor - The corn which is gathered into the floor. The wine - press - The wine that is prest out in it. Shall not feed - Shall not nourish and strengthen the idolaters. Shall fail - Samaria and all Israel expect a full vintage, but they expect it from their idols, and therefore shall be disappointed.Robert Jamieson, A. R. Fausset and David Brown9:2 (Hos 2:9, Hos 2:12).fail--disappoint her expectation. |
|
9:39:3: Ո՛չ բնակեցին յերկրի Տեառն. բնակեսցէ Եփրեմ յԵգիպտոս. եւ ՚ի մէջ Ասորեստանեայց պի՛ղծս կերիցեն[10418]։ [10418] Ոմանք. Ո՛չ բնակեսցեն յերկրի Տեառն։ Ոչ բնակեսցեն յերկրի Տեառն. [84]բնակեսցէ Եփրեմ յԵգիպտոս, եւ ի մէջ Ասորեստանեայց պիղծս կերիցեն:3 Նրանք չեն բնակուի Տիրոջ երկրում. Եփրեմը կը բնակուի Եգիպտոսում,եւ նրանք ասորեստանցիների մէջ պիղծ բաներ պիտի ուտեն: 3 Անոնք Տէրոջը երկրին մէջ պիտի չբնակին, Հապա Եփրեմը Եգիպտոս պիտի դառնայ։Ասորեստանի մէջ պիղծ բաներ պիտի ուտեն։ 9:3: Ո՛չ բնակեցին յերկրի Տեառն. բնակեսցէ Եփրեմ յԵգիպտոս. եւ ՚ի մէջ Ասորեստանեայց պի՛ղծս կերիցեն[10418]։ [10418] Ոմանք. Ո՛չ բնակեսցեն յերկրի Տեառն։ 3 Նրանք չեն բնակուի Տիրոջ երկրում. Եփրեմը կը բնակուի Եգիպտոսում,եւ նրանք ասորեստանցիների մէջ պիղծ բաներ պիտի ուտեն: 3 Անոնք Տէրոջը երկրին մէջ պիտի չբնակին, Հապա Եփրեմը Եգիպտոս պիտի դառնայ։Ասորեստանի մէջ պիղծ բաներ պիտի ուտեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:39:3 Не будут они жить на земле Господней: Ефрем возвратится в Египет, и в Ассирии будут есть нечистое. They shall not dwell in the LORD' S land; but Ephraim shall return to Egypt, and they shall eat unclean [things] in Assyria:9:3 οὐ ου not κατῴκησαν κατοικεω settle ἐν εν in τῇ ο the γῇ γη earth; land τοῦ ο the κυρίου κυριος lord; master κατῴκησεν κατοικεω settle Εφραιμ εφραιμ Ephraim; Efrem εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐν εν in Ἀσσυρίοις ασσυριος unclean φάγονται φαγω swallow; eat 9:3 לֹ֥א lˌō לֹא not יֵשְׁב֖וּ yēšᵊvˌû ישׁב sit בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שָׁ֤ב šˈāv שׁוב return אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and בְ vᵊ בְּ in אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur טָמֵ֥א ṭāmˌē טָמֵא unclean יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat 9:3. non habitabunt in terra Domini reversus est Ephraim Aegyptum et in Assyriis pollutum comeditThey shall not dwell in the Lord's land: Ephraim is returned to Egypt, and hath eaten unclean things among the Assyrians. 3. They shall not dwell in the LORD’S land; but Ephraim shall return to Egypt, and they shall eat unclean food in Assyria. 9:3. They will not dwell in the land of the Lord. Ephraim has been returned to Egypt, and he has eaten polluted things among the Assyrians. 9:3 Не будут они жить на земле Господней: Ефрем возвратится в Египет, и в Ассирии будут есть нечистое. 9:3 οὐ ου not κατῴκησαν κατοικεω settle ἐν εν in τῇ ο the γῇ γη earth; land τοῦ ο the κυρίου κυριος lord; master κατῴκησεν κατοικεω settle Εφραιμ εφραιμ Ephraim; Efrem εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐν εν in Ἀσσυρίοις ασσυριος unclean φάγονται φαγω swallow; eat 9:3 לֹ֥א lˌō לֹא not יֵשְׁב֖וּ yēšᵊvˌû ישׁב sit בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שָׁ֤ב šˈāv שׁוב return אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and בְ vᵊ בְּ in אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur טָמֵ֥א ṭāmˌē טָמֵא unclean יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat 9:3. non habitabunt in terra Domini reversus est Ephraim Aegyptum et in Assyriis pollutum comedit They shall not dwell in the Lord's land: Ephraim is returned to Egypt, and hath eaten unclean things among the Assyrians. 3. They shall not dwell in the LORD’S land; but Ephraim shall return to Egypt, and they shall eat unclean food in Assyria. 9:3. They will not dwell in the land of the Lord. Ephraim has been returned to Egypt, and he has eaten polluted things among the Assyrians. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143. Ефрем возвратится в Египет, пророк ожидает наказания народа израильского через ассириян (V:13; X:6; XI:5), а в XI:5: прямо говорит: "не возвратится он (Израиль) в Египет, но Ассур - он будет царем его". Поэтому выражение ст. 9-го Ефрем возвратится в Египет, как и в VIII:13: имеет смысл общего указать на предстоящее пленение. В Ассирии будут есть нечистое - как вследствие недостатка пищи, так и вследствие невозможности, за прекращением жертвенного культа, исполнить установления Моисея о пище. - LXX евр. lo jeschvu читали как форму perfect, jaschvu и перевели оu katwkhsan; отсюда в слав. "не вселишися" (вместо рус. не будут жить). Вместо выражения Ефрем возвратится в Египет в слав. "вселися Ефрем во Египте", так как LXX форму veschav (от schuv возвращаться) производили от jaschav жить.Adam Clarke: Commentary on the Bible - 18319:3: But Ephraim shall return to Egypt - See on Hos 8:12 (note).Albert Barnes: Notes on the Bible - 18349:3: They shall not dwell in the Lord's land. The earth is the Lord's and the fulness thereof - Yet He had chosen the land of Canaan, there to place His people; there, above others, to work His miracles; there to Rev_eal Himself; there to send His Son to take our flesh. He had put Israel in possession of it, to hold it under Him on condition of obedience. Contrariwise, God had denounced to them again and again; "if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, ye shall not prolong your days upon the land, whither thou passest over Jordan to possess it" Deu 30:17-18. The fifth commandment, "the first commandment with promise" Eph 5:2, still implies the same condition, "that thy days may be logit in the land which the Lord thy God giveth thee." God makes the express reserve that the land is His. "The land shall not be sold foRev_er, for the land is Mine, for ye are strangers and sojourners with Me." Lev 25:23. It was then an aggravation of their sin, that they had sinned in God's land. It was to sin in His special presence. To offer its first-fruits to idols, was to disown God as its Lord, and to own His adversary. In removing them, then, from His land, God removed them from occasions of sin.But Ephraim shall return to Egypt - He had broken the covenant, whereon God had promised, that they should not return there (see above the note at Hos 8:13). They had recourse to Egypt against the will of God. Against their own will, they should be sent back there, in banishment and distress, as of old, and in separation from their God. And they shall eat unclean things in Assyria - So in Ezekiel, "The children of Israel shall eat their defiled bread among the Gentiles, whither I will drive them" Eze 4:13. "Not to eat things common or unclean" was one of the marks which God had given them. whereby he distinguished them as His people. While God owned them as His people, He would protect them against such necessity. The histories of Daniel, of Eleazar and the Maccabees (Dan 1:8; 2 Macc. 6; 7), show how sorely pious Jews felt the compulsion to eat things unclean. Yet this doubtless Israel had done in his own land, if not in other ways, at least in eating things offered to idols. Now then, through necessity or they were to be forced, for their sustenance to eat tilings unclean, such as were, to them, all things killed with the blood in them, i. e., as almost all things are killed now. They who had willfully transgressed God's law, should now be forced to live in the habitual breach of that law, in a matter which placed them on a level with the pagan. People, who have no scruple about breaking God's moral law, feel keenly the removal of any distinction, which places them above others. They had been as pagan; they should be in the condition of pagan. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:3: shall not: Lev 18:28, Lev 20:22; Deu 4:26, Deu 28:63; Jos 23:15; Kg1 9:7; Mic 2:10the Lord's: Lev 25:23; Jer 2:7, Jer 16:18 but: Hos 9:6, Hos 8:13, Hos 11:5; Deu 28:68; Isa 11:15, Isa 11:16, "Not into Egypt itself, but into another bondage as bad as that, " and, Eze 4:13; Dan 1:8; Act 10:14 in Assyria: Hos 11:11; Kg2 17:6 Carl Friedrich Keil and Franz Delitzsch9:3"They will not remain in the land of Jehovah: Ephraim returns to Egypt, and they will eat unclean things in the land of Asshur. Hos 9:4. They will not pour out wine to Jehovah, and their slain-offerings will not please Him: like bread of mourning are they to Him; all who eat it become unclean: for their bread is for themselves, it does not come into the house of Jehovah." Because they have fallen away from Jehovah, He will drive them out of His land. The driving away is described as a return to Egypt, as in Hos 8:13; but Asshur is mentioned immediately afterwards as the actual land of banishment. That this threat is not to be understood as implying that they will be carried away to Egypt as well as to Assyria, but that Egypt is referred to here and in Hos 9:6, just as in Hos 8:13, simply as a type of the land of captivity, so that Assyria is represented as a new Egypt, may be clearly seen from the words themselves, in which eating unclean bread in Assyria is mentioned as the direct consequence of their return to Egypt; whereas neither here nor in Hos 9:6 is their being carried away to Assyria mentioned at all; but, on the contrary, in Hos 9:6, Egypt only is introduced as the place where they are to find their grave. This is still more evident from the fact that Hosea throughout speaks of Asshur alone, as the rod of the wrath of God for His rebellious people. The king of Asshur is king Jareb (striver), to whom Ephraim goes for help, and by whom it will be put to shame (Hos 5:13; Hos 10:6); and it is from the Assyrian king Salman that devastation and destruction proceed (Hos 10:14). And, lastly, it is expressly stated in Hos 11:5, that Israel will not return to Egypt, but to Asshur, who will be its king. By the allusion to Egypt, therefore, the carrying away to Assyria is simply represented as a state of bondage and oppression, resembling the sojourn of Israel in Egypt in the olden time, or else the threat contained in Deut 28:68 is simply transferred to Ephraim. They will eat unclean things in Assyria, not only inasmuch as when, under the oppression of their heathen rulers, they will not be able to observe the laws of food laid down in the law, or will be obliged to eat unclean things from simple want and misery; but also inasmuch as all food, which was not sanctified to the Lord by the presentation of the first-fruits, was unclean food to Israel (Hengstenberg). In Assyria these offerings would cease with the whole of the sacrificial ritual; and the food which was clean in itself would thereby become unclean outside the land of Jehovah (cf. Ezek 4:13). This explanation of טמא is required by Hos 9:4, in which a further reason is assigned for the threat. For what we have there is not a description of the present attitude of Israel towards Jehovah, but a picture of the miserable condition of the people in exile. The verbs are pure futures. In Assyria they will neither be able to offer wine to the Lord as a drink-offering, nor such slain-offerings as we well-pleasing to Him. For Israel could only offer sacrifices to its God at the place where He made known His name by revelation, and therefore not in exile, where He had withdrawn His gracious presence from it. The drink-offerings are mentioned, as pars pro toto, in the place of all the meat-offerings and drink-offerings, i.e., of the bloodless gifts, which were connected with the zebhâchı̄m, or burnt-offerings and thank-offerings (shelâmı̄m, Num 15:2-15, Num 15:28-29), and could never be omitted when the first-fruits were offered (Lev 23:13, Lev 23:18). "Their sacrifices:" zibhchēhem belongs to יערבוּ־לו (shall be pleasing to Him), notwithstanding the previous segholta, because otherwise the subject to יערבו would be wanting, and there is evidently quite as little ground for supplying נס'כיהם from the preceding clause, as Hitzig proposes, as for assuming that ערב here means to mix. Again, we must not infer from the words, "their slain-offerings will not please Him," that the Israelites offered sacrifices when in exile. The meaning is simply that the sacrifices, which they might wish to offer to Jehovah there, would not be well-pleasing to Him. We must not repeat זבחיהם as the subject to the next clause להם ... כּלחם, in the sense of "their sacrifices will be to them like mourners' bread," which would give no suitable meaning; for though the sacrifices are called bread of God, they are never called the bread of men. The subject may be supplied very readily from kelechem (like bread) thus: their bread, or food, would be to them like mourners' bread; and the correctness of this is proved by the explanatory clause, "for their bread," etc. Lechem 'ōnı̄m, bread of affliction, i.e., of those who mourn for the dead (cf. Deut 26:14), in other words, the bread eaten at funeral meals. This was regarded as unclean, because the corpse defiled the house, and all who came in contact with it, for seven days (Num 19:14). Their bread would resemble bread of this kind, because it had not been sanctified by the offering of the first-fruits. "For their bread will not come into the house of Jehovah," viz., to be sanctified, "for their souls," i.e., to serve for the preservation of their life. John Gill9:3 They shall not dwell in the Lord's land,.... The land of Israel, or Canaan; which, though all the earth is the Lord's, was peculiarly his; which he had chosen for himself, and for this people; where he had his temple, and caused his Shechinah or divine Majesty to dwell in a very special manner, and where his worship and service were performed. So the Targum calls it the land of the Shechinah or majesty of the Lord. Sometimes it is called Immanuel's land, where the Messiah Immanuel, God with us, was to be born, and dwell, and where he did. Kimchi wrongly interprets this of Jerusalem only; and others of Judea; but it designs the whole land of promise, which God save by promise to the fathers of this people, and put them in the possession of, the tenure of which they held by their obedience; but they not living according to will, and in obedience to his laws, who was Lord of the land, sole Proprietor and Governor of it, he turned them out of it, and would not suffer them to continue any longer in it; and which was a great punishment indeed, to be driven out of such a land, a land flowing with milk and honey, and where they had been favoured with privileges and blessings of every kind;but Ephraim shall return to Egypt; or the ten tribes; that is, some of them, who should flee thither for refuge and sustenance; when the Assyrian should invade their land, and besiege Samaria, they should go thither again, where their ancestors had formerly been in a state of bondage: this is prophesied of them, Deut 28:68; and they shall eat unclean things in Assyria; that is, Ephraim or the ten tribes, the far greater part of there, should be taken captive, and carried into Assyria, and there eat food which by their law was unclean, as things sacrificed to idols, swine's flesh, and many others; or food that was not fit for men to eat, which nature abhorred; such bread as Ezekiel was bid to make and eat, Ezek 4:9. This may be understood even of them that went to Egypt for help against the Assyrians, or for shelter from them, or for food to eat in the time of famine; who should be brought back again, and carried into Assyria, and there live a miserable and an uncomfortable life; who had been used to enjoy corn and wine, and plenty of all good things, to which these unclean things may be opposed. John Wesley9:3 Ephraim - Many of Ephraim shall fly into Egypt. And they - The residue shall be carried captive into Assyria.Robert Jamieson, A. R. Fausset and David Brown9:3 return to Egypt--(See on Hos 8:13). As in Hos 11:5 it is said, "He shall not return into . . . Egypt." FAIRBAIRN thinks it is not the exact country that is meant, but the bondage state with which, from past experience, Egypt was identified in their minds. Assyria was to be a second Egypt to them. Deut 28:68, though threatening a return to Egypt, speaks (Deut 28:36) of their being brought to a nation which neither they nor their fathers had known, showing that it is not the literal Egypt, but a second Egypt-like bondage that is threatened.eat unclean things in Assyria--reduced by necessity to eat meats pronounced unclean by the Mosaic law (Ezek 4:13). See 4Kings 17:6. |
|
9:49:4: Ո՛չ նուիրեցին Տեառն գինի, եւ ո՛չ քաղցրացուցին նմա. զոհք նոցա իբրեւ զհա՛ց սգոյ եղիցի նոցա. ամենեքեան որ ուտիցեն ՚ի նմանէ պղծեսցին. զի հա՛ցն իւրեանց անձանց իւրեանց լիցի, եւ մի՛ մտցէ ՚ի տուն Տեառն[10419]։ [10419] Ոմանք. Որ ուտիցեն ՚ի նոցանէ պղ՛՛։ Ոչ նուիրեցին Տեառն գինի, եւ ոչ քաղցրացուցին նմա. զոհք նոցա իբրեւ զհաց սգոյ եղիցի նոցա, ամենեքեան որ ուտիցեն ի նմանէ` պղծեսցին. զի հացն իւրեանց անձանց իւրեանց լիցի, եւ մի՛ մտցէ ի տուն Տեառն:4 Տիրոջը գինի չնուիրեցինեւ նրա սիրտը չքաղցրացրին իրենց վրայ,նրանց զոհերը սգոյ հոգեճաշ կը դառնան նրանց,բոլոր նրանք, ովքեր կ’ուտեն նրանից, կը պղծուեն,քանի որ իրենց հացը միայն իրենց կը մնայ եւ չի մտնի Տիրոջ Տան մէջ: 4 Տէրոջը գինիի նուէր պիտի չմատուցանեն Եւ անոր ընդունելի պիտի չըլլան. Անոնց զոհերը սգաւորներու հացին պէս պիտի ըլլան իրենց, Զանիկա ուտողները պիտի պղծուին. Քանզի անոնց հացը իրենց անձերուն համար է, բայց Տէրոջը տունը պիտի չմտնէ։ 9:4: Ո՛չ նուիրեցին Տեառն գինի, եւ ո՛չ քաղցրացուցին նմա. զոհք նոցա իբրեւ զհա՛ց սգոյ եղիցի նոցա. ամենեքեան որ ուտիցեն ՚ի նմանէ պղծեսցին. զի հա՛ցն իւրեանց անձանց իւրեանց լիցի, եւ մի՛ մտցէ ՚ի տուն Տեառն[10419]։ [10419] Ոմանք. Որ ուտիցեն ՚ի նոցանէ պղ՛՛։ 4 Տիրոջը գինի չնուիրեցինեւ նրա սիրտը չքաղցրացրին իրենց վրայ,նրանց զոհերը սգոյ հոգեճաշ կը դառնան նրանց,բոլոր նրանք, ովքեր կ’ուտեն նրանից, կը պղծուեն,քանի որ իրենց հացը միայն իրենց կը մնայ եւ չի մտնի Տիրոջ Տան մէջ: 4 Տէրոջը գինիի նուէր պիտի չմատուցանեն Եւ անոր ընդունելի պիտի չըլլան. Անոնց զոհերը սգաւորներու հացին պէս պիտի ըլլան իրենց, Զանիկա ուտողները պիտի պղծուին. Քանզի անոնց հացը իրենց անձերուն համար է, բայց Տէրոջը տունը պիտի չմտնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:49:4 Не будут возливать Господу вина, и неугодны Ему будут жертвы их; они будут для них, как хлеб похоронный: все, которые будут есть его, осквернятся, ибо хлеб их для души их, а в дом Господень он не войдет. They shall not offer wine [offerings] to the LORD, neither shall they be pleasing unto him: their sacrifices [shall be] unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the LORD:9:4 οὐκ ου not ἔσπεισαν σπενδω make a libation / drink-offering; pour out τῷ ο the κυρίῳ κυριος lord; master οἶνον οινος wine καὶ και and; even οὐχ ου not ἥδυναν ηδυνω he; him αἱ ο the θυσίαι θυσια immolation; sacrifice αὐτῶν αυτος he; him ὡς ως.1 as; how ἄρτος αρτος bread; loaves πένθους πενθος sadness αὐτοῖς αυτος he; him πάντες πας all; every οἱ ο the ἔσθοντες εσθιω eat; consume αὐτὰ αυτος he; him μιανθήσονται μιαινω taint; defile διότι διοτι because; that οἱ ο the ἄρτοι αρτος bread; loaves αὐτῶν αυτος he; him ταῖς ο the ψυχαῖς ψυχη soul αὐτῶν αυτος he; him οὐκ ου not εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master 9:4 לֹא־ lō- לֹא not יִסְּכ֨וּ yissᵊḵˌû נסך pour לַ la לְ to יהוָ֥ה׀ [yhwˌāh] יְהוָה YHWH יַיִן֮ yayin יַיִן wine וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֶֽעֶרְבוּ־ yˈeʕerᵊvû- ערב be pleasing לֹו֒ lˌô לְ to זִבְחֵיהֶ֗ם zivḥêhˈem זֶבַח sacrifice כְּ kᵊ כְּ as לֶ֤חֶם lˈeḥem לֶחֶם bread אֹונִים֙ ʔônîm אֹנֶה time of mourning לָהֶ֔ם lāhˈem לְ to כָּל־ kol- כֹּל whole אֹכְלָ֖יו ʔōḵᵊlˌāʸw אכל eat יִטַמָּ֑אוּ yiṭammˈāʔû טמא be unclean כִּֽי־ kˈî- כִּי that לַחְמָ֣ם laḥmˈām לֶחֶם bread לְ lᵊ לְ to נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul לֹ֥א lˌō לֹא not יָבֹ֖וא yāvˌô בוא come בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 9:4. non libabunt Domino vinum et non placebunt ei sacrificia eorum quasi panis lugentium omnes qui comedunt eum contaminabuntur quia panis eorum animae ipsorum non intrabit in domum DominiThey shall not offer wine to the Lord, neither shall they please him: their sacrifices shall be like the bread of mourners: all that shall eat it shall be defiled: for their bread is life for their soul, it shall not enter into the house of the Lord. 4. They shall not pour out wine to the LORD, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread shall be for their appetite; it shall not come into the house of the LORD. 9:4. They will not offer a libation of wine to the Lord, and they will not please him. Their sacrifices will be like the bread of mourners. All those who eat it will be defiled. For their bread is of their soul; it will not enter into the house of the Lord. 9:4 Не будут возливать Господу вина, и неугодны Ему будут жертвы их; они будут для них, как хлеб похоронный: все, которые будут есть его, осквернятся, ибо хлеб их для души их, а в дом Господень он не войдет. 9:4 οὐκ ου not ἔσπεισαν σπενδω make a libation / drink-offering; pour out τῷ ο the κυρίῳ κυριος lord; master οἶνον οινος wine καὶ και and; even οὐχ ου not ἥδυναν ηδυνω he; him αἱ ο the θυσίαι θυσια immolation; sacrifice αὐτῶν αυτος he; him ὡς ως.1 as; how ἄρτος αρτος bread; loaves πένθους πενθος sadness αὐτοῖς αυτος he; him πάντες πας all; every οἱ ο the ἔσθοντες εσθιω eat; consume αὐτὰ αυτος he; him μιανθήσονται μιαινω taint; defile διότι διοτι because; that οἱ ο the ἄρτοι αρτος bread; loaves αὐτῶν αυτος he; him ταῖς ο the ψυχαῖς ψυχη soul αὐτῶν αυτος he; him οὐκ ου not εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master 9:4 לֹא־ lō- לֹא not יִסְּכ֨וּ yissᵊḵˌû נסך pour לַ la לְ to יהוָ֥ה׀ [yhwˌāh] יְהוָה YHWH יַיִן֮ yayin יַיִן wine וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֶֽעֶרְבוּ־ yˈeʕerᵊvû- ערב be pleasing לֹו֒ lˌô לְ to זִבְחֵיהֶ֗ם zivḥêhˈem זֶבַח sacrifice כְּ kᵊ כְּ as לֶ֤חֶם lˈeḥem לֶחֶם bread אֹונִים֙ ʔônîm אֹנֶה time of mourning לָהֶ֔ם lāhˈem לְ to כָּל־ kol- כֹּל whole אֹכְלָ֖יו ʔōḵᵊlˌāʸw אכל eat יִטַמָּ֑אוּ yiṭammˈāʔû טמא be unclean כִּֽי־ kˈî- כִּי that לַחְמָ֣ם laḥmˈām לֶחֶם bread לְ lᵊ לְ to נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul לֹ֥א lˌō לֹא not יָבֹ֖וא yāvˌô בוא come בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 9:4. non libabunt Domino vinum et non placebunt ei sacrificia eorum quasi panis lugentium omnes qui comedunt eum contaminabuntur quia panis eorum animae ipsorum non intrabit in domum Domini They shall not offer wine to the Lord, neither shall they please him: their sacrifices shall be like the bread of mourners: all that shall eat it shall be defiled: for their bread is life for their soul, it shall not enter into the house of the Lord. 4. They shall not pour out wine to the LORD, neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread shall be for their appetite; it shall not come into the house of the LORD. 9:4. They will not offer a libation of wine to the Lord, and they will not please him. Their sacrifices will be like the bread of mourners. All those who eat it will be defiled. For their bread is of their soul; it will not enter into the house of the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-5. Пророк говорит о тяжестях плена, когда прекратятся законные жертвы. Они будут для них, как хлеб похоронный: с евр. kelechem onim lahem, "как хлеб похоронный для них". Хлеб похоронный (слав. хлеб жалости) - хлеб нечистый, оскверненный присутствием в доме умершего (ср. Лев XXI:1; XXII:4; Чис XIХ, 14; Втор XXVI:14). Русск. переводчики поняли это сравнение в отношении к жертвам и потому добавили: они будут (т. е. жертвы). Но из дальнейших слов стиха следует заключать, что пророк говорит об обычном хлебе, а не о жертвах, и потому вместе с многими комментаторами выражению можно придать вид; "как хлеб похоронный - будет для них хлеб их". Пророк хочет выразить мысль, что в плену Израиль будет оскверняться даже и хлебом, потому что за прекращением всех жертв этот хлеб не будет освящаться через принесение его Господу; он будет только хлебом для души их (= для них), а в дом Господень он не войдет.Adam Clarke: Commentary on the Bible - 18319:4: As the bread of mourners - By the law, a dead body, and every thing that related to it, the house where it lay, and the persons who touched it, were all polluted and unclean, and whatever they touched was considered as defiled. See Deu 26:14; Num 19:11, Num 19:13, Num 19:14.For their bread for their soul - The bread for the common support of life shall not be sanctified to them by having the first-fruits presented at the temple. Albert Barnes: Notes on the Bible - 18349:4: They shall not offer wine-offerings to the Lord - The "wine" or "drink-offering" was annexed to all their burnt-offerings, and so to all their public sacrifices. The burnt-offering (and with it the meal and the wine-offering,) was "the" daily morning and evening sacrifice Exo 29:38-41; Num 28:3-8, and the sacrifice of the Sabbath Num 28:9. It was offered, together with the sin-offering, on the first of the month, the Passover, the feast of the first-fruits, of trumpets, of tabernacles, and the Day of Atonement, besides the special sacrifices of that day Num 28:11, Num 28:15-16, Num 28:19, Num 28:22, Num 28:26, Num 28:7, Num 28:30; Num 29:11, Num 29:1-2, Num 29:5, Num 29:7-8, Num 12-38. It entered also into private life Lev. 1; Num 15:3, Num 15:10. The drink-offering accompanied also the peace-offering Num 15:8, Num 15:10. As the burnt-offering, on which the offerer laid his hand Lev 1:4, and which was wholly consumed by the sacred fire which at first fell from heaven, expressed the entire self-devotion of the offerer, that he owed himself wholly to his God; and as the peace-offering was the expression of thankfulness, which was at peace with God; so the outpouring of the wine betokened the joy, which accompanies that entire self oblation, that thankfulness in self-oblation of a soul accepted by God. In denying, then, that Israel should "offer wine-offerings," the prophet says, that all the joy of their service of God, nay all their public service should cease. As he had before said, that they should be "for many days without sacrifice" Lev 3:4, so now, he says, in fact, that they should live without the prescribed means of pleading to God the atonement to come. Whence he adds,Neither shall they be pleasing to the Lord - For they should no longer have the means prescribed for reconciliation with God. Such is the state of Israel now. God appointed one way of reconciliation with Himself, the Sacrifice of Christ. Sacrifice pictured this, and pleaded it to Him, from the fall until Christ Himself "appeared, once in the end of the world, to put away sin by the sacrifice of Himself" Heb 9:26. Soon after, when time had been given to the Jews to learn to acknowledge Him, all bloody sacrifices ceased. Since then the Jews have lived without that means of reconciliation, which God appointed. It availed, not in itself, but as being appointed lay God to foreshadow and plead that one sacrifice. So He who, by our poverty and void, awakens in us the longing for Himself, would through the anomalous condition, to which He has, by the orderings of His divine providence, brought His former people, call forth in them that sense of need, which would bring them to Christ. In their half-obedience, they remain under the ceremonial law which He gave them, although He called them, and still calls them, to exchange the shadow for the substance in Christ. But in that they cannot fulfill the requirements of the law, even in its outward form, the law, which they acknowledge, bears witness to them, that they are not living according to the mind of God. Their sacrifices shall be unto them as the bread of mourners - He had said that they should not sacrifice to God, when no longer in the Lord's land. He adds that, if they should attempt it, their sacrifices, so far from being a means of acceptance, should be defiled, and a source of defilement to them. "All" which was "in" the same "tent" or house with a dead body, was "unclean for seven days" Num 19:14. The bread, which they ate then, was defiled. If "one unclean by a dead body touched bread or pottage or any meat, it was unclean" Hag 2:12-13. In offering the tithes, a man was commanded to declare, "I have not eaten of it in my mourning" Deu 26:15. So would God impress on the soul the awfulness of death, and man's sinfulness, of which death is the punishment. He does not say, that they would offer sacrifices, but that their sacrifices, if offered as God did not command, would defile, not atone. It is in truman nature, to neglect to serve God, when He wills it, and then to attempt to serve Him when he forbids it. Thus Israel, affrighted by the report of the spies Num. 14, would not go up to the promised land, when God commanded it. When God had sentenced them, not to go up, but to die in the wilderness, "then" they attempted it. Sacrifice, according to God's law, could only be offered in the promised land. In their captivity, then, it would be a fresh sin. For their bread for their soul - Or "is for their soul," i. e., "for themselves;" it is for whatever use they can make of it for this life's needs, to support life. Nothing of it would be admitted "into the house of the Lord," as offered to Him or accepted by Him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:4: shall not: Hos 3:4; Joe 1:13, Joe 2:14neither: Hos 8:13; Isa 1:11-15, Isa 57:6, Isa 66:3; Jer 6:20; Amo 4:4, Amo 4:5, Amo 5:22; Mal 1:9, Mal 1:10 as: Num 19:11; Deu 26:14; Neh 8:9-12; Eze 24:17, Eze 24:22; Mal 2:13 their bread: Exo 40:23; Lev 17:11, Lev 21:6, Lev 21:8, Lev 21:17, Lev 21:21; Num 4:7, Num 28:2; Amo 8:11, Amo 8:12; Joh 6:51 Geneva 15999:4 They shall not offer (d) wine [offerings] to the LORD, neither shall they be pleasing unto him: their sacrifices [shall be] unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread (e) for their soul shall not come into the house of the LORD.(d) All their doings both with regard to administration and religion, will be rejected as polluted things. (e) The meat offering which they offered for themselves. John Gill9:4 They shall not offer wine offerings to the Lord,.... This is either a threatening of the cessation of sacrifices, being carried into Assyria, a strange land, where it was not lawful to offer sacrifice, there being no temple nor altar to offer in or at; and so as they would not offer to the Lord when they should, now they shall not if they would: or this respects not, the future time of their exile, but their present time now, as Kimchi observes; and so is a reproof of their present sacrifices, which are forbidden to be observed; because they were offered not in faith, nor in sincerity, but hypocritically, and before their calves: besides, the future tease is sometimes put for the present; and this way goes Schmidt;neither shall their sacrifices be pleasing unto him; unto the Lord, if they were offered; and is a reason why they should not, because unacceptable to him, and that for the reasons before mentioned: their sacrifices shall be unto them as the bread of mourners: all that eat thereof shall be polluted; as all that ate of the bread of such who were mourning for their dead, that partook of their funeral feasts, or ate bread with them at any time during their mourning, were defiled thereby, according to the Levitical law, and were unqualified for service, Lev 21:1; so the sacrifices of these people being offered up with a wicked mind instead of atoning for their sins, more and more defiled them; and, instead of being acceptable to God, were abominable to him: for their bread for their soul shall not come into the house of the Lord; in the captivity there was no house of the Lord for them to bring it into; and, when in their own land, they did not bring their offerings to the house of the Lord at Jerusalem, as they should have done, but offered them before their calves at Dan and Bethel; and which is the thing complained of, that the bread for their souls, that is, the offerings accompanied with the "minchah", or bread offering, for the expiation of the sins of their souls, were not brought into the house of the Lord (the future for the present); or else, this being the case, their sacrifices were reckoned by the Lord as no other than common bread, which they ate for the sustenance of their lives. John Wesley9:4 Wine - offerings - These were appointed to be offered with the morning and evening sacrifice, the sacrifice representing Christ, and pardon by him; the wine - offering, the spirit of grace: the sacrifice repeated, daily continued their peace and pardon. All this shall be withheld from these captives. Pleasing - If any should venture to offer. As the bread of mourners - It shall as much pollute them and displease God as if one mourning for the dead, and forbidden to sacrifice, should venture to do it. Their bread - Their bread which they were bound to offer with their sacrifices, they will now have no opportunity of bringing to the Lord's house.Robert Jamieson, A. R. Fausset and David Brown9:4 offer wine offerings--literally, "pour as a libation (Ex 30:9; Lev 23:13).neither shall they be pleasing unto him--as being offered on a profane soil. sacrifices . . . as the bread of mourners--which was unclean (Deut 26:14; Jer 16:7; Ezek 24:17). their bread for their soul--their offering for the expiation of their soul [CALVIN], (Lev 17:11). Rather, "their bread for their sustenance ('soul' being often used for the animal life, Gen 14:21, Margin) shall not come into the Lord's house"; it shall only subserve their own uses, not My worship. |
|
9:59:5: Զի՛նչ գործիցէք յաւուրս տարեկանի՝ եւ յաւուրս տօնի Տեառն[10420]։ [10420] Ոմանք. Յաւուր տարեկանի։ Զի՞նչ գործիցէք յաւուրս տարեկանի եւ յաւուրս տօնի Տեառն:5 Ի՞նչ պիտի անէք տարեկան հաւաքի օրըեւ Տիրոջ տօնի օրը: 5 Ի՞նչ պիտի ընէք տօնին օրը Ու Տէրոջը տօնախմբութեան օրը։ 9:5: Զի՛նչ գործիցէք յաւուրս տարեկանի՝ եւ յաւուրս տօնի Տեառն[10420]։ [10420] Ոմանք. Յաւուր տարեկանի։ 5 Ի՞նչ պիտի անէք տարեկան հաւաքի օրըեւ Տիրոջ տօնի օրը: 5 Ի՞նչ պիտի ընէք տօնին օրը Ու Տէրոջը տօնախմբութեան օրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:59:5 Что будете делать в день торжества и в день праздника Господня? What will ye do in the solemn day, and in the day of the feast of the LORD:9:5 τί τις.1 who?; what? ποιήσετε ποιεω do; make ἐν εν in ἡμέρᾳ ημερα day πανηγύρεως πανηγυρις party καὶ και and; even ἐν εν in ἡμέρᾳ ημερα day ἑορτῆς εορτη festival; feast τοῦ ο the κυρίου κυριος lord; master 9:5 מַֽה־ mˈah- מָה what תַּעֲשׂ֖וּ taʕᵃśˌû עשׂה make לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וּ û וְ and לְ lᵊ לְ to יֹ֖ום yˌôm יֹום day חַג־ ḥaḡ- חַג festival יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 9:5. quid facietis in die sollemni in die festivitatis DominiWhat will you do in the solemn day, in the day of the feast of the Lord? 5. What will ye do in the day of solemn assembly, and in the day of the feast of the LORD? 9:5. What will you do on the solemn day, on the day of the feast of the Lord? 9:5 Что будете делать в день торжества и в день праздника Господня? 9:5 τί τις.1 who?; what? ποιήσετε ποιεω do; make ἐν εν in ἡμέρᾳ ημερα day πανηγύρεως πανηγυρις party καὶ και and; even ἐν εν in ἡμέρᾳ ημερα day ἑορτῆς εορτη festival; feast τοῦ ο the κυρίου κυριος lord; master 9:5 מַֽה־ mˈah- מָה what תַּעֲשׂ֖וּ taʕᵃśˌû עשׂה make לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וּ û וְ and לְ lᵊ לְ to יֹ֖ום yˌôm יֹום day חַג־ ḥaḡ- חַג festival יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 9:5. quid facietis in die sollemni in die festivitatis Domini What will you do in the solemn day, in the day of the feast of the Lord? 9:5. What will you do on the solemn day, on the day of the feast of the Lord? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:5: What will ye do in the solemn day - When ye shall be despoiled of every thing by the Assyrians; for the Israelites who remained in the land after its subjection to the Assyrians did worship the true God, and offer unto him the sacrifices appointed by the law, though in an imperfect and schismatic manner; and it was a great mortification to them to be deprived of their religious festivals in a land of strangers. See Calmet.Albert Barnes: Notes on the Bible - 18349:5: What will ye do in the solemn day? - Man is content to remain far from God, so that God do not show him, that He has withdrawn Himself from him. Man would fain have the power of drawing near to God in time of calamity, or when he himself likes. He would fain have God at his command, as it were, not be at the command of God. God cuts off this hope altogether. he singles out the great festivals, which commemorated His great doings for His people, as though they had no more share in those mercies. The more solemn the day, the more total man's exclusion, the more manifest God's withdrawal. To one shut out from His service, the days of deepest religious joy became the days of deepest sorrow. Mirth is turned into heaviness. To be deprived of the ordinary daily sacrifice was a source of continual sorrow; how much more, "in the days of" their "gladness" Num 10:10, in which they were bidden to rejoice before the Lord, and "in which they seemed to have a nearer and more familiar access to God." True, that having separated themselves from the temple, they had no right to celebrate these feasts, which were to be held in the place "which God had chosen to place His name there." Man, however, clings to the shadow of God's service, when he has parted with the substance. And so God foretold them before, that He would "make all their mirth to cease" Hos 2:11.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:5: what: Isa 10:3; Jer 5:31in: Hos 2:11; Joe 1:13 Carl Friedrich Keil and Franz Delitzsch9:5Their misery will be felt still more keenly on the feast-days. Hos 9:5. "What will ye do on the day of the festival, and on the day of the feast of Jehovah? Hos 9:6. For behold they have gone away because of the desolation: Egypt will gather them together, Memphis bury them: their valuables in silver, thistles will receive them; thorns in their tents." As the temple and ritual will both be wanting in their exile, they will be unable to observe any of the feasts of the Lord. No such difference can be shown to exist between yōm mō‛ēd and yōm chag Yehōvâh, as would permit of our referring mō‛ēd to feasts of a different kind from chag. In Leviticus 23, all the feasts recurring at a fixed period, on which holy meetings were held, including the Sabbath, are called מועדי יהוהּ; and even though the three feasts at which Israel was to appear before the Lord, viz., the passover, pentecost, and the feast of tabernacles, are described as chaggı̄m in Ex 34:18., every other joyous festival is also called a chag (Ex 32:5; Judg 21:19). It is therefore just as arbitrary on the part of Grotius and Rosenmller to understand by mō‛ēd the three yearly pilgrim-festivals, and by chag Yehōvâh all the rest of the feasts, including the new moon, as it is on the part of Simson to restrict the last expression to the great harvest-feast, i.e., the feast of tabernacles (Lev 23:39, Lev 23:41). The two words are synonymous, but they are so arranged that by chag the idea of joy is brought into greater prominence, and the feast-day is thereby designated as a day of holy joy before Jehovah; whereas mō‛ēd simply expresses the idea of a feast established by the Lord, and sanctified to Him (see at Lev 23:2). By the addition of the chag Yehōvâh, therefore, greater emphasis is given to the thought, viz., that along with the feasts themselves all festal joy will also vanish. The perfect הלכוּ (Ex 34:6) may be explained from the fact, that the prophet saw in spirit the people already banished from the land of the Lord. הלך, to go away out of the land. Egypt is mentioned as the place of banishment, in the same sense as in Hos 9:3. There will they all find their graves. קבּץ in combination with קבּר is the gathering together of the dead for a common burial, like אסף in Ezek 29:5; Jer 8:2; Jer 25:33. מף, or נף, as in Is 19:13; Jer 2:16; Jer 44:1; Ezek 30:13, Ezek 30:16, probably contracted from מנף, answers rather to the Coptic Membe, Memphe, than to the old Egyptian Men-nefr, i.e., mansio bona, the profane name of the city of Memphis, the ancient capital of Lower Egypt, the ruins of which are to be seen on the western bank of the Nile, to the south of Old Cairo. The sacred name of this city was Ha-ka-ptah, i.e., house of the worship of Phtah (see Brugsch, Geogr. Inschriften, i. pp. 234-5). In their own land thorns and thistles would take the place of silver valuables. The suffix attached to יירשׁם refers, ad sensum, to the collective מחמד לכספּם, the valuables in silver. These are not "silver idols," as Hitzig imagines, but houses ornamented and filled with the precious metal, as בּאהליהם in the parallel clause clearly shows. The growth of thorns and thistles presupposes the utter desolation of the abodes of men (Is 34:13). Geneva 15999:5 What will ye do (f) in the solemn day, and in the day of the feast of the LORD?(f) When the Lord will take away all the occasions of serving him, which will be the most grievous part of your captivity, when you will see yourselves cut off from God. John Gill9:5 What will ye do in the solemn day, and in the day of the feast of the Lord? Since their sacrifices now were so disagreeable and displeasing to the Lord, and so unavailable to themselves, what would they do when in captivity, "in the solemn day", the seventh day of the week, appointed by the Lord for rest and religious worship; and in the first day of the month, which also was to be solemnly observed, by offering sacrifice, &c. and on feast days of the Lord's instituting, as the feasts of the passover, pentecost; and tabernacles? seeing those that carried and held them captive would not allow them time for such solemnities; nor would they be furnished with proper sacrifices; nor could they be accommodated with a proper place to offer them at; nor be able, in a strange land, and under hardships and miseries, to express that joy that is suitable to such occasions: thus should they learn, by sad experience, the want of those means and opportunities of serving the Lord, which in their own land they rejected and despised. Jarchi and Kimchi interpret this of the destruction of Israel, and of punishment inflicted on them at the time appointed by the Lord; and which would be a solemn time, a feast with the Lord, to which he should invite their enemies, and they should spill their blood as the blood of sacrifices; and when he would display the glory of his justice, truth, and faithfulness, before all the world. And it is asked, what will you do then? whither will you flee for help? or what sacrifice can you offer up to the Lord to atone for sin, or appease his wrath? will you be able to rejoice then? no, your joy will be turned into mourning; see Is 10:3.John Wesley9:5 What will ye do - You will not then be suffered to observe any of them.Robert Jamieson, A. R. Fausset and David Brown9:5 (Hos 2:11). |
|
9:69:6: Վասն այնորիկ ահա գնասցեն ՚ի թշուառութիւն Եգիպտացւոց. եւ ընկալցի զնոսա Մեմփիս, եւ թաղեսցէ զնոսա Մաքմաս. զարծաթ նոցա կորո՛ւստ ժառանգեսցէ, եւ յարկս նոցա փո՛ւշ բուսցի[10421]։ [10421] Ոմանք. Եւ ընկալցին զնոսա Մեմփիս... զարծաթ նոցա ՚ի կորուստ ժառանգեսցէ. եւ ՚ի յարկս նոցա։ Վասն այնորիկ ահա գնասցեն [85]ի թշուառութիւն Եգիպտացւոց. եւ ընկալցի զնոսա Մեմփիս, եւ թաղեսցէ զնոսա Մաքմաս. զարծաթ նոցա կորուստ`` ժառանգեսցէ, եւ ի յարկս նոցա փուշ բուսցի:6 Դրա համար ահա կը գնան դէպի եգիպտացիների թշուառութիւնը. Մեմփիսը կ’ընդունի նրանց,եւ Մաքմասը կը թաղի նրանց,կորստի կը մատնի նրանց արծաթը,եւ նրանց բնակարանում փուշ կը բուսնի: 6 Քանզի ահա կործանումէն փախչելով կ’երթան։Եգիպտոս զանոնք պիտի հաւաքէ, Մեմփիս զանոնք պիտի թաղէ։Եղիճը պիտի ժառանգէ անոնց արծաթը, Անոնց վրաններուն մէջ փուշեր պիտի բուսնին։ 9:6: Վասն այնորիկ ահա գնասցեն ՚ի թշուառութիւն Եգիպտացւոց. եւ ընկալցի զնոսա Մեմփիս, եւ թաղեսցէ զնոսա Մաքմաս. զարծաթ նոցա կորո՛ւստ ժառանգեսցէ, եւ յարկս նոցա փո՛ւշ բուսցի[10421]։ [10421] Ոմանք. Եւ ընկալցին զնոսա Մեմփիս... զարծաթ նոցա ՚ի կորուստ ժառանգեսցէ. եւ ՚ի յարկս նոցա։ 6 Դրա համար ահա կը գնան դէպի եգիպտացիների թշուառութիւնը. Մեմփիսը կ’ընդունի նրանց,եւ Մաքմասը կը թաղի նրանց,կորստի կը մատնի նրանց արծաթը,եւ նրանց բնակարանում փուշ կը բուսնի: 6 Քանզի ահա կործանումէն փախչելով կ’երթան։Եգիպտոս զանոնք պիտի հաւաքէ, Մեմփիս զանոնք պիտի թաղէ։Եղիճը պիտի ժառանգէ անոնց արծաթը, Անոնց վրաններուն մէջ փուշեր պիտի բուսնին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:69:6 Ибо вот, они уйдут по причине опустошения; Египет соберет их, Мемфис похоронит их; драгоценностями их из серебра завладеет крапива, колючий терн будет в шатрах их. For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant [places] for their silver, nettles shall possess them: thorns [shall be] in their tabernacles:9:6 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am πορεύσονται πορευομαι travel; go ἐκ εκ from; out of ταλαιπωρίας ταλαιπωρια wretchedness Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐκδέξεται εκδεχομαι wait; receive αὐτοὺς αυτος he; him Μέμφις μεμφις and; even θάψει θαπτω bury; have a funeral for αὐτοὺς αυτος he; him Μαχμας μαχμας the ἀργύριον αργυριον silver piece; money αὐτῶν αυτος he; him ὄλεθρος ολεθρος ruin; destruction κληρονομήσει κληρονομεω inherit; heir ἄκανθαι ακανθα brier ἐν εν in τοῖς ο the σκηνώμασιν σκηνωμα camp; tent αὐτῶν αυτος he; him 9:6 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold הָֽלְכוּ֙ hˈālᵊḵû הלך walk מִ mi מִן from שֹּׁ֔ד ššˈōḏ שֹׁד violence מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt תְּקַבְּצֵ֖ם tᵊqabbᵊṣˌēm קבץ collect מֹ֣ף mˈōf מֹף Memphis תְּקַבְּרֵ֑ם tᵊqabbᵊrˈēm קבר bury מַחְמַ֣ד maḥmˈaḏ מַחְמָד desire לְ lᵊ לְ to כַסְפָּ֗ם ḵaspˈām כֶּסֶף silver קִמֹּושׂ֙ qimmôś קִמֹּושׂ weed יִֽירָשֵׁ֔ם yˈîrāšˈēm ירשׁ trample down חֹ֖וחַ ḥˌôₐḥ חֹוחַ thorn בְּ bᵊ בְּ in אָהֳלֵיהֶֽם׃ ʔohᵒlêhˈem אֹהֶל tent 9:6. ecce enim profecti sunt a vastitate Aegyptus congregavit eos Memphis sepeliet eos desiderabile argenti eorum urtica hereditabit lappa in tabernaculis eorumFor behold they are gone because of destruction: Egypt shall gather them together, Memphis shall bury them: nettles shall inherit their beloved silver, the bur shall be in their tabernacles. 6. For, lo, they are gone away from destruction, Egypt shall gather them up, Memphis shall bury them: their pleasant things of silver, nettles shall possess them: thorns shall be in their tents. 9:6. For, behold, they have been sent away by devastation. Egypt will gather them together; Memphis will bury them. Nettles will inherit their desired silver; the burr will be in their tabernacles. 9:6 Ибо вот, они уйдут по причине опустошения; Египет соберет их, Мемфис похоронит их; драгоценностями их из серебра завладеет крапива, колючий терн будет в шатрах их. 9:6 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am πορεύσονται πορευομαι travel; go ἐκ εκ from; out of ταλαιπωρίας ταλαιπωρια wretchedness Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐκδέξεται εκδεχομαι wait; receive αὐτοὺς αυτος he; him Μέμφις μεμφις and; even θάψει θαπτω bury; have a funeral for αὐτοὺς αυτος he; him Μαχμας μαχμας the ἀργύριον αργυριον silver piece; money αὐτῶν αυτος he; him ὄλεθρος ολεθρος ruin; destruction κληρονομήσει κληρονομεω inherit; heir ἄκανθαι ακανθα brier ἐν εν in τοῖς ο the σκηνώμασιν σκηνωμα camp; tent αὐτῶν αυτος he; him 9:6 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold הָֽלְכוּ֙ hˈālᵊḵû הלך walk מִ mi מִן from שֹּׁ֔ד ššˈōḏ שֹׁד violence מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt תְּקַבְּצֵ֖ם tᵊqabbᵊṣˌēm קבץ collect מֹ֣ף mˈōf מֹף Memphis תְּקַבְּרֵ֑ם tᵊqabbᵊrˈēm קבר bury מַחְמַ֣ד maḥmˈaḏ מַחְמָד desire לְ lᵊ לְ to כַסְפָּ֗ם ḵaspˈām כֶּסֶף silver קִמֹּושׂ֙ qimmôś קִמֹּושׂ weed יִֽירָשֵׁ֔ם yˈîrāšˈēm ירשׁ trample down חֹ֖וחַ ḥˌôₐḥ חֹוחַ thorn בְּ bᵊ בְּ in אָהֳלֵיהֶֽם׃ ʔohᵒlêhˈem אֹהֶל tent 9:6. ecce enim profecti sunt a vastitate Aegyptus congregavit eos Memphis sepeliet eos desiderabile argenti eorum urtica hereditabit lappa in tabernaculis eorum For behold they are gone because of destruction: Egypt shall gather them together, Memphis shall bury them: nettles shall inherit their beloved silver, the bur shall be in their tabernacles. 6. For, lo, they are gone away from destruction, Egypt shall gather them up, Memphis shall bury them: their pleasant things of silver, nettles shall possess them: thorns shall be in their tents. 9:6. For, behold, they have been sent away by devastation. Egypt will gather them together; Memphis will bury them. Nettles will inherit their desired silver; the burr will be in their tabernacles. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146. В ст. 6-м представляется картина будущей гибели Израиля. Египет соберет их: как видно из следующих слов (Мемфис похоронит их) - соберет для погребения. О Египте и столице его, города нижнего Египта Мемфисе, пророк опять говорит, как в VIII:13; IX:3: в общем смысле. - Вместе с погибелью народа, по словам пророка, запустеет и страна. Упоминание о "драгоценностях из серебpа" нет нужды понимать об истуканах (Новак): соответственно контексту (ср. в шатрах их) лучше видеть здесь речь о драгоценностях в домах. - Греч. и слав. т. ст. 6-го отступает от подлинника. Слово Египет LХХ отнесли к первому предложению; отсюда получилось чтение: "от труда (= опустошения) Египетска". Подлежащим при tekabzem, соберет их, LXX считали слово Мемфис. Название города Махмас явилось в греч. -слав. по ошибке переводчиков, прочитавших machmas вместо евр. machmad вожделенное, драгоценное.Adam Clarke: Commentary on the Bible - 18319:6: For, lo, they are gone - Many of them fled to Egypt to avoid the destruction; but they went there only to die.Memphis - Now Cairo, or Kahira, found them graves. The pleasant places for their silver - The fine estates or villas which they had purchased by their money, being now neglected and uninhabited, are covered with nettles; and even in their tabernacles, thorns and brambles of different kinds grow. These are the fullest marks of utter desolation. Albert Barnes: Notes on the Bible - 18349:6: For lo, they are gone because of destruction - They had fled, for fear of destruction, to destruction. For fear of the destruction from Assyria, they were fled away and gone to Egypt, hoping, doubtless, to find there some temporary refuge, until the Assyrian invasion should have swept by. But, as befalls those who flee from God, they fell into more certain destruction.Egypt shall gather them up, Memphis shall bury them - They had fled singly, in making their escape from the Assyrian. Egypt shall receive them, and shall gather them together, but only to one common burial, so that none should escape. So Jeremiah says, "They shall not be gathered nor buried" Jer 8:2; and Ezekiel, "Thou shalt not be brought together, nor gathered" Eze 29:5. "Memphis" is the Greek name for the Egyptian "Mamphta," whence the Hebrew "Moph" ; or "Manuph," whence the Hebrew "Noph" (Isa 19:13; Jer 2:16; Jer 44:1; Jer 46:14; Eze 30:13 ff). It was at this time the capital of Egypt, whose idols God threatens . Its name, "the dwelling of Phta," the Greek Vulcan, marked it, as a seat of idolatry; and in it was the celebrated court of Apis , the original of Jeroboam's calf. There in the home of the idol for whom they forsook their God, they should be gathered to burial. It was reputed to be the burial-place of Osiris, and hence, was a favorite burial-place of the Egyptians. It once embraced a circuit of almost 19 miles , with magnificent buildings; it declined after the building of Alexandria; its very ruins gradually perished, after Cairo rose in its neighborhood. The pleasant places for their silver, nettles shall possess them - The English margin gives the same sense in different words; "their silver shall be desired; (as Obadiah saith, "his hidden treasures were searched out) nettles shall inherit them" Oba 1:6. In either way, it is a picture of utter desolation. The long rank grass or the nettle, waving amid man's habitations, looks all the sadder, as betokening that man once was there, and is gone. The desolate house looks like the grave of the departed. According to either rendering, the silver which they once had treasured, was gone. As they had "inherited" and "driven" out (the word is one) the nations, whose land God had given them, so now nettles and thorns should "inherit them." These should be the only tenants of their treasure-houses and their dwellings. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:6: they: Deu 28:63, Deu 28:64; Sa1 13:6; Kg2 13:7destruction: Heb. spoil, Hos 7:13 Egypt: Hos 9:3, Hos 7:16, Hos 8:13, Hos 11:11; Isa 11:11, Isa 27:12; Zac 10:10, Zac 10:11 nettles: or, their silver shall be desired, the nettle shall, etc. Heb. the desire of. Hos 10:8; Psa 107:34; Pro 24:31; Isa 5:6, Isa 7:23, Isa 32:13, Isa 34:13 Geneva 15999:6 For, lo, they are gone because of (g) destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant [places] for their silver, nettles shall possess them: thorns [shall be] in their tabernacles.(g) Even though they think to escape by fleeing the destruction that is at hand, yet they will be destroyed in the place where they flee for help. John Gill9:6 For, lo, they are gone, because of destruction,.... That is, many of the people of Israel were gone out of their own land to others, particularly to Egypt, because of the destruction that was coming upon them, and to avoid it; because of the Assyrian army which invaded their land, and besieged Samaria, and threatened them with entire destruction; and upon which a famine ensued, and which is thought by Kimchi to be here particularly meant;Egypt shall gather them up: being dead; for they shall die there, perhaps by the pestilence, and never return to their own country, as they flattered themselves; and they shall make preparations for their funeral: Memphis shall bury them; or they shall be buried there; which was a principal city in Egypt, here called Moph, in Is 19:13, Noph. It was the metropolis of upper Egypt, and the seat of the Egyptian kings. In it, as Plutarch says (t), was the sepulchre of Osiris; and some say its name so signifies. Near to it were the famous pyramids, as Strabo (u) says, supposed to be built for the sepulchre of them. Herodotus (w) places these pyramids at Memphis, and says there were three of them; the largest had several subterraneous chambers in it; the next in size had none; the smallest was covered with Ethiopic marble. Strabo, in the place referred to, speaks of many pyramids near it, of which three were very remarkable, and expressly says they were the burying places of the kings. Diodorus (x) agrees with these, as to the number of them, but places them fifteen miles from Memphis. Pliny (y) places them between Memphis and the Delta, six miles from Memphis; pretty near to which is Strabo's account, who in the above place says, they stood forty furlongs, or five miles, from the city. Near it was the lake of Charon or Acherusia, over which he ferried dead bodies from Memphis to the pyramids, or to the plains of the mummies, the Elysian fields. Now since this was so famous for the burying places of kings, there may be an allusion to it in this expression. Here also were buried their deities, the Apis or ox when it died; the pleasant places for their silver, nettles shall possess them; such beautiful edifices as were made for the repositories or treasure houses for their silver; or were built or purchased at great expense of silver; or were decorated with it; now should lie in ruins, and be like a waste, desert, and desolate place, all overrun with nettles, and uninhabited: briers shall be in their tabernacles; their dwelling houses, which being demolished, briers shall grow upon the ground where they stood, and overspread it; another token of desolation. The Targum interprets it of living creatures, beasts of prey, that should dwell there; wild cats particularly. (t) De Iside & Osir. p. 359. (u) Geograph. l. 17. p. 555. (w) Euterpe, sive l. 2. c. 8. 126, 127. (x) Bibliothec. l. 1. p 57. (y) Nat. Hist. l. 36. c. 12. John Wesley9:6 They are gone - Some are already withdrawn from the desolation that cometh. Egypt - In Egypt they hope to be quiet and survive these desolations, but they shall die in Egypt. The pleasant places - Their beautiful houses built for keeping their wealth in. Nettles - Shall be ruined, and lie in rubbish, 'till nettles grow in them.Robert Jamieson, A. R. Fausset and David Brown9:6 because of destruction--to escape from the devastation of their country.Egypt shall gather them up--that is, into its sepulchres (Jer 8:2; Ezek 29:5). Instead of returning to Palestine, they should die in Egypt. Memphis--famed as a necropolis. the pleasant places for their silver--that is, their desired treasuries for their money. Or, "whatever precious thing they have of silver" [MAURER]. nettles--the sign of desolation (Is 34:13). |
|
9:79:7: Հասեա՛լ են իրաւունք վրէժխնդրութեան քոյ. հասեալ են աւուրք հատուցման քոյ. եւ չարչարեսցի Իսրայէլ իբրեւ զմարգարէ յիմարեալ, իբրեւ զա՛յր մի այսակիր. ՚ի բազմութենէ անիրաւութեանց քոց յաճախեաց մոլորութիւն[10422]։ [10422] Ոմանք. Հասեալ են աւուրք վրէժ՛՛։ Հասեալ են աւուրք վրէժխնդրութեան քո, հասեալ են աւուրք հատուցման քո. [86]եւ չարչարեսցի Իսրայէլ իբրեւ զմարգարէ յիմարեալ, իբրեւ զայր մի այսակիր. ի բազմութենէ անիրաւութեանց քոց յաճախեաց մոլորութիւն:7 Հասել են քո վրէժխնդրութեան օրերը,հասել են օրերը քո հատուցման,եւ Իսրայէլը կը չարչարուի ինչպէս յիմարացած մարգարէ,ինչպէս այսահար մի մարդ.քո անիրաւութիւնների շատութեան պատճառով վրայ հասաւ մոլորութիւնը: 7 Պատուհասի օրերը հասան, Հատուցման օրերը հասան, Իսրայէլ պիտի գիտնայ։Քու անօրէնութեանդ շատութեանը Եւ քու մեծ հակառակութեանդ համար, Մարգարէն՝ անմիտ ու հոգեւոր մարդը խենթ եղաւ։ 9:7: Հասեա՛լ են իրաւունք վրէժխնդրութեան քոյ. հասեալ են աւուրք հատուցման քոյ. եւ չարչարեսցի Իսրայէլ իբրեւ զմարգարէ յիմարեալ, իբրեւ զա՛յր մի այսակիր. ՚ի բազմութենէ անիրաւութեանց քոց յաճախեաց մոլորութիւն[10422]։ [10422] Ոմանք. Հասեալ են աւուրք վրէժ՛՛։ 7 Հասել են քո վրէժխնդրութեան օրերը,հասել են օրերը քո հատուցման,եւ Իսրայէլը կը չարչարուի ինչպէս յիմարացած մարգարէ,ինչպէս այսահար մի մարդ.քո անիրաւութիւնների շատութեան պատճառով վրայ հասաւ մոլորութիւնը: 7 Պատուհասի օրերը հասան, Հատուցման օրերը հասան, Իսրայէլ պիտի գիտնայ։Քու անօրէնութեանդ շատութեանը Եւ քու մեծ հակառակութեանդ համար, Մարգարէն՝ անմիտ ու հոգեւոր մարդը խենթ եղաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:79:7 Пришли дни посещения, пришли дни воздаяния; да узнает Израиль, что глуп прорицатель, безумен выдающий себя за вдохновенного, по причине множества беззаконий твоих и великой враждебности. The days of visitation are come, the days of recompence are come; Israel shall know [it]: the prophet [is] a fool, the spiritual man [is] mad, for the multitude of thine iniquity, and the great hatred:9:7 ἥκασιν ηκω here αἱ ο the ἡμέραι ημερα day τῆς ο the ἐκδικήσεως εκδικησις vindication; vengeance ἥκασιν ηκω here αἱ ο the ἡμέραι ημερα day τῆς ο the ἀνταποδόσεώς ανταποδοσις recompense; rendering σου σου of you; your καὶ και and; even κακωθήσεται κακοω do bad; turn bad Ισραηλ ισραηλ.1 Israel ὥσπερ ωσπερ just as ὁ ο the προφήτης προφητης prophet ὁ ο the παρεξεστηκώς παρεξιστημι person; human ὁ ο the πνευματοφόρος πνευματοφορος under; by τοῦ ο the πλήθους πληθος multitude; quantity τῶν ο the ἀδικιῶν αδικια injury; injustice σου σου of you; your ἐπληθύνθη πληθυνω multiply μανία μανια madness σου σου of you; your 9:7 בָּ֣אוּ׀ bˈāʔû בוא come יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the פְּקֻדָּ֗ה ppᵊquddˈā פְּקֻדָּה commission בָּ֚אוּ ˈbāʔû בוא come יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the שִׁלֻּ֔ם šillˈum שִׁלּוּם reward יֵדְע֖וּ yēḏᵊʕˌû ידע know יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish הַ ha הַ the נָּבִ֗יא nnāvˈî נָבִיא prophet מְשֻׁגָּע֙ mᵊšuggˌāʕ שׁגע be mad אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the ר֔וּחַ rˈûₐḥ רוּחַ wind עַ֚ל ˈʕal עַל upon רֹ֣ב rˈōv רֹב multitude עֲוֹנְךָ֔ ʕᵃwōnᵊḵˈā עָוֹן sin וְ wᵊ וְ and רַבָּ֖ה rabbˌā רבב be much מַשְׂטֵמָֽה׃ maśṭēmˈā מַשְׂטֵמָה animosity 9:7. venerunt dies visitationis venerunt dies retributionis scitote Israhel stultum prophetam insanum virum spiritalem propter multitudinem iniquitatis tuae et multitudo amentiaeThe days of visitation are come, the days of repaying are come: know ye, O Israel, that the prophet was foolish, the spiritual man was mad, for the multitude of thy iniquity, and the multitude of thy madness. 7. The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the man that hath the spirit is mad, for the multitude of thine iniquity, and because the enmity is great. 9:7. The days of visitation have arrived; the days of retribution are here. Know this, Israel: that the prophet was foolish, the spiritual man was mad, because of the multitude of your iniquities and the great extent of your foolishness. 9:7 Пришли дни посещения, пришли дни воздаяния; да узнает Израиль, что глуп прорицатель, безумен выдающий себя за вдохновенного, по причине множества беззаконий твоих и великой враждебности. 9:7 ἥκασιν ηκω here αἱ ο the ἡμέραι ημερα day τῆς ο the ἐκδικήσεως εκδικησις vindication; vengeance ἥκασιν ηκω here αἱ ο the ἡμέραι ημερα day τῆς ο the ἀνταποδόσεώς ανταποδοσις recompense; rendering σου σου of you; your καὶ και and; even κακωθήσεται κακοω do bad; turn bad Ισραηλ ισραηλ.1 Israel ὥσπερ ωσπερ just as ὁ ο the προφήτης προφητης prophet ὁ ο the παρεξεστηκώς παρεξιστημι person; human ὁ ο the πνευματοφόρος πνευματοφορος under; by τοῦ ο the πλήθους πληθος multitude; quantity τῶν ο the ἀδικιῶν αδικια injury; injustice σου σου of you; your ἐπληθύνθη πληθυνω multiply μανία μανια madness σου σου of you; your 9:7 בָּ֣אוּ׀ bˈāʔû בוא come יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the פְּקֻדָּ֗ה ppᵊquddˈā פְּקֻדָּה commission בָּ֚אוּ ˈbāʔû בוא come יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the שִׁלֻּ֔ם šillˈum שִׁלּוּם reward יֵדְע֖וּ yēḏᵊʕˌû ידע know יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֱוִ֣יל ʔᵉwˈîl אֱוִיל foolish הַ ha הַ the נָּבִ֗יא nnāvˈî נָבִיא prophet מְשֻׁגָּע֙ mᵊšuggˌāʕ שׁגע be mad אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the ר֔וּחַ rˈûₐḥ רוּחַ wind עַ֚ל ˈʕal עַל upon רֹ֣ב rˈōv רֹב multitude עֲוֹנְךָ֔ ʕᵃwōnᵊḵˈā עָוֹן sin וְ wᵊ וְ and רַבָּ֖ה rabbˌā רבב be much מַשְׂטֵמָֽה׃ maśṭēmˈā מַשְׂטֵמָה animosity 9:7. venerunt dies visitationis venerunt dies retributionis scitote Israhel stultum prophetam insanum virum spiritalem propter multitudinem iniquitatis tuae et multitudo amentiae The days of visitation are come, the days of repaying are come: know ye, O Israel, that the prophet was foolish, the spiritual man was mad, for the multitude of thy iniquity, and the multitude of thy madness. 7. The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the man that hath the spirit is mad, for the multitude of thine iniquity, and because the enmity is great. 9:7. The days of visitation have arrived; the days of retribution are here. Know this, Israel: that the prophet was foolish, the spiritual man was mad, because of the multitude of your iniquities and the great extent of your foolishness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-19147. Да узнает Израиль: с евр. точнее "узнает Израиль", - узнает, что пришли дни воздаяния. LXX вместо jeden (от jada знать) читали jerav (от jara - трепетать); отсюда в слав. "озлобится (kakwqhsetai) Исраиль". - Глуп прорицатель, безумен выдающий себя за вдохновенного. Трудное для понимания выражение, различно толкуемое комментаторами. В нашем тексте евр. hannabi (пророк) и isch haruach (муж духа, вдохновенный) понято относительно ложных пророков. Поэтому hannabi передаю словом "прорицатель", а isch harnach - выражением - "выдающий себя за вдохновенного". В таком же смысле понимает выражение Гитциг, Кнабеиб. и мн. др. Но с таким пониманием нельзя согласиться: а) слово nabi с членом обычно употребляется в Библии об истинном пророке (ср. 3: Цар XVIII:19; Иез ХIII:3, 4; Соф III:4), б) слово ruach с членом может быть отнесено только к Духу Божию и невероятно, чтобы истинный пророк усвоил ложному наименование муж Духа. Нужно, поэтому, думать, что в ст. 7-м речь идет об истинных пророках. Смысл выражений, при этом, передают неодинаково. По мнению некоторых комментаторов, Осия хочет выразить мысль, что от тяжести бедствий, постигших народ, от горести вследствие сознания невозможности предотвратить бедствия, пророки сделались как бы безумными, - или - что за грехи народа Господь наказал пророков безумием (Шегг). По мнению других (Велльг., Новак), Осия в рассматриваемом месте приводит суждение о пророках не свое, а нечестивого Израиля, и дает ответ на это суждение. Пророк может сказать народу: вы, говорите - глуп пророк, безумен вдохновенный; но причина этого исключительно во множестве ваших беззаконий и в великой враждебности (к пророкам).Matthew Henry: Concise Commentary on the Whole Bible - 17067 The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred. 8 The watchman of Ephraim was with my God: but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God. 9 They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins. 10 I found Israel like grapes in the wilderness; I saw your fathers as the first ripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved.For their further awakening, it is here threatened, I. That the destruction spoken of shall come speedily. They shall have no reason to hope for a long reprieve, for the judgment slumbers not; it is at the door (v. 7): The days of visitation have come, and there shall be no more delay; the days of recompence have come, which they have been so often warned to expect; their prophets have told them that destruction would come, and now it has come, and the time of the divine patience has expired. Note, 1. The day of God's judgments is both a day of visitation, in which men's sins are enquired into and brought to light, and a day of recompence, in which men's doom will be passed, and a reward given to every man according to his work; the strict visitation is in order to a just retribution. 2. This day of visitation and recompence is hastening on apace. It is sure; it is near; as if it had already come. II. That hereby they shall be made ashamed of their sentiments concerning their prophets. When the day of visitation comes Israel shall know it, shall be made to know that by sad experience which they would not know by instruction. Israel shall know then what an evil and bitter thing it is to depart from God, and what a fearful thing it is to fall into his hands. When thy hand is lifted up they will not see, but they shall see. Israel shall know the difference between true prophets and false. 1. They shall know then that the pretenders to prophecy, who flattered them in their sins, and rocked them asleep in their security, and told them that they should have peace though they went on, however they pretended to be spiritual men (as Ahab's prophets did, 1 Kings xxii. 24) were fools and madmen, and not true prophets; they deceived themselves and those to whom they prophesied. But why would God suffer his people Israel to be imposed upon by those false prophets? He answers, "It is for the multitude of thy iniquity which, in contempt of the divine law, thou hast persisted in, and, for the great hatred of the true prophets, that reproved thee, in God's name, for it." Note, Because men receive not the love of the truth, but conceive a hatred of it, and by the multitude of their iniquities bid defiance to it, therefore God shall send them strong delusions, to believe a lie, so strong that they shall not be undeceived till the day of visitation and recompence comes, which will convince them of the folly and madness of those that seduced them and of their own folly and madness in suffering themselves to be seduced by them. 2. They shall know then whether the true prophets, that were really spiritual men, guided by the Spirit of God, were such as they called and counted them, fools and madmen; and they shall be convinced that they were so far from being so that they were the wise men of their times, and God's faithful ambassadors to them. When Israel saw that none of Samuel's words fell to the ground they knew he was established to be a prophet (1 Sam. iii. 20); and so here, when God fulfils the word of his messengers, by bringing the days of recompence they foretold, then those that despised and ridiculed them, and thought Bedlam the fittest place for them, will be ashamed of the multitude of their iniquities of that kind, and of their great hatred, for which God brings upon them this swift destruction. Mocking the messengers of the Lord was the sin they were punished for, and so made ashamed of. III. That hereby the wickedness of the false prophets themselves shall be manifested to their shame (v. 8): "The watchman of Ephraim was with my God; he had been formerly. They had a set of worthy good ministers, that kept close to God and maintained communion with him; but now they have a race of corrupt, malignant, persecuting prophets, that are the ring-leaders of all mischief." Or, "The watchman of Ephraim now pretends to have been with my God, and prefaces his lies with, Thus saith the Lord; but he is a snare of a fowler in all his ways, and is cunning to draw the simple into sin and the upright into trouble; and he is so full of hatred and enmity to goodness and good men that he has become hatred itself in the house of his God, or against the house of his God." Note, Wicked prophets are the worst of men; their sins against God are most heinous, and their plots against religion most dangerous. They may boast that they are watchmen, speculators, and, as far as speculation goes, they may be right, and with my God, may have their heads full of good notions; but look into their lives, and they are the snare of a fowler in all their ways, catching for themselves and making a prey of others; look into their hearts, and they are hatred in the house of my God, very malicious and spiteful against good ministers and good people. Woe unto thee, O land! unto thee, O church! that hast such watchmen, such prophets, that are seers, but not doers! Corruptio optimi est pessima--The best things, when corrupted, become the worst. IV. That God will now reckon with them for the sins of their fathers, which they have trod in the steps of, v. 9, 10. 1. They were as bad as their fathers: They have deeply corrupted themselves; they are rooted and riveted in sin; they are far gone in the depths of Satan (Isa. xxxi. 6), so that it is next to impossible that they should be recovered; the stain of their corruption is deep, not to be got out; it is as scarlet and crimson, or as the spots of the leopard: and it is their own fault; they have corrupted themselves, have polluted and hardened their own hearts, as in the days of Gibeah, when the Levite's concubine was abused to death by the men of Gibeah and the whole tribe of Benjamin patronised the villany; that was a time of deep corruption indeed, and such were the present days. Lewdness and wickedness were as impudent and daring now as in the days of Gibeah; and therefore what can be expected but such a vengeance as was then taken on Gibeah? Every tribe is now as bad as the tribe of Benjamin then was, and therefore may expect to be brought as low as that tribe then was. 2. They shall therefore be reckoned with for their fathers' sins: He will remember their iniquity and visit their sins, the iniquity they have by kind and by entail, the sin that runs in the blood; the sin of the father shall now be visited upon the children. Hence God takes occasion to upbraid them with the degeneracy and apostasy of their ancestors, their perfidiousness and base ingratitude, v. 10. Here observe, (1.) The great honour God put upon Israel when he first formed them into a people: I found Israel like grapes in the wilderness. He took as much delight and pleasure in them as a poor traveller would do if he found grapes in a wilderness, where he most needed them and least expected them. Or when they were in the wilderness he found them as grapes, not precious in themselves, but precious to him, and pleasant as the first-ripe grapes to the lord of the vineyard. They were precious in his sight, and honourable (Isa. xliii. 4); he planted them a choice vine, a right seed (Jer. ii. 21), and found them no better than he himself made them, good grapes at first. I saw them with pleasure, as the first-ripe in the fig-tree at the first time. Good people are compared to the good things that are first ripe, Jer. xxiv. 2. One then is worth more than many afterwards. This intimates the delight God took in them and in doing them good, not for their sakes, but because he loved their fathers. He preserved them carefully, as a man does the first and choicest fruits of his vineyard. Now when he put all this honour upon them, and they stood so fair for preferment, one would think they should have maintained their excellency; but, (2.) See the great disgrace they put upon themselves. God set them apart for himself as a peculiar people, but they went to Baal-peor, joined with the Moabites in sacrificing to that dirty dunghill deity (Num. xxv. 2, 3), and they separated themselves unto that shame, that shameful idol, so Baal-peor was in a particular manner, if (as should seem) the whoredom which the people committed with the daughters of Moab was a part of the service done to Baal-peor. Note, Whatever those separate themselves to that forsake God it will certainly be a shame to them, first or last. Their abominations are here said to be as they loved; their practices which were an abomination to God were as the best-beloved of their souls. Or when they had once forsaken God they multiplied their abominations, their idols and abominable idolatries, at their pleasure. This was the way of their fathers; God had done well for them, but they had acted ungratefully towards him, and in the same manner had the present generation deeply corrupted themselves. Adam Clarke: Commentary on the Bible - 18319:7: The days of visitation - Of punishment are come.The prophet is a fool - Who has pretended to foretell, on Divine authority, peace and plenty; for behold all is desolation. The spiritual man - איש הרוח ish haruach, the man of spirit, who was ever pretending to be under a Divine afflatus. Is mad - He is now enraged to see every thing falling out contrary to his prediction. Albert Barnes: Notes on the Bible - 18349:7: The days of visitation are come - The false prophets had continually hood-winked the people, promising them that those days would never come. "They had put far away the evil day" Amo 6:3. Now it was not at hand only. In God's purpose, those "days" were "come," irresistible, inevitable, inextricable; days in which God would visit, what in His long-suffering, He seemed to overlook, and would "recompense each according to his works."Israel shall know it - Israel would not know by believing it; now it should "know," by feeling it. The prophet is a fool, the spiritual man is mad - The true prophet gives to the false the title which they claimed for themselves, "the prophet" and "the man of the spirit." Only the event showed what spirit was in them, not the spirit of God but a lying spirit. The people of the world called the true prophets, "mad," literally, maddened, "driven mad," , as Festus thought of Paul; "Thou art beside thyself; much learning doth make thee mad" Act 26:24. Jehu's captains called by the same name the young prophet whom Elisha sent to anoint him. "Wherefore came this mad fellow unto thee?" Kg2 9:11. Shemaiah, the false prophet, who deposed God's priest, set false priests to "be officers in the house of the Lord," to have an oversight as to "every man who is mad and maketh himself a prophet," calling Jeremiah both a false prophet and a "madman" (Jer 29:25-26. The word is the same). The event was the test. Of our Lord Himself, the Jews blaspbemed, "He hath a devil and is mad" Joh 10:20. And long afterward, "madness," "phrensy" were among the names which the pagan gave to the faith in Christ . As Paul says, that "Christ crucified" was "to the Greeks" and to "them that perish, foolishness," and that the "things of the Spirit of God, are foolishness to the natural man, neither can he know" them, "because they are spiritually discerned" Co1 1:18, Co1 1:23; Co1 2:14. The man of the world and the Christian judge of the same things by clean contrary rules, use them for quite contrary ends. The slave of pleasure counts him mad, who foregoes it; the wealthy trader counts him mad, who gives away profusely. In these days, profusion for the love of Christ has been counted a ground for depriving a man of the care of his property. One or the other is mad. And worldlings must count the Christian mad; else they must own themselves to be so most fearfully. In the Day of Judgment, Wisdom says, "They, repenting and groaning for anguish of spirit, shall say within themselves, This was he whom we had sometimes in derision and a proverb of reproach. We fools counted his life madness, and his end to be without honor. How is he numbered among the children of God, and his lot is among the saints!" (Wisd. 5:3-6). For the multitude of thine iniquity and the great hatred - The words stand at the close of the verse, as the reason of all which had gone before. Their "manifold iniquity" and their "great hatred" of God were the ground why the "days of visitation" and "recompense" should "come." They were the ground also, why God allowed such prophets to delude them. The words, "the great hatred," stand quite undefined, so that they may signify alike the hatred of Ephraim against God and good people and His true prophets, or God's hatred of them. Yet it, most likely, means, "their" great hatred, since of them the prophet uses it again in the next verse. The sinner first neglects God; then, as the will of God is brought before him, he willfully disobeys Him; then, when, he finds God's will irreconcilably at variance with his own, or when God chastens him, he hates Him, and (the prophet speaks out plainly) "hates" Him "greatly." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:7: days of visitation: Isa 10:3; Jer 10:15, Jer 11:23, Jer 46:21; Eze 7:2-7, Eze 12:22-28; Amo 8:2; Mic 7:4; Zep 1:14-18; Luk 21:22; Rev 16:19Israel: Isa 26:11; Eze 25:17, Eze 38:23 the prophet: Hos 9:8; Jer 6:14, Jer 8:11, Jer 23:16, Jer 23:17; Lam 2:14; Eze 13:3, Eze 13:10; Mic 2:11; Zep 3:4; Zac 11:15-17 spiritual man: Heb. man of the spirit mad: Kg2 9:11; Jer 29:26; Mar 3:21; Act 26:24, Act 26:25; Co2 5:13 the multitude: Eze 14:9, Eze 14:10; Th2 2:10-12 Carl Friedrich Keil and Franz Delitzsch9:7"The days of visitation are come, the days of retribution are come; Israel will learn: a fool the prophet, a madman the man of spirit, for the greatness of thy guilt, and the great enmity. Hos 9:8. A spy is Ephraim with my God: the prophet a snare of the bird-catcher in all his ways, enmity in the house of his God. Hos 9:9. They have acted most corruptly, as in the days of Gibeah: He remembers their iniquity, visits their sins." The perfects in Hos 9:7 are prophetic. The time of visitation and retribution is approaching. Then will Israel learn that its prophets, who only predicted prosperity and good (Ezek 13:10), were infatuated fools. אויל וגו introduces, without kı̄, what Israel will experience, as in Hos 7:2; Amos 5:12. It does not follow, from the use of the expression 'ı̄sh rūăch, that the reference is to true prophets. 'Ish rūăch (a man of spirit) is synonymous with the 'ı̄sh hōlēkh rūăch (a man walking in the spirit) mentioned in Mic 2:11 as prophesying lies, and may be explained from the fact, that even the false prophets stood under the influence of a superior demoniacal power, and were inspired by a rūăch sheqer ("a lying spirit," 3Kings 22:22). The words which follow, viz., "a fool is the prophet," etc., which cannot possibly mean, that men have treated, despised, and persecuted the prophets as fools and madmen, are a decisive proof that the expression does not refer to true prophets. על רב עונך is attached to the principal clauses, השּׁלּם ... בּאוּ. The punishment and retribution occur because of the greatness of the guilt of Israel. In ורבּה the preposition על continues in force, but as a conjunction: "and because the enmity is great" (cf. Ewald, 351, a). Mastēmâh, enmity, not merely against their fellow-men generally, but principally against God and His servants the true prophets. This is sustained by facts in Hos 9:8. The first clause, which is a difficult one and has been interpreted in very different ways, "spying is Ephraim עם אלהי" (with or by my God), cannot contain the thought that Ephraim, the tribe, is, according to its true vocation, a watchman for the rest of the people, whose duty it is to stand with the Lord upon the watch-tower and warn Israel when the Lord threatens punishment and judgment (Jerome, Schmidt); for the idea of a prophet standing with Jehovah upon a watch-tower is not only quite foreign to the Old Testament, but irreconcilable with the relation in which the prophets stood to Jehovah. The Lord did indeed appoint prophets as watchmen to His people (Ezek 3:17); but He does take His own stand upon the watch-tower with them. Tsâphâh in this connection, where prophets are spoken of both before and after, can only denote the eager watching on the part of the prophets for divine revelations, as in Hab 2:1, and not their looking out for help; and עם אלהי cannot express their fellowship or agreement with God, if only on account of the suffix "my God," in which Hosea contrasts the true God as His own, with the God of the people. The thought indicated would require אלהיו, a reading which is indeed met with in some codices, but is only a worthless conjecture. עם denotes outward fellowship here: "with" = by the side of. Israel looks out for prophecies or divine revelations with the God of the prophet, i.e., at the side of Jehovah; in other words, it does not follow or trust its own prophets, who are not inspired by Jehovah. These are like snares of a bird-catcher in its road, i.e., they cast the people headlong into destruction. נביא stands at the head, both collectively and absolutely. In all its ways there is the trap of the bird-catcher: i.e., all its projects and all that it does will only tend to ensnare the people. Hostility to Jehovah and His servants the true prophets, is in the house of the God of the Israelites, i.e., in the temple erected for the calf-worship; a fact of which Amos (Amos 7:10-17) furnishes a practical example. Israel has thereby fallen as deeply into abomination and sins as in the days of Gibeah, i.e., as at the time when the abominable conduct of the men of Gibeah in connection with the concubine of a Levite took place, as related in Judg. 19ff., in consequence of which the tribe of Benjamin was almost exterminated. The same depravity on the part of Israel will be equally punished by the Lord now (cf. Hos 8:13). Geneva 15999:7 The days of visitation are come, the days of recompence are come; Israel shall know [it]: (h) the prophet [is] a fool, the spiritual man [is] mad, for the multitude of thine iniquity, and the great hatred.(h) Then they will know that they were deluded by those who claimed themselves to be their prophets and spiritual men. John Gill9:7 The days of visitation are come, the days of recompense are come,.... In which the Lord would punish the people of Israel for their sins, and reward them in a righteous manner, according as their evil works deserved; which time, being fixed and appointed by him, are called "days"; and these, because near at hand, are said to be "come"; and this is repeated for the certainty of it:Israel shall know it; by sad experience, that these days are come; and shall acknowledge the truth of the divine predictions, and the righteousness of God in his judgments. Schultens (z), from the use of the phrase in the Arabic language, interprets it of Israel's suffering punishment; with which agrees the Septuagint version, "Israel shall be afflicted", or it shall go ill with him; and to the same purpose the Arabic version: the prophet is a fool; so Israel said, before those days came, of a true prophet of the Lord, that he was a fool for prophesying of evil things, but now they shall find it otherwise. So the Targum, "they of the house of Israel shall know that they who had prophesied to them were true prophets;'' but rather this is to be understood of false prophets, who, when the day of God's visitation shall come on Israel in a way of wrath and vengeance, will appear both to themselves and others to be fools, for prophesying good things to them, when evil was at hand: the spiritual man is mad; he that was truly so, and prophesied under the inspiration of the Spirit of God, was accounted a madman for speaking against the idolatry of the times, and foretelling the judgments of God that would come upon the nation for it; but now it would be manifest, that not he, but such who pretended to be spiritual men, and to be directed and dictated by the Spirit of God, when they promised the people peace, though they walked after the imagination of their hearts, were the real madmen; who pursued the frenzies and fancies of their own minds, to the deception of themselves and the people, and called these the revelations of God, and pretended they came from the Spirit of God: for the multitude of thine iniquities, and the great hatred; that is, either those evil days came upon them for their manifold sins and transgressions, which were hateful to God, and the cause of his hatred of them; or they were suffered to give heed to those foolish and mad prophets, because of their many sins, especially idolatry; and because of their great hatred of God, and of his true prophets, and of his laws and ordinances, of his word, will, and worship, and of one another, God gave them up to a reprobate mind, to a judicial blindness and hardness of heart, to believe a lie, and whatsoever those false prophets declared unto them, because they did not like to retain him in their knowledge, to walk according to his law, and to believe his prophets. The Targum is, "but the false prophets besotted them, so as to increase thy transgression, and strengthen thine iniquities.'' (z) Animadv. Philol. in Job, p. 78. John Wesley9:7 The prophet - The false prophet. The spiritual man - That pretends to be full of the spirit of prophecy. For thine iniquity - God began his punishments in giving them over to believe their false prophets. The great hatred - Which God had against your sins.Robert Jamieson, A. R. Fausset and David Brown9:7 visitation--vengeance: punishment (Is 10:3).Israel shall know it--to her cost experimentally (Is 9:9). the prophet is a fool--The false prophet who foretold prosperity to the nation shall be convicted of folly by the event. the spiritual man--the man pretending to inspiration (Lam 2:14; Ezek 13:3; Mic 3:11; Zeph 3:4). for the multitude of thine iniquity, &c.--Connect these words with, "the days of visitation . . . are come"; "the prophet . . . is mad," being parenthetical. the great hatred--or, "the great provocation" [HENDERSON]; or, "(thy) great apostasy" [MAURER]. English Version means Israel's "hatred" of God's prophets and the law. |
|
9:89:8: Դէ՛տ է Եփրեմ ընդ Աստուծոյ մարգարէ՝ որոգայթ գայթագղութեան յամենայն ճանապարհս նորա. մոլորութիւն ՚ի տա՛ն Աստուծոյ տնկեցին[10423]։ [10423] Ոմանք. Դէտ Եփրեմ ընդ Աստուծոյ։ Դէտ է Եփրեմ ընդ Աստուծոյ, մարգարէ որոգայթ գայթակղութեան յամենայն ճանապարհս նորա. մոլորութիւն ի տան Աստուծոյ տնկեցին:8 Եփրեմը դիտորդ է Աստծու հետ,մարգարէն գայթակղութեան թակարդ է նրա բոլոր ճանապարհների վրայ.նրանք մոլորութիւն հաստատեցին Աստծու տան մէջ, 8 Եփրեմ՝ իմ Աստուծոյս ժողովուրդին դէտն է, Սակայն անոր բոլոր ճամբաներուն գայթակղութիւն կը լարէ Ու իր Աստուծոյն տանը հակառակութեան պատճառ կ’ըլլայ։ 9:8: Դէ՛տ է Եփրեմ ընդ Աստուծոյ մարգարէ՝ որոգայթ գայթագղութեան յամենայն ճանապարհս նորա. մոլորութիւն ՚ի տա՛ն Աստուծոյ տնկեցին[10423]։ [10423] Ոմանք. Դէտ Եփրեմ ընդ Աստուծոյ։ 8 Եփրեմը դիտորդ է Աստծու հետ,մարգարէն գայթակղութեան թակարդ է նրա բոլոր ճանապարհների վրայ.նրանք մոլորութիւն հաստատեցին Աստծու տան մէջ, 8 Եփրեմ՝ իմ Աստուծոյս ժողովուրդին դէտն է, Սակայն անոր բոլոր ճամբաներուն գայթակղութիւն կը լարէ Ու իր Աստուծոյն տանը հակառակութեան պատճառ կ’ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:89:8 Ефрем страж подле Бога моего; пророк сеть птицелова на всех путях его; соблазн в доме Бога его. The watchman of Ephraim [was] with my God: [but] the prophet [is] a snare of a fowler in all his ways, [and] hatred in the house of his God:9:8 σκοπὸς σκοπος focus; aim Εφραιμ εφραιμ Ephraim; Efrem μετὰ μετα with; amid θεοῦ θεος God προφήτης προφητης prophet παγὶς παγις trap σκολιὰ σκολιος warped; crooked ἐπὶ επι in; on πάσας πας all; every τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him μανίαν μανια madness ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master κατέπηξαν καταπηγνυμι stick fast in the ground; plant firmly 9:8 צֹפֶ֥ה ṣōfˌeh צפה look out אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim עִם־ ʕim- עִם with אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) נָבִ֞יא nāvˈî נָבִיא prophet פַּ֤ח pˈaḥ פַּח bird-trap יָקֹושׁ֙ yāqôš יָקוּשׁ fowler עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole דְּרָכָ֔יו dᵊrāḵˈāʸw דֶּרֶךְ way מַשְׂטֵמָ֖ה maśṭēmˌā מַשְׂטֵמָה animosity בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house אֱלֹהָֽיו׃ ʔᵉlōhˈāʸw אֱלֹהִים god(s) 9:8. speculator Ephraim cum Deo meo propheta laqueus ruinae super omnes vias eius insania in domo Dei eiusThe watchman of Ephraim was with my God: the prophet is become a snare of ruin upon all his ways, madness is in the house of his God. 8. Ephraim a watchman with my God: as for the prophet, a fowler’s snare is in all his ways, enmity in the house of his God. 9:8. The watcher of Ephraim was with my God. The prophet has become a snare of ruin over all his ways; insanity is in the house of his God. 9:8 Ефрем страж подле Бога моего; пророк сеть птицелова на всех путях его; соблазн в доме Бога его. 9:8 σκοπὸς σκοπος focus; aim Εφραιμ εφραιμ Ephraim; Efrem μετὰ μετα with; amid θεοῦ θεος God προφήτης προφητης prophet παγὶς παγις trap σκολιὰ σκολιος warped; crooked ἐπὶ επι in; on πάσας πας all; every τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him μανίαν μανια madness ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master κατέπηξαν καταπηγνυμι stick fast in the ground; plant firmly 9:8 צֹפֶ֥ה ṣōfˌeh צפה look out אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim עִם־ ʕim- עִם with אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) נָבִ֞יא nāvˈî נָבִיא prophet פַּ֤ח pˈaḥ פַּח bird-trap יָקֹושׁ֙ yāqôš יָקוּשׁ fowler עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole דְּרָכָ֔יו dᵊrāḵˈāʸw דֶּרֶךְ way מַשְׂטֵמָ֖ה maśṭēmˌā מַשְׂטֵמָה animosity בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house אֱלֹהָֽיו׃ ʔᵉlōhˈāʸw אֱלֹהִים god(s) 9:8. speculator Ephraim cum Deo meo propheta laqueus ruinae super omnes vias eius insania in domo Dei eius The watchman of Ephraim was with my God: the prophet is become a snare of ruin upon all his ways, madness is in the house of his God. 8. Ephraim a watchman with my God: as for the prophet, a fowler’s snare is in all his ways, enmity in the house of his God. 9:8. The watcher of Ephraim was with my God. The prophet has become a snare of ruin over all his ways; insanity is in the house of his God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148. Ст. 8-й, как и предыдущий, весьма труден для понимания и толкуется различно. Ефрем - страж подле Бога моего, zopheh Ephraim imi - etohaj. Слово zopheh (страж) употребляется в Библии о башечном стороже, стоящем на своем посту (4: Цар IX:17-20; 2: Цар XVIII:24-27; 1: Цар ХIV:16), а в переносном смысле о пророке, ожидающем Божественного откровения (Иер VI:17; Иез III:17; Авв II:1). По мнению некоторых комментаторов (Гитциг, Бродович) в ст. 8-м слово zopheh употреблено именно в последнем значении, и мысль пророка такова: Израиль выжидает божественных откровений не от Бога - Иеговы, а подле Бога, т. е. от ваалов, от ложных пророков. Другие комментаторы (Умбреит, Эвальд) принимают слово zopheh в значении подстерегатель, караульщик, а предлог im (рус. т. подле) в значении против; мысль пророка при таком понимании получает тот смысл, что Ефрем нападает на самого Бога, причем Осия имеет в виду преследование народом пророков (ср. Ам VII:10-17). По мнению Гоонакера, слова zopheh Ephraim im elohaj служат приложением к дальнейшему nabi, и смысл их, в связи с дальнейшим может быть передан так: "тот, кто является стражем Ефрема вместе (= от лица) с Богом, - пророк, - сеть птицелова на всех путях его, т. е. козни и вражда против него. В доме Бога его: Домом Божиим, очевидно, пророк называет всю землю израильскую. Отличие греческого текста от еврейского в ст. 8-м состоит в том, что вместо слов poh jakosch сеть птицелова, LXX читали pah ikkesch и перевели pagiV skolia, слав. "пругло строптиво". Евр. mastemah (вражда) LXX как и в стихе 7, перевели словом mania; отсюда в слав. "изумленна", а глагол katephxan - "утвердиша" перенесли в 8: ст. из след. (евр. heemiku).Adam Clarke: Commentary on the Bible - 18319:8: The watchman of Ephraim - The true prophet, was with - faithful to, God.The prophet - The false prophet is the snare of a fowler; is continually deceiving the people, and leading them into snares, and infusing into their hearts deep hatred against God and his worship. Albert Barnes: Notes on the Bible - 18349:8: The watchman of Ephraim was with my God - These words may well contrast the office of the true prophet with the false. For Israel had had many true prophets, and such was Hosea himself now. The true prophet was at all times with "God." He was "with God," as holpen by God, "watching" or looking out and on into the future by the help of God. He was "with God," as walking with God in a constant sense of His presence, and in continual communion with Him. He was "with God," as associated by God with Himself, in teaching, warning, correcting, exhorting His people, as the Apostle says, "we then as workers together with Him" Co2 6:1.It might also be rendered in nearly the same sense, "Ephraim was a watchman with my God," and this is more according to the Hebrew words. As though the whole people of Israel had an office from God , "and God addressed it as a whole, 'I made thee, as it were, a watchman and prophet of God to the neighboring nations, that through My providence concerning thee, and thy living according to the law, they too might receive the knowledge of Me. But thou hast acted altogether contrary to this, for thou hast become a snare to them. '" Yet perhaps, if so construed, it would rather mean, "Ephraim is a watchman, beside my God," as it is said, "There is none upon earth, that I desire with Thee" Psa 73:25, i. e., beside Thee. In God the Psalmist had all, and desired to have nothing "with," i. e., beside God. Ephraim was not content with God's Rev_elations, but would himself be "a seer, an espier" of future events, the prophet says with indignation, "together with my God." God, in fact, sufficed. Ephraim not. Ahab hated God's prophet, "because he did not speak good concerning him but evil" Kg1 22:8, Kg1 22:18. And so the kings of Israel had court-prophets of their own, an establishment, as it would seem, of four hundred and fifty prophets of Baal, and four hundred prophets of Ashtaroth Kg1 18:19, which was filled up again by new impostors Kg2 3:13; Kg2 10:19, when after the miracle of Mount Carmel, Elijah, according to the law Deu 13:5; Deu 17:5, put to death the prophets of Baal. These false prophets, as well as those of Judah in her evil days, flattered the kings who supported them, misled them, encouraged them in disbelieving the threatenings of God, and so led to their destruction. By these means, the bad priests maintained their hold over the people. They were the antichrists of the Old Testament, disputing the authority of God, in whose name they prophesied. Ephraim encouraged their sins, as God says of Judah by Jeremiah, "My people love to have it so" Jer 5:31. It willed to be deceived, and was so. "On searching diligently ancient histories," says Jerome, "I could not find that any divided the Church, or seduced people from the house of the Lord, except those who have been set by God as priests and prophets, i. e. watchmen. These then are turned into a snare, setting a stumbling-block everywhere, so that whosoever entereth on their ways, falls, and cannot stand in Christ, and is led away by various errors and crooked paths to a precipice." : "No one," says another great father, "doth wider injury than one who acteth perversely, while he hath a name or an order of holiness." "God endureth no greater prejudice from any than from priests, when He seeth those whom He has set for the correction of others, give from themselves examples of perverseness, when "we" sin, who ought to restrain sin. What shall become of the flock, when the pastors become wolves?" The false prophet is the snare of a fowler in - (literally, "upon") all his ways i. e., whatever Ephraim would do, wheRev_er the people, as a whole or any of them, would go, there the false prophet beset them, endeavoring to make each and everything a means of holding them back from their God. This they did, "being hatred in the house of his God." As one says, "I am (all) prayer" Psa 109:4, because he was so given up to prayer that he seemed turned into prayer; his whole soul was concentrated in prayer; so of these it is said, "they" were "hatred." They hated so intensely, that their whole soul was turned into hatred; they were as we say, hatred personified; hatred was embodied in them, and they ensouled with hate. They were also the source of hatred against God and man. And this each false prophet was "in the house of his God!" for God was still his God, although not owned by him as God. God is the sinners God to avenge, if he will not allow Him to be his God, to convert and pardon. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:8: watchman: Sol 3:3; Isa 62:6; Jer 6:17, Jer 31:6; Eze 3:17, Eze 33:7; Mic 7:4; Heb 13:17with: Kg1 17:1, Kg1 18:1, Kg1 18:36-39, Kg1 22:28; Kg2 2:14, Kg2 2:21, Kg2 3:15-20, Kg2 4:1-7, Kg2 4:33-37, Kg2 4:41; Kg2 4:43, Kg2 5:14, Kg2 5:27, Kg2 6:17, Kg2 6:18, Kg2 7:2, Kg2 7:19, Kg2 13:21 but: Hos 5:1; Kg1 18:19, Kg1 22:6, Kg1 22:11, Kg1 22:22; Jer 6:14, Jer 14:13; Lam 2:14, Lam 4:13 in the: or, against the, Joh 15:24; Rom 3:7 Geneva 15999:8 The watchman of Ephraim (i) [was] with my God: [but] the prophet [is] a snare of a fowler in all his ways, [and] hatred in the house of his God.(i) The Prophet's duty is to bring men to God, and not to be a snare to pull them from God. John Gill9:8 The watchman of Ephraim was with my God,.... Formerly the watchmen of Ephraim, or the prophets of Israel, were with the true God, whom the prophet calls his God; as Elijah and Elisha, who had communion and intimacy with him; had revelations and instructions from him; and were under the direction and inspiration of his Spirit, and prophesied in his name things according to his will, and for the good of his people: or "the watchman of Ephraim should be with my God"; on his side, and promote his worship and service, his honour and interest; and give the people warning from him, having heard the word at his mouth: but now they were not with him, nor for him, nor did as they should: or one that bore this character of a watchman in the ten tribes, pretended to be such a one, and would be thought to be with God, and to have his mind and will, and to be sincere for his glory:but the prophet is a snare of a fowler in all his ways; the false prophet, the same with the watchman, instead of guiding and directing Ephraim in the right way in which he should go, lays snares for him in all the ways he takes, to lead him wrong, and draw him into sin, particularly into idolatry, both by his doctrine and example: and hatred in the house of his God; and so became detestable and execrable it the house of his own god, the calf at Bethel, in the temple there: prophesying such things as in the event prove false, and drawing into such practices as brought on ruin and desolation. The Targum interprets it, of laying snares for their prophets, their true prophets; and Kimchi and Jarchi of slaying Zechariah the prophet in the temple. John Wesley9:8 The watchman - The old true prophets indeed were with God. My God - The God of Hosea. The prophet - The false prophets have, as well as the people, left God. Is a snare - Their pretended predictions are but a snare, such as fowlers lay. And hatred - Such prophets are full of hatred and malice: yea, they are hatred itself.Robert Jamieson, A. R. Fausset and David Brown9:8 The watchman . . . was with my God--The spiritual watchmen, the true prophets, formerly consulted my God (Jer 31:6; Hab 2:1); but their so-called prophet is a snare, entrapping Israel into idolatry.hatred--rather, "(a cause of) apostasy" (see Hos 9:7) [MAURER]. house of his God--that is, the state of Ephraim, as in Hos 8:1 [MAURER]. Or, "the house of his (false) god," the calves [CALVIN]. Jehovah, "my God," seems contrasted with "his God." CALVIN'S view is therefore preferable. |
|
9:99:9: Ապականեցան ըստ աւուրցն բարձանց. յիշեսցէ՛ զանօրէնութիւնս նոցա, եւ վրէ՛ժ խնդրեսցէ մեղաց նոցա։ Ապականեցան ըստ աւուրցն բարձանց``. յիշեսցէ զանօրէնութիւնս նոցա, եւ վրէժ խնդրեսցէ մեղաց նոցա:9 ապականուեցին ինչպէս բարձունքի օրերին. Տէրը կը յիշի նրանց անօրէնութիւններըեւ վրէժ կը լուծի նրանց մեղքերի համար: 9 Գաբաայի օրերուն պէս խիստ շատ ապականեցան։Անոնց անօրէնութիւնը պիտի յիշէ։Անոնց մեղքը պիտի պատժէ։ 9:9: Ապականեցան ըստ աւուրցն բարձանց. յիշեսցէ՛ զանօրէնութիւնս նոցա, եւ վրէ՛ժ խնդրեսցէ մեղաց նոցա։ 9 ապականուեցին ինչպէս բարձունքի օրերին. Տէրը կը յիշի նրանց անօրէնութիւններըեւ վրէժ կը լուծի նրանց մեղքերի համար: 9 Գաբաայի օրերուն պէս խիստ շատ ապականեցան։Անոնց անօրէնութիւնը պիտի յիշէ։Անոնց մեղքը պիտի պատժէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:99:9 Глубоко упали они, развратились, как во дни Гивы; Он вспомнит нечестие их, накажет их за грехи их. They have deeply corrupted [themselves], as in the days of Gibeah: [therefore] he will remember their iniquity, he will visit their sins:9:9 ἐφθάρησαν φθειρω corrupt κατὰ κατα down; by τὰς ο the ἡμέρας ημερα day τοῦ ο the βουνοῦ βουνος mound μνησθήσεται μιμνησκω remind; remember ἀδικίας αδικια injury; injustice αὐτοῦ αυτος he; him ἐκδικήσει εκδικεω vindicate; avenge ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him 9:9 הֶעְמִֽיקוּ־ heʕmˈîqû- עמק be deep שִׁחֵ֖תוּ šiḥˌēṯû שׁחת destroy כִּ ki כְּ as ימֵ֣י ymˈê יֹום day הַ ha הַ the גִּבְעָ֑ה ggivʕˈā גִּבְעָה Gibeah יִזְכֹּ֣ור yizkˈôr זכר remember עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin יִפְקֹ֖וד yifqˌôḏ פקד miss חַטֹּאותָֽם׃ ס ḥaṭṭôṯˈām . s חַטָּאת sin 9:9. profunde peccaverunt sicut in diebus Gabaa recordabitur iniquitatis eorum et visitabit peccata eorumThey have sinned deeply, as in the days of Gabaa: he will remember their iniquity, and wilI visit their sin. 9. They have deeply corrupted themselves, as in the days of Gibeah: he will remember their iniquity, he will visit their sins. 9:9. They have sinned profoundly, just as in the days of Gibeah. He will remember their iniquity, and he will repay their sin. 9:9 Глубоко упали они, развратились, как во дни Гивы; Он вспомнит нечестие их, накажет их за грехи их. 9:9 ἐφθάρησαν φθειρω corrupt κατὰ κατα down; by τὰς ο the ἡμέρας ημερα day τοῦ ο the βουνοῦ βουνος mound μνησθήσεται μιμνησκω remind; remember ἀδικίας αδικια injury; injustice αὐτοῦ αυτος he; him ἐκδικήσει εκδικεω vindicate; avenge ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him 9:9 הֶעְמִֽיקוּ־ heʕmˈîqû- עמק be deep שִׁחֵ֖תוּ šiḥˌēṯû שׁחת destroy כִּ ki כְּ as ימֵ֣י ymˈê יֹום day הַ ha הַ the גִּבְעָ֑ה ggivʕˈā גִּבְעָה Gibeah יִזְכֹּ֣ור yizkˈôr זכר remember עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin יִפְקֹ֖וד yifqˌôḏ פקד miss חַטֹּאותָֽם׃ ס ḥaṭṭôṯˈām . s חַטָּאת sin 9:9. profunde peccaverunt sicut in diebus Gabaa recordabitur iniquitatis eorum et visitabit peccata eorum They have sinned deeply, as in the days of Gabaa: he will remember their iniquity, and wilI visit their sin. 9. They have deeply corrupted themselves, as in the days of Gibeah: he will remember their iniquity, he will visit their sins. 9:9. They have sinned profoundly, just as in the days of Gibeah. He will remember their iniquity, and he will repay their sin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149. Пророк приводит на память известное событие из эпохи Судей, когда Вениамитяне, жители Гивы, совершали гнусное насилие над наложницей Левита (Суд гл. XIX-XXI). Он хочет сказать, что его современники погрязли во грехе, как некогда жители Гивы. В греческ. тексте первый глагол 9: ст. heemiku отнесен к ст. 8, а собственное имя Гивы принято за нарицательное - холм; отсюда получилось чтение нашего слав. т.: "растлешася по днем холма".Adam Clarke: Commentary on the Bible - 18319:9: They have deeply corrupted themselves, as in the days of Gibeah - This relates to that shocking rape and murder of the Levite's wife, mentioned Jdg 19:16, etc.Albert Barnes: Notes on the Bible - 18349:9: They have deeply corrupted themselves - Literally, "they have gone deep, they are corrupted." They have deeply immersed themselves in wickedness; have gone to the greatest depth they could, in it; they are sunk in it, so that they could hardly be extricated from it; and this, of their own deliberate intent; they contrived it deeply, hiding themselves, as they hoped, from God.As in, the days of Gibeah - When Benjamin espoused the cause of "the children of Belial" who had worked such horrible brutishness in Gibeah toward the concubine of the Levite. This they maintained with such obstinacy, that, through God's judgment, the whole tribe perished, except six hundred men. Deeply they must have already corrupted themselves, who supported such guilt. Such corruption and such obstinacy was their's still. Therefore "he will remember their iniquity." God seemed for a time, as if He overlooked the guilt of Benjamin in the days of Gibeah, for at first He allowed them to be even victorious over Israel, yet in the end, they were punished, almost to extermination, and Gibeah was destroyed. So now, although He bore long with Ephraim, He would, in the end show that He remembered all by visiting all. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:9: deeply: Isa 24:5, Isa 31:6Gibeah: Hos 10:9; Jdg 19:22-30, Jdg 20:1-21:25 therefore: Hos 8:13 Geneva 15999:9 They (k) have deeply corrupted [themselves], as in the days of Gibeah: [therefore] he will remember their iniquity, he will visit their sins.(k) This people is so rooted in their wickedness, that Gibeah, which was similar to Sodom, was never more corrupt; (Judg 19:22). John Gill9:9 They have deeply corrupted themselves, as in the days of Gibeah,.... Not the false prophets and watchmen only; but rather Ephraim, or the ten tribes, through their means became extremely corrupt in principle and practice; they had most sadly degenerated, and were deeply sunk and immersed in all manner of wickedness, and rooted in it, and continued obstinate and incorrigible, so that there was no hope of reformation among them; they had got to as great a pitch of wickedness, and were guilty of the like uncleanness, lewdness, barbarity, and cruelty, as were acted by the men of Gibeah, with respect to the Levite and his concubine, Judg 19:1; for Gibeah of Benjamin is here meant, where the people asked a king, and rebelled against the words of the prophet, as some in Jarchi interpret it:therefore he will remember their iniquity, he will visit their sins: that is, God, my God, as the prophet calls him in Hos 9:8, will not forgive and forget their sins; pardon being often expressed by a non-remembrance of sins; but will make inquiry after them, and visit them in a way of wrath and vengeance, and punish for them as they deserve: they being obstinate and impenitent, and persisting in their sins, like the men of Gibeah and Benjamin. Robert Jamieson, A. R. Fausset and David Brown9:9 as in the days of Gibeah--as in the day of the perpetration of the atrocity of Gibeah, narrated in Judg 19:16-22, &c. |
|
9:109:10: Իբրեւ զխաղո՛ղ յանապատի գտի զԻսրայէլ. եւ իբրեւ զդիտակ ՚ի թզենւոջ վաղահասուկ տեսի զհարս նոցա. նոքա մտին ՚ի Բելփեգո՛վր, եւ օտարացան յամօթ իւրեանց. եւ եղեն գարշելիքն իբրեւ զսիրեցեալս[10424]։ [10424] Ոմանք. Զդիտակ թզենւոջ վաղա՛՛։ Իբրեւ զխաղող յանապատի գտի զԻսրայէլ, եւ իբրեւ [87]զդիտակ ի թզենւոջ վաղահասուկ տեսի զհարս [88]նոցա. նոքա մտին ի Բեղփեգովր, եւ [89]օտարացան յամօթ իւրեանց. եւ եղեն գարշելիքն իբրեւ զսիրեցեալս:10 Գտայ Իսրայէլին՝ ինչպէս խաղող անապատում,եւ տեսայ նրանց հայրերին՝ որպէս պահակ վաղահաս թզենու մէջ: Նրանք մտան Բելփեգոր եւ օտարացան ամօթահար լինելով.գարշելիները դարձան սիրելիներ: 10 Իսրայէլը անապատի մէջ եղող խաղողի պէս գտայ Եւ ձեր հայրերը թզենիին կանխահաս պտուղին պէս տեսայ, Սակայն անոնք Բելփեգովր մտան Ու իրենց անձը ամօթալից գործերու նուիրեցին Եւ իրենց սիրած բանին պէս իրենք ալ զզուելի եղան։ 9:10: Իբրեւ զխաղո՛ղ յանապատի գտի զԻսրայէլ. եւ իբրեւ զդիտակ ՚ի թզենւոջ վաղահասուկ տեսի զհարս նոցա. նոքա մտին ՚ի Բելփեգո՛վր, եւ օտարացան յամօթ իւրեանց. եւ եղեն գարշելիքն իբրեւ զսիրեցեալս[10424]։ [10424] Ոմանք. Զդիտակ թզենւոջ վաղա՛՛։ 10 Գտայ Իսրայէլին՝ ինչպէս խաղող անապատում,եւ տեսայ նրանց հայրերին՝ որպէս պահակ վաղահաս թզենու մէջ: Նրանք մտան Բելփեգոր եւ օտարացան ամօթահար լինելով.գարշելիները դարձան սիրելիներ: 10 Իսրայէլը անապատի մէջ եղող խաղողի պէս գտայ Եւ ձեր հայրերը թզենիին կանխահաս պտուղին պէս տեսայ, Սակայն անոնք Բելփեգովր մտան Ու իրենց անձը ամօթալից գործերու նուիրեցին Եւ իրենց սիրած բանին պէս իրենք ալ զզուելի եղան։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:109:10 Как виноград в пустыне, Я нашел Израиля; как первую ягоду на смоковнице, в первое время ее, увидел Я отцов ваших, но они пошли к Ваал-Фегору и предались постыдному, и сами стали мерзкими, как те, которых возлюбили. I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: [but] they went to Baal- peor, and separated themselves unto [that] shame; and [their] abominations were according as they loved:9:10 ὡς ως.1 as; how σταφυλὴν σταφυλη grapes ἐν εν in ἐρήμῳ ερημος lonesome; wilderness εὗρον ευρισκω find τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ὡς ως.1 as; how σκοπὸν σκοπος focus; aim ἐν εν in συκῇ συκη fig tree πρόιμον πρωιμος early εἶδον οραω view; see πατέρας πατηρ father αὐτῶν αυτος he; him αὐτοὶ αυτος he; him εἰσῆλθον εισερχομαι enter; go in πρὸς προς to; toward τὸν ο the Βεελφεγωρ βεελφεγωρ and; even ἀπηλλοτριώθησαν απαλλοτριοω estrange εἰς εις into; for αἰσχύνην αισχυνη shame καὶ και and; even ἐγένοντο γινομαι happen; become οἱ ο the ἠγαπημένοι αγαπαω love ὡς ως.1 as; how οἱ ο the ἐβδελυγμένοι βδελυσσω abominate; loathsome 9:10 כַּ ka כְּ as עֲנָבִ֣ים ʕᵃnāvˈîm עֵנָב grape בַּ ba בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert מָצָ֨אתִי֙ māṣˈāṯî מצא find יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כְּ kᵊ כְּ as בִכּוּרָ֤ה vikkûrˈā בִּכּוּרָה early fig בִ vi בְּ in תְאֵנָה֙ ṯᵊʔēnˌā תְּאֵנָה fig בְּ bᵊ בְּ in רֵ֣אשִׁיתָ֔הּ rˈēšîṯˈāh רֵאשִׁית beginning רָאִ֖יתִי rāʔˌîṯî ראה see אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father הֵ֜מָּה hˈēmmā הֵמָּה they בָּ֣אוּ bˈāʔû בוא come בַֽעַל־פְּעֹ֗ור vˈaʕal-pᵊʕˈôr בַּעַל פְּעֹור Baal Peor וַ wa וְ and יִּנָּֽזְרוּ֙ yyinnˈāzᵊrû נזר dedicate לַ la לְ to † הַ the בֹּ֔שֶׁת bbˈōšeṯ בֹּשֶׁת shame וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be שִׁקּוּצִ֖ים šiqqûṣˌîm שִׁקּוּץ idol כְּ kᵊ כְּ as אָהֳבָֽם׃ ʔohᵒvˈām אֹהַב display of love 9:10. quasi uvas in deserto inveni Israhel quasi prima poma ficulneae in cacumine eius vidi patres eorum ipsi autem intraverunt ad Beelphegor et abalienati sunt in confusione et facti sunt abominabiles sicut ea quae dilexeruntI found Israel like grapes in the desert, I saw their fathers like the firstfruits of the fig tree in the top thereof: but they went in to Beelphegor, and alienated themselves to that confusion, and became abominable, as those things were, which they loved. 10. I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first season: but they came to Baal-peor, and consecrated themselves unto the shameful thing, and became abominable like that which they loved. 9:10. I discovered Israel like grapes in the desert. Like the first fruits of the fig tree, I saw their fathers on the end of its branches. But they went in to Baal-peor, and they have been estranged by intermingling, and they have became abominable, just like the things that they chose to love. 9:10 Как виноград в пустыне, Я нашел Израиля; как первую ягоду на смоковнице, в первое время ее, увидел Я отцов ваших, но они пошли к Ваал-Фегору и предались постыдному, и сами стали мерзкими, как те, которых возлюбили. 9:10 ὡς ως.1 as; how σταφυλὴν σταφυλη grapes ἐν εν in ἐρήμῳ ερημος lonesome; wilderness εὗρον ευρισκω find τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ὡς ως.1 as; how σκοπὸν σκοπος focus; aim ἐν εν in συκῇ συκη fig tree πρόιμον πρωιμος early εἶδον οραω view; see πατέρας πατηρ father αὐτῶν αυτος he; him αὐτοὶ αυτος he; him εἰσῆλθον εισερχομαι enter; go in πρὸς προς to; toward τὸν ο the Βεελφεγωρ βεελφεγωρ and; even ἀπηλλοτριώθησαν απαλλοτριοω estrange εἰς εις into; for αἰσχύνην αισχυνη shame καὶ και and; even ἐγένοντο γινομαι happen; become οἱ ο the ἠγαπημένοι αγαπαω love ὡς ως.1 as; how οἱ ο the ἐβδελυγμένοι βδελυσσω abominate; loathsome 9:10 כַּ ka כְּ as עֲנָבִ֣ים ʕᵃnāvˈîm עֵנָב grape בַּ ba בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert מָצָ֨אתִי֙ māṣˈāṯî מצא find יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כְּ kᵊ כְּ as בִכּוּרָ֤ה vikkûrˈā בִּכּוּרָה early fig בִ vi בְּ in תְאֵנָה֙ ṯᵊʔēnˌā תְּאֵנָה fig בְּ bᵊ בְּ in רֵ֣אשִׁיתָ֔הּ rˈēšîṯˈāh רֵאשִׁית beginning רָאִ֖יתִי rāʔˌîṯî ראה see אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father הֵ֜מָּה hˈēmmā הֵמָּה they בָּ֣אוּ bˈāʔû בוא come בַֽעַל־פְּעֹ֗ור vˈaʕal-pᵊʕˈôr בַּעַל פְּעֹור Baal Peor וַ wa וְ and יִּנָּֽזְרוּ֙ yyinnˈāzᵊrû נזר dedicate לַ la לְ to † הַ the בֹּ֔שֶׁת bbˈōšeṯ בֹּשֶׁת shame וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be שִׁקּוּצִ֖ים šiqqûṣˌîm שִׁקּוּץ idol כְּ kᵊ כְּ as אָהֳבָֽם׃ ʔohᵒvˈām אֹהַב display of love 9:10. quasi uvas in deserto inveni Israhel quasi prima poma ficulneae in cacumine eius vidi patres eorum ipsi autem intraverunt ad Beelphegor et abalienati sunt in confusione et facti sunt abominabiles sicut ea quae dilexerunt I found Israel like grapes in the desert, I saw their fathers like the firstfruits of the fig tree in the top thereof: but they went in to Beelphegor, and alienated themselves to that confusion, and became abominable, as those things were, which they loved. 10. I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first season: but they came to Baal-peor, and consecrated themselves unto the shameful thing, and became abominable like that which they loved. 9:10. I discovered Israel like grapes in the desert. Like the first fruits of the fig tree, I saw their fathers on the end of its branches. But they went in to Baal-peor, and they have been estranged by intermingling, and they have became abominable, just like the things that they chose to love. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-191410. "Как путнику приятны ягода в пустыне", говорит св. Ефрем Сирин в объяснение ст. 10, "так любезны были Богу отцы их (израильтян), когда жили они среди язычников - Аммореев и Египтян, представляемых здесь под образом пустыни". Но израильтяне оказались недостойными любви Иеговы, так как уклонились в служение языческим богам. К Ваал-Фегору, bааl-роог: в еврейском тексте имеется в виду собственно название местности, где почитали Ваал-фегор (ср. Чис XXV:3). Культ Ваал-фегора, которому предались израильтяне на полях моавитских, состоял в грубом разврате, которому предавались жены и девицы. Поэтому пророк говорит: предались постыдному (слав. "отчуждишася на стыдение") и сами стали мерзки, как те, которых возлюбили, т. е. сделались предметом отвращения Иеговы, как сам Ваал-фегор.Adam Clarke: Commentary on the Bible - 18319:10: I found Israel like grapes in the wilderness - While they were faithful, they were as acceptable to me as ripe grapes would be to a thirsty traveler in the desert.I saw your fathers - Abraham, Isaac, Jacob, Moses, Joshua, Caleb, Samuel, etc. As the first ripe - Those grapes, whose bud having come first, and being exposed most to the sun, have been the first ripe upon the tree; which tree was now in the vigor of youth, and bore fruit for the first time. A metaphor of the rising prosperity of the Jewish state. But they went to Baal-Peor - The same as the Roman Priapus, and worshipped with the most impure rites. And their abominations were according as they loved - Or, "they became as abominable as the object of their love." So Bp. Newcome. And this was superlatively abominable. Albert Barnes: Notes on the Bible - 18349:10: I found Israel like grapes in the wilderness - God is not said to find anything, as though "He" had lost it, or knew not where it was, or came suddenly upon it, not expecting it. "They" were lost, as relates to Him, when they were found by Him. As our Lord says of the returned prodigal, "This my son was lost and is found" Luk 15:32. He "found" them and made them pleasant in His own sight, "as grapes which a man finds unexpectedly, in "a great terrible wilderness of fiery serpents and drought" Deu 8:15, where commonly nothing pleasant or refreshing grows; or "as the first ripe in the fig-tree at her fresh time," whose sweetness passed into a proverb, both from its own freshness and from the long abstinence (see Isa 28:4). God gave to Israel both richness and pleasantness in His own sight; but Israel, from the first, corrupted God's good gifts in them. This generation only did as their fathers. So Stephen, setting forth to the Jews how their fathers had rebelled against Moses, and persecuted the prophets, sums up; "as your fathers did, so do ye" Act 7:51. Each generation was filling up the measure of their fathers, until it was full; as the whole world is doing now Rev 14:15.But they went to Baal-Peor - "They," the word is emphatic; these same persons to whom God showed such love, to whom He gave such gifts, "went." They left God who called them, and "went" to the idol, which could not call them. Baal-Peor, as his name probably implies, was "the filthiest and foulest of the pagan gods." It appears from the history of the daughters of Midian, that his worship consisted in deeds of shame Num. 25. And separated themselves unto that shame - that is, to Baal-Peor, "whose" name of "Baal, Lord," he turns into "Bosheth, shame" . Holy Scripture gives disgraceful names to the idols, (as "abominations, nothings, dungy things, vanities, uncleanness," in order to make people ashamed of them. "To this shame they separated themselves" from God, in order to unite themselves with it. The Nazarite "separated himself from" certain earthly enjoyments, and consecrated himself, for a time or altogether, to God; these "separated themselves from" God, and united, devoted, consecrated themselves "to shame." "They made themselves, as it were, Nazarites to shame." Shame was the object of their worship and their God, "and" their "abominations were according as they loved," i. e., they had as many "abominations" or abominable idols, "as" they had "loves." They multiplied abominations, "after their heart's desire;" their abominations were manifold, because their passions were so; and their love being corrupted, they loved nothing but abominations. Yet it seems simpler and truer to render it, "and they became abominations, like their loves;" as the Psalmist says, "They that make them are like unto them" Psa 115:8. : "The object which the will desires and loves, transfuses its own goodness or badness into it." Man first makes his god like his own corrupt self, or to some corruption in himself, and then, worshiping this ideal of his own, he becomes the more corrupt through copying that corruption. He makes his god "in his" own "image and likeness," the essence and concentration of his own bad passions, and then conforms himself to the likeness, not of God, but of what was most evil in himself. Thus the Pagan made gods of lust, cruelty, thirst for war; and the worship of corrupt gods reacted on themselves. They forgot that they were "the work of their own hands," the conception of their own minds, and professed to "do gladly" "what so great gods" had done. And more widely, says a father , "what a man's love is, that he is. Lovest thou earth? thou art earth. Lovest thou God? What shall I say? thou shalt be god." : "Naught else maketh good or evil actions, save good or evil affections." Love has a transforming power over the soul, which the intellect has not. "He who serveth an abomination is himself an abomination" , is a thoughtful Jewish saying. "The intellect brings home to the soul the knowledge on which it worketh, impresses it on itself, incorporates it with itself. Love is an impulse whereby he who loves is borne forth toward that which he loves, is united with it, and is transformed into it." Thus in explaining the words, "Let Him kiss me with the kisses of His Mouth," Sol 1:2, the fathers say , "Then the Word of God kisseth us, when He enlighteneth our heart with the Spirit of divine knowledge, and the soul cleaveth to Him and His Spirit is transfused into him." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:10: found: Hos 11:1; Exo 19:4-6; Deu 32:10; Jer 2:2, Jer 2:3, Jer 31:2grapes: Hos 2:15; Num 13:23, Num 13:24; Isa 28:4; Mic 7:1 but: Num. 25:3-18; Deu 4:3; Psa 106:28 separated: Hos 4:14; Jdg 6:32; Kg1 16:31; Jer 11:13; Rom 6:21 and their: Num 15:39; Deu 32:17; Psa 81:12; Jer 5:31; Eze 20:8; Amo 4:5 Carl Friedrich Keil and Franz Delitzsch9:10Hos 9:10. "I found Israel like grapes in the desert, I saw your fathers like early fruit on the fig-tree in the first shooting; but they came to Baal-peor, and consecrated themselves to shame, and became abominations like their lover." Grapes in the desert and early figs are pleasant choice fruits to whoever finds them. This figure therefore indicates the peculiar pleasure which Jehovah found in the people of Israel when He led them out of Egypt, or the great worth which they had in His eyes when He chose them for the people of His possession, and concluded a covenant with them at Sinai (Theod., Cyr.). Bammidbâr (in the desert) belongs, so far as its position is concerned, to ‛ănâbhı̄m: grapes in the dry, barren desert, where you do not expect to find such refreshing fruit; but, so far as the fact is concerned, it also refers to the place in which Israel was thus found by God, since you can only find fruit in the desert when you are there yourself. The words, moreover, evidently refer to Deut 32:10 ("I found him Israel in the wilderness," etc.), and point implicite to the helpless condition in which Israel was when God first adopted it. The suffix to berē'shı̄thâh (at her beginning) refers to תּאנה, the first-fruit, which the fig-tree bears in its first time, at the first shooting. But Israel no longer answered to the good pleasure of God. They came to Baal-peor. בּעל־פּעור without the preposition אל is not the idol of that name, but the place where it was worshipped, which was properly called Beth-peor or Peor (see at Num 23:28 and Num 25:3). ינּזרוּ is chosen instead of יצּמד (Num 23:3, Num 23:5), to show that Israel ought to have consecrated itself to Jehovah, to have been the nazir of Jehovah. Bōsheth (shame) is the name given to the idol of Baal-peor (cf. Jer 3:24), the worship of which was a shame to Israel. 'Ohabh, the paramour, is also Baal-peor. Of all the different rebellions on the part of Israel against Jehovah, the prophet singles out only the idolatry with Baal-peor, because the principal sin of the ten tribes was Baal-worship in its coarser or more refined forms. Geneva 15999:10 I found Israel like (l) grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: [but] they went to Baalpeor, and separated themselves unto [that] shame; and [their] abominations were according (m) as they loved.(l) Meaning, that he esteemed them and delighted in them in this way. (m) They were as abominable to me, as their lovers the idols. John Gill9:10 I found Israel like grapes in the wilderness,.... Not Jacob or Israel personally, with the few souls that went down with him into Egypt; for these died in Egypt, and never returned from thence, or came into the wilderness to be found; nor Israel in a spiritual sense, the objects of electing, redeeming, and calling grace; though it may be accommodated to them, who in their nature state are as in a wilderness, in a forlorn, hopeless, helpless, and uncomfortable condition; in which the Lord finds them, seeking them by his Son in redemption, and by his Spirit in the effectual calling; when they are like grapes, not in themselves, being destitute of all good, and having nothing but sin and wickedness in them; for, whatever good thing is in them at conversion, it is not found, but put there; but the simile may serve to express the great and unmerited love of God to his people, who are as agreeable to him as grapes in the wilderness to a thirsty traveller; and in whom he takes great delight and complacency, notwithstanding all their sinfulness and unworthiness; and bestows abundance of grace upon them, and makes them like clusters of grapes indeed; and such were many of the Jewish fathers, and who are here intended, even the people of Israel brought out of Egypt into the wilderness of Arabia, through which they travelled to Canaan: here the Lord found them, took notice and care of them, provided for them, and protected them, and gave them, many tokens of his love and affection; see Deut 32:10; and they were as acceptable to him, and he took as much delight and pleasure in them, as one travelling through the deserts of Arabia, or any other desert, would rejoice at finding a vine laden with clusters of grapes. The design of this metaphor is not to compare Israel with grapes, because of any goodness in them, and as a reason of the Lord's delight in them; for neither for quantity nor quality were they like them, being few, and very obstinate and rebellious; but to set forth the great love of God to them, and his delight and complacency in them; which arose and sprung, not from any excellency in them, but from his own sovereign good will and pleasure; see Deut 7:6;I saw your fathers as the first ripe in the fig tree at her first time; the Lord looked upon their ancestors when they were settled as a people, in their civil and church state, upon their being brought out of Egypt, with as much pleasure as a man beholds the first ripe fig his fig tree produces after planting it, or the first it produces in the season, the fig tree bearing twice in a year; but the first is commonly most desired, as being most rare and valuable; and such were the Israelites to the Lord at first, Mic 7:1. This is observed, to aggravate their ingratitude to the Lord, which soon discovered itself; and to suggest that their posterity were like them, who, though they had received many favours from the Lord, as tokens of his affection to them, and delight in them; yet behaved in a most shocking and shameful manner to him: but they went to Baalpeor: or "went into Baalpeor" (a); committed whoredom with that idol, even in the wilderness where the Lord found them and showed so much regard to them; this refers to the history in Num 25:1. Baalpeor is by some interpreted "the lord" or "god of opening": and was so called, either from his opening his mouth in prophecy, as Ainsworth (b) thinks, as Nebo, a god of Babylon, had his name from prophesying; or from his open mouth, with which this idol was figured, as a Jewish writer (c) observes; whose worshipper took him to be inspired, and opened their mouths to receive the divine afflatus from him: others interpret it "the lord" or "god of nakedness"; because his worshippers exposed to him their posteriors in a shameful manner, and even those parts which ought to be covered; and this is the sense of most of the Jewish writers. So, in the Jerusalem Talmud (d), the worship of Peor is represented in like manner, and as most filthy and obscene, as it is by Jarchi (e), who seems to have taken his account from thence; and even Maimonides (f) says it was a known thing that the worship of Peor was by uncovering of the nakedness; and this he makes to be the reason why God commanded the priests to make themselves breeches to cover their nakedness in the time of service, and why they might not go up to the altar by steps, that their nakedness might not be discovered; in short, they took this Peor to be no other than a Priapus; and in this they are followed by many Christians, particularly by Jerom on this place, who observes that Baalpeor is the god of the Moabites, whom we may call Priapus; and so Isidore (g) says, there was an idol in Moab called Baal, on Mount Fegor, whom the this call Priapus, the god of gardens; but Mr. Selden (h) rejects this notion, and contends that Peor is either the name of a mountain, of which Isidore, just now mentioned, speaks; see Num 23:28; where Baal was worshipped, and so was called from thence Baalpeor; as Jupiter Olympius, Capitolinus, &c. is so called from the mountains of Olympus, Capitolinus, &c. where divine honours are paid him; or else the name of a man, of some great person in high esteem, who was deified by the Moabites, and worshipped by them after his death; and so Baalpeor may be the same as "Lord Peor"; and it seems most likely that Peor is the name of a man, at least of an idol, since we read of Bethpeor, or the temple of Peor, in Deut 34:6; and separated themselves unto that shame; they separated themselves from God and his worship, and joined themselves to that shameful idol, and worshipped it, thought by many, as before observed, to be the Priapus of the Gentiles, in whose worship the greatest of obscenities were used, not fit to be named: so that this epithet of shame is with great propriety given it, and aggravates the sin of Israel, that such a people should be guilty of such filthy practices; though Baal, without supposing him to he a Priapus, may be called "that shame", for Baal and Bosheth, which signifies shame, are some times put for each other; so Jerubbaal, namely Gideon, is called Jerubbesheth, Judg 8:35; and Eshbaal appears plainly to be the same son of Saul, whose name was Ishbosheth, 1Chron 8:33; and Meribbaal is clearly the same with Mephibosheth 1Chron 8:34; yea, it may be observed that the prophets of Baal are called, in the Septuagint version of 3Kings 18:25; , "the prophets of that shame"; every idol, and all idolatry being shameful, and the cause of shame, sooner or later, to their worshippers; especially when things obscene were done in their religious rites, as were in many of the Heathens in which the Jews followed them; see Jer 3:24; and their abominations were according as they loved: or, "as they loved them", the daughters of Moab; for it was through their impure love of them that they were drawn into these abominations, or to worship idols, which are often called abominations; or, as Joseph Kimchi reads the words, and gives the sense of them, "and they were abominations as I loved them"; that is, according to the measure of the love wherewith I loved them, so they were abominations in mine eyes; they were as detestable now as they were loved before. (a) "ingressi sunt", Pagninus, Montanus, Calvin, Drusius. (b) Annotations on Numb. xxv. 3. (c) Racenatensis in Capito, apud Drusium in loc. (d) T. Hieros. Sanhedrin, fol. 28. 4. (e) Perush in Numb. xxv. 3. (f) Moreh Nevochim, par. 3. c. 45. p. 477. (g) Origin. l. 8. c. 11. p. 70. (h) De Dis Syris, Syntagma 1. c. 5. p. 162, 163. See Cumberland's Sanchoniatho, p. 73, &c. John Wesley9:10 I found Israel - The Lord speaks of himself in the person of a traveller, who unexpectedly in the wilderness finds a vine loaded with grapes; such love did God bear to Israel. Your fathers - Whom I brought out of Egypt. As the first - ripe - As the earliest ripe fruit of the fig - tree, which is most valued and desired. Separated themselves - Consecrated themselves to that shameful idol. Their abominations - Their idols, and way of worshipping them. As they loved - As they fancied.Robert Jamieson, A. R. Fausset and David Brown9:10 As the traveller in a wilderness is delighted at finding grapes to quench his thirst, or the early fig (esteemed a great delicacy in the East, Is 28:4; Jer 24:2; Mic 7:1); so it was My delight to choose your fathers as My peculiar people in Egypt (Hos 2:15).at her first time--when the first-fruits of the tree become ripe. went to Baal-peor-- (Num 25:3): the Moabite idol, in whose worship young women prostituted themselves; the very sin Israel latterly was guilty of. separated themselves--consecrated themselves. unto that shame--to that shameful or foul idol (Jer 11:13). their abominations were according as they loved--rather, as Vulgate, "they became abominable like the object of their love" (Deut 7:26; Ps 115:8). English Version gives good sense, "their abominable idols they followed after, according as their lusts prompted them" (Amos 4:5, Margin). |
|
9:119:11: Եփրեմ իբրեւ զհա՛ւ թռեաւ. եւ փառք նոցա ՚ի տոկոսեաց՝ եւ յերկանց՝ եւ յղութեանց[10425]։ [10425] Ոմանք. ՚Ի տոկոսաց եւ յերկանց յղութեանց։ Եփրեմ իբրեւ զհաւ թռեաւ. եւ փառք նոցա ի տոկոսեաց եւ յերկանց եւ յղութեանց:11 Եփրեմը թռչունի պէս թռաւ,եւ փառք չի լինի նրանց ծնունդներից, երկունքից եւ յղութիւնից: 11 Եփրեմին փառքը՝ Ծնունդէն եւ արգանդէն ու յղութենէն առաջ՝ Թռչունի պէս պիտի թռչի։ 9:11: Եփրեմ իբրեւ զհա՛ւ թռեաւ. եւ փառք նոցա ՚ի տոկոսեաց՝ եւ յերկանց՝ եւ յղութեանց[10425]։ [10425] Ոմանք. ՚Ի տոկոսաց եւ յերկանց յղութեանց։ 11 Եփրեմը թռչունի պէս թռաւ,եւ փառք չի լինի նրանց ծնունդներից, երկունքից եւ յղութիւնից: 11 Եփրեմին փառքը՝ Ծնունդէն եւ արգանդէն ու յղութենէն առաջ՝ Թռչունի պէս պիտի թռչի։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:119:11 У Ефремлян, как птица улетит слава [чадородия]: ни рождения, ни беременности, ни зачатия [не будет]. As for Ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from the conception:9:11 Εφραιμ εφραιμ Ephraim; Efrem ὡς ως.1 as; how ὄρνεον ορνεον fowl ἐξεπετάσθη εκπεταζω the δόξαι δοξα glory αὐτῶν αυτος he; him ἐκ εκ from; out of τόκων τοκος interest καὶ και and; even ὠδίνων ωδιν contraction καὶ και and; even συλλήμψεων συλληψις taking together: a seizing; arresting 9:11 אֶפְרַ֕יִם ʔefrˈayim אֶפְרַיִם Ephraim כָּ kā כְּ as † הַ the עֹ֖וף ʕˌôf עֹוף birds יִתְעֹופֵ֣ף yiṯʕôfˈēf עוף fly כְּבֹודָ֑ם kᵊvôḏˈām כָּבֹוד weight מִ mi מִן from לֵּדָ֥ה llēḏˌā לֵדָה birth וּ û וְ and מִ mi מִן from בֶּ֖טֶן bbˌeṭen בֶּטֶן belly וּ û וְ and מֵ mē מִן from הֵרָיֹֽון׃ hērāyˈôn הֵרָיֹון conception 9:11. Ephraim quasi avis avolavit gloria eorum a partu et ab utero et a conceptuAs for Ephraim, their glory hath flown away like bird from the birth, and from the womb, and from the conception. 11. As for Ephraim, their glory shall fly away like a bird: there shall be no birth, and none with child, and no conception. 9:11. Ephraim has chased away their glory like a bird: from birth, and from the womb, and from conception. 9:11 У Ефремлян, как птица улетит слава [чадородия]: ни рождения, ни беременности, ни зачатия [не будет]. 9:11 Εφραιμ εφραιμ Ephraim; Efrem ὡς ως.1 as; how ὄρνεον ορνεον fowl ἐξεπετάσθη εκπεταζω the δόξαι δοξα glory αὐτῶν αυτος he; him ἐκ εκ from; out of τόκων τοκος interest καὶ και and; even ὠδίνων ωδιν contraction καὶ και and; even συλλήμψεων συλληψις taking together: a seizing; arresting 9:11 אֶפְרַ֕יִם ʔefrˈayim אֶפְרַיִם Ephraim כָּ kā כְּ as † הַ the עֹ֖וף ʕˌôf עֹוף birds יִתְעֹופֵ֣ף yiṯʕôfˈēf עוף fly כְּבֹודָ֑ם kᵊvôḏˈām כָּבֹוד weight מִ mi מִן from לֵּדָ֥ה llēḏˌā לֵדָה birth וּ û וְ and מִ mi מִן from בֶּ֖טֶן bbˌeṭen בֶּטֶן belly וּ û וְ and מֵ mē מִן from הֵרָיֹֽון׃ hērāyˈôn הֵרָיֹון conception 9:11. Ephraim quasi avis avolavit gloria eorum a partu et ab utero et a conceptu As for Ephraim, their glory hath flown away like bird from the birth, and from the womb, and from the conception. 11. As for Ephraim, their glory shall fly away like a bird: there shall be no birth, and none with child, and no conception. 9:11. Ephraim has chased away their glory like a bird: from birth, and from the womb, and from conception. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-191411-12. Пророк угрожает Израилю отнятием данного праотцам обетования умножить потомства их, как звезды небесные и как песок моря (Быт ХII:2; XXII:17). В ст. 11: пророк повторяет угрозу, высказанную некогда Моисеем (Втор ХXXII:25) - LXX гл, itheopheph ("отлежить") перевели прошедшим временем exepetasqh, а слово kebodam ("слова их") отнесли к след. предложению; отсюда получилось неясное чтение слав. т.: "Ефрем яко птица отлете, славы их от порождений и болезней и от зачатий" В конце 12: ст. вместо евр. besuri (от sur c synb. schin) mehenn (когда удалюсь от них) LXX читали besari, mehem, sarx mou ex autwn, отсюда слав. "плоть моя от них".Matthew Henry: Concise Commentary on the Whole Bible - 170611 As for Ephraim, their glory shall fly away like a bird, from the birth, and from the womb, and from the conception. 12 Though they bring up their children, yet will I bereave them, that there shall not be a man left: yea, woe also to them when I depart from them! 13 Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer. 14 Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts. 15 All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes are revolters. 16 Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb. 17 My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations.In the foregoing verses we saw the sin of Israel derived from their fathers; here we see the punishment of Israel derived to their children; for, as death entered by sin at first, so it is still entailed with it. We may observe, in these verses, I. The sin of Ephraim. Some expressions are here which describe that. 1. They did not hearken to God (v. 17); they did not give attention to the voice either of his word or of his rod; they did not believe what he said, nor would they be ruled by him. He told them their duty, their interest, their danger, but they regarded him not; all he said to them by his words and by his prophets was to them as a tale that is told; and then no wonder that we hear, 2. Of the wickedness of their doings (v. 15), the downright malice that was in their sins; they were not infirmities, but daring presumptions. How can those but do wickedly who will not hearken to the word of God, that would teach and persuade them to do well? And no wonder that there were wicked doings among them when, 3. Their worship was corrupt (v. 15): All their wickedness is in Gilgal, which was a place infamous for idolatry, as appears, ch. iv. 15; xii. 11; Amos iv. 4; v. 5. It is probable that the idolaters chose that place for their head-quarters because it had been famous in other ages for solemn transactions between God and Israel, as Josh. v. 2, 10; 1 Sam. x. 8; xi. 15. There, where the source of idolatry was, whence it spread through the kingdom, there it might be said that all their wickedness was, for all other wickedness owed its origin to that. Corruptions in worship make way for corruptions in morals. The mother of harlots is the mother of all other abominations, Rev. xvii. 5. The learned Grotius conjectures that there is a mystical sense here. Golgotha in Syriac is the same with Gilgal in Hebrew, and therefore he thinks this may have reference to the putting of Christ to death at Golgotha, which was the greatest sin of the Jewish nation, and of which it might truly be said, All their wickedness was summed up in that. And no wonder that the people did wickedly, both in worship and conversation, when 4. All their princes were revolters; the whole succession of the kings of the ten tribes did evil in the sight of the Lord, or all the set of judges and magistrates at this time were wicked; they turned aside to sinful ways and persisted in those ways. II. The displeasure of God against Ephraim for sin. This is variously expressed here, to show what a provocation sin is to the pure eyes of his glory, and how odious it makes the sinner to him. 1. He departs from them, v. 12. When they revolt from him, and withdraw from their allegiance to him, how can they expect but that he should depart from them and withdraw both his protection and his bounty? And well may his threatening be enforced as it is, and made terrible: Woe also unto them when I depart from them! Note, Those are in a woeful condition indeed whom God has forsaken. Our weal or woe depends upon the gracious presence of God with us; and, if he goes, all weal goes with him and all woes come upon us. God has forsaken him; persecute and take him. Saul knew this when he laid such an emphasis upon this part of his complaint, The Philistines make war against me, and God has departed from me. Nay, he does not only depart from them, but, 2. He hates them. In Gilgal, where all their wickedness is, there I hated them. There, where the abominations of sin are committed, there God abominates the sinners. In Gilgal he had bestowed many tokens of his favour upon their ancestors, but now that is the place where he hates them for their base ingratitude. Nay, he not only hates them, but, 3. He will love them no more, will never take them into his favour again; the breach between God and Israel is wide as the sea, which cannot be healed. This agrees with what he had said, (ch. i. 6, 7), I will no more have mercy upon the house of Israel, the ten tribes. 4. He will discard them, and have no more to do with them: For the wickedness of their doings, I will drive them out of my house. He will no longer own them as his, or as belonging to his family in the world; he will turn them out of doors as unfaithful tenants that pay him no rent, as unprofitable servants that do him neither credit nor work. Note, Those that profane God's house can expect no other than to be expelled his house, and no longer suffered to be either lodgers in it or retainers to it. Nay, he will not only drive them out of his house, but, 5. He will drive them far enough (v. 17): My God will cast them away, not only out of his house, but out of his sight; he will quite abandon and reject them; they shall be cast-aways. God said that he would drive them out of his house, and here the prophet seconds it, as one that knew his Master's mind very well: My God will cast them away. See with what comfort and pleasure he calls God his God. Note, When others disown God, and are disowned by him, it is a very great satisfaction to good people that they can call God their God, can cheerfully own him and see themselves owned by him--all revolters, all ruined, yet God is my God. III. The fruit of this displeasure, in the cutting off and abandoning of their posterity, which is the judgment here threatened again and again. Observe here, 1. How numerous Ephraim seemed likely to be. The name Ephraim is derived from fruitfulness, Gen. xli. 51. Joseph is a fruitful bough, Gen. xlix. 22. And Moses's blessing foretold the ten thousands of Ephraim, Deut. xxxiii. 17. This was his glory, v. 11. For this he seemed designed by him that appoints the bounds of men's habitation; for Ephraim, as I saw Tyrus, is planted in a pleasant place, to encourage his increase, which one may expect as from a tree planted by the river's side. Ephraim is as strong and rich as ever Tyre was, and as proud and secure. The Chaldee paraphrase gives this sense of it, The congregation of Israel, while they observed the law, was like to Tyrus in prosperity and security. 2. How few Ephraim should be (v. 11): Their glory shall fly away like a bird; their children shall be taken away and the hopes of their families cut off. All their glory shall fly as an eagle towards heaven, swiftly and irrecoverably. Note, Worldly glory is glory that will fly away; but those that have their God their glory have in him an unfading everlasting glory. Ephraim has been as a fruitful tree. But now Ephraim is smitten, is blasted; their root is dried up; they shall bear no fruit, v. 16. If the root be dried, the branch must wither of course. Observe, (1.) God's threatening this judgment of the destroying of their children. [1.] They shall perish of themselves by the immediate hand of God (v. 11): They shall fly away from the birth, and from the womb, and from the conception. Some of their children shall die as soon as they are born; the cradle shall be presently turned into a coffin. Others of them shall be still-born, or the womb shall be their grave, and their death there their mothers' death too. Of others their mothers shall miscarry almost as soon as they have conceived, and they shall be as untimely fruit. See how easily God can, and how justly we are sure he might, root out the whole race of mankind, that degenerate, guilty, obnoxious race, and blot out the name of it from under heaven; it is but doing as he does by Ephraim here, writing them all childless, making all their glory to fly away from the birth, the womb, and the conception, drying up their root, that they bear no fruit, and their business is done in a few years. [2.] They shall perish by the hand of their enemies; they shall die violent deaths (v. 12): "Though they bring up their children to some maturity, though they escape the diseases and deaths which the infant age is liable to, and are thought to be reared past danger, yet will I bereave them (v. 12), by one judgment or other, so that there shall not be a man left to build up their families and bear up their name." Again (v. 13), Ephraim shall bring forth his children to the murderer. The mothers shall travail with pain to bear their children, and a great deal of care, and pains, and cost shall be bestowed upon the nursing of them, and when a cruel enemy comes and puts all to the word, young and old, without mercy, then they seem but as lambs that were all this while fed for the slaughter. Note, It is a great alloy to the comfort parents have in their children that they know not what they have brought them forth and brought them up for, perhaps for the murderer, or, which is worse, to be themselves the plagues of their generation. It is threatened again (v. 16), Though they bring forth, yet will I slay even the beloved fruit of their womb, those children that they are most fond of. Note, The parents' love is no security to the children's lives; nay, sometimes death is commissioned to take the darlings of the family and leave the burdens of it. When sentence was passed upon Israel in the wilderness, that they should all perish there, this mercy was mixed with the wrath, that their children should nevertheless enter into that rest which they through unbelief could not enter into. But this is a total and final rejection; even their children shall be cut off, and the land shall escheat to the crown, ob defectum sanguinis--shall be lost for want of heirs. The Chaldee-paraphrase, and many of the rabbin, by the murderers to whom the children were brought forth, understand those that sacrificed their children to Moloch, a sin which was its own punishment, which showed the parents void of bowels and justly left them void of blessings. [3.] Those few that escape and remain shall be dispersed (v. 17): They shall be wanderers among the nations; so the remains of the Jews are at this day, and there is no place in the world where they are a distinct nation. (2.) The prophet's prayer relating to it (v. 14): Give them, O Lord! what wilt thou give? What shall I ask for a people thus doomed to destruction? It is this; since the decree has gone forth, that they must either die from the womb or be brought forth for the murderer, of the two let them rather die from the womb. Rather let them have no children than have them to be made miserable; for the same reason, when a total ruin was coming on the Jewish nation, Christ said, Blessed is the womb that never bore and the paps that never gave suck, Luke xxiii. 29. "Give therefore a miscarrying womb and dry breasts; for it is better to fall into the hands of the Lord, whose mercies are great, than into the hands of man." Note, Those that are childless may with this reconcile themselves to the will of God herein, that the time may come when, if they were not so, they would wish they had been so. Adam Clarke: Commentary on the Bible - 18319:11: Their glory shall fly away - It shall suddenly spring away from them, and return no more.From the birth - "So that there shall be no birth, no carrying in the womb, no conception." - Newcome. They shall cease to glory in their numbers; for no children shall be born, no woman shall be pregnant, for none shall conceive. Here judgment blasts the very germs of population. Albert Barnes: Notes on the Bible - 18349:11: As for Ephraim, their glory shall fly away, like a bird - Ephraim had parted with God, his true Glory. In turn, God would quickly take from him all created glory, all which he counted glory, or in which he gloried. When man parts with the substance, his true honor, God takes away the shadow, lest he should content himself therewith, and not see his shame, and, boasting himself to be something, abide in his nothingness and poverty and shame to which he had reduced himself. "Fruitfulness," and consequent strength, had been God's special promise to Ephraim. His name, Ephraim, contained in itself the promise of his future fruitfulness. Gen 41:52. With this Jacob had blessed him. He was to be greater than Manasseh, his older brother, "and his seed shall become a multitude of nations" Gen 48:19. Moses had assigned to him "tens of thousands" Deu 33:17, while to Manasseh he had promised "thousands" only. On this blessing Ephraim had presumed, and had made it to feed his pride; so now God, in his justice and mercy, would withdraw it from him. It should "make" itself "wings, and fly away" Pro 23:5, with the swiftness of a bird, and "like a bird," not to return again to the place, from where it has been scared.From the birth - Their children were to perish at every stage in which they received life. This sentence pursued them back to the very beginning of life. First, when their parents should have joy in "their birth," they were to come into the world only to go out of it; then, their mothers womb was to be itself their grave; then, stricken with barrenness, the womb itself was to refuse to conceive them. : "The glory of Ephraim passes away, from the birth, the womb, the conception, when the mind which before was, for glory, half-deified, receives, through the just judgment of God, ill report for good report, misery for glory, hatred for favor, contempt for Rev_erence, loss for gain, famine for abundance. Act is the "birth;" intention the "womb;" thought the "conception." "The glory of Ephraim then flies away from the birth, the womb, the conception," when, in those who before did outwardly live nobly, and gloried in themselves for the outward propriety of their life, the acts are disgraced, the intention corrupted, the thoughts defiled." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:11: their: Gen 41:52, Gen 48:16-20, Gen 49:22; Deu 33:17; Job 18:5, Job 18:18, Job 18:19from the birth: Psa 58:8; Ecc 6:3; Amo 1:13 from the womb: Hos 9:14; Deu 28:18, Deu 28:57; Luk 23:29 Carl Friedrich Keil and Franz Delitzsch9:11Tit is very evident that this is what he has in his mind, and that he regards the apostasy of the ten tribes as merely a continuation of that particular idolatry, from the punishment which is announced in Hos 9:11, Hos 9:12, as about to fall upon Ephraim in consequence. Hos 9:11. "Ephraim, its glory will fly away like a bird; no birth, and no pregnancy, and no conception. Hos 9:12. Yea, though they bring up their sons, I make them bereft, without a man; for woe to them when I depart from them!" The glory which God gave to His people through great multiplication, shall vanish away. The licentious worship of luxury will be punished by the diminution of the numbers of the people, by childlessness, and the destruction of the youth that may have grown up. מלּדה, so that there shall be no bearing. בּטן, the womb, for pregnancy or the fruit of the womb. Even (kı̄ emphatic) if the sons (the children) grow up, God will make them bereft, מאדם, so that there shall be no men there. The grown-up sons shall be swept away by death, by the sword (cf. Deut 32:25). The last clause gives the reason for the punishment threatened. גּם adds force; it usually stands at the head of the sentence, and here belongs to להם: Yea, woe to them, if I depart from them, or withdraw my favour from them! שׂוּר stands for סוּר, according to the interchangeableness of שׂ and ס (Aquila and Vulg.). This view has more to support it than the supposition that שׂוּר is an error of the pen for שׁוּר (Ewald, Hitzig, etc.), since שׁוּר, to look, construed with מן, in the sense of to look away from a person, is never met with, although the meaning is just the same. Geneva 15999:11 [As for] Ephraim, their glory shall fly away like a bird, from the birth, (n) and from the womb, and from the conception.(n) Signifying that God would destroy their children by these different means, and so consume them by little and little. John Gill9:11 As for Ephraim, their glory shall flee away like a bird,.... That is, suddenly, swiftly, and irrecoverably, and never return more; which some understand of God their glory, and of his departure from them, as in Hos 9:12; others of their wealth and riches, and whatever was glorious and valuable among them, which should fly away from them in a moment, when taken and carried captive; rather their numerous posterity, in which they were very fruitful, according to their name, and in which they gloried, as children are the glory of their parents, Prov 17:6; which sense agrees with what follows, and which explains the manner of their fleeing away, and the periods of it:from the birth, and from the womb, and from the conception; that is, some of them, as soon as they were born; others while in the womb, being abortives; or, however, when they should, or as soon as they did, come from thence; and others, as soon as conceived, never come to any thing; or not conceived at all, as Kimchi interprets it, the women being barren. John Wesley9:11 Their glory - Their children or posterity, which was the glory of Israel. Shall fly - It is proverbial, and speaks a sudden loss of children. From the birth - As soon as born. From the womb - Their mothers shall not bring their fruit alive into the world. The conception - Their wives shall not conceive.Robert Jamieson, A. R. Fausset and David Brown9:11 their glory shall fly away--fit retribution to those who "separated themselves unto that shame" (Hos 9:10). Children were accounted the glory of parents; sterility, a reproach. "Ephraim" means "fruitfulness" (Gen 41:52); this its name shall cease to be its characteristic.from the birth . . . womb . . . conception--Ephraim's children shall perish in a threefold gradation; (1) From the time of birth. (2) From the time of pregnancy. (3) From the time of their first conception. |
|
9:129:12: Թէպէտ եւ սնուսցեն զորդիս իւրեանց, անզաւակեսցին ՚ի մարդկանէ. քանզի վա՛յ է նոցա. մարմին իմ ՚ի նոցանէ՛[10426]։ [10426] Ոմանք. Մարմին իմ ՚ի նոցանէ է։ Թէպէտ եւ սնուսցեն զորդիս իւրեանց, [90]անզաւակեսցին ի մարդկանէ. քանզի վայ է [91]նոցա` մարմին իմ ի նոցանէ:12 Թէպէտեւ կը մեծացնեն իրենց որդիներին,սակայն զուրկ կը մնան մարդկանցից: Արդարեւ, վայ է նրանց, թէեւ իմ մարմինը նրանցից է: 12 Թէեւ իրենց տղաքները մեծցնեն, Զանոնք պիտի յափշտակեմ մինչեւ որ մէկը չմնայ։Վա՜յ անոնց, երբ անոնցմէ քաշուիմ։ 9:12: Թէպէտ եւ սնուսցեն զորդիս իւրեանց, անզաւակեսցին ՚ի մարդկանէ. քանզի վա՛յ է նոցա. մարմին իմ ՚ի նոցանէ՛[10426]։ [10426] Ոմանք. Մարմին իմ ՚ի նոցանէ է։ 12 Թէպէտեւ կը մեծացնեն իրենց որդիներին,սակայն զուրկ կը մնան մարդկանցից: Արդարեւ, վայ է նրանց, թէեւ իմ մարմինը նրանցից է: 12 Թէեւ իրենց տղաքները մեծցնեն, Զանոնք պիտի յափշտակեմ մինչեւ որ մէկը չմնայ։Վա՜յ անոնց, երբ անոնցմէ քաշուիմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:129:12 А хотя бы они и воспитали детей своих, отниму их; ибо горе им, когда удалюсь от них! Though they bring up their children, yet will I bereave them, [that there shall] not [be] a man [left]: yea, woe also to them when I depart from them:9:12 διότι διοτι because; that καὶ και and; even ἐὰν εαν and if; unless ἐκθρέψωσιν εκτρεφω cherish; nourish τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him ἀτεκνωθήσονται ατεκνοω from; out of ἀνθρώπων ανθρωπος person; human διότι διοτι because; that καὶ και and; even οὐαὶ ουαι woe αὐτοῖς αυτος he; him ἐστιν ειμι be σάρξ σαρξ flesh μου μου of me; mine ἐξ εκ from; out of αὐτῶν αυτος he; him 9:12 כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if יְגַדְּלוּ֙ yᵊḡaddᵊlˌû גדל be strong אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶ֔ם bᵊnêhˈem בֵּן son וְ wᵊ וְ and שִׁכַּלְתִּ֖ים šikkaltˌîm שׁכל be bereaved of children מֵֽ mˈē מִן from אָדָ֑ם ʔāḏˈām אָדָם human, mankind כִּֽי־ kˈî- כִּי that גַם־ ḡam- גַּם even אֹ֥וי ʔˌôy אֹוי woe לָהֶ֖ם lāhˌem לְ to בְּ bᵊ בְּ in שׂוּרִ֥י śûrˌî שׂור [uncertain] מֵהֶֽם׃ mēhˈem מִן from 9:12. quod si et enutrierint filios suos absque liberis eos faciam in hominibus sed et vae eis cum recessero ab eisAnd though they should bring up their children, I will make them without children among men: yea, and woe to them, when I shall depart from them. 12. Though they bring up their children, yet will I bereave them, that there be not a man left: yea, woe also to them when I depart from them! 9:12. And even if they should nurture their sons, I will make them without children among men. Yes, and woe to them, when I have withdrawn from them. 9:12 А хотя бы они и воспитали детей своих, отниму их; ибо горе им, когда удалюсь от них! 9:12 διότι διοτι because; that καὶ και and; even ἐὰν εαν and if; unless ἐκθρέψωσιν εκτρεφω cherish; nourish τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him ἀτεκνωθήσονται ατεκνοω from; out of ἀνθρώπων ανθρωπος person; human διότι διοτι because; that καὶ και and; even οὐαὶ ουαι woe αὐτοῖς αυτος he; him ἐστιν ειμι be σάρξ σαρξ flesh μου μου of me; mine ἐξ εκ from; out of αὐτῶν αυτος he; him 9:12 כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if יְגַדְּלוּ֙ yᵊḡaddᵊlˌû גדל be strong אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶ֔ם bᵊnêhˈem בֵּן son וְ wᵊ וְ and שִׁכַּלְתִּ֖ים šikkaltˌîm שׁכל be bereaved of children מֵֽ mˈē מִן from אָדָ֑ם ʔāḏˈām אָדָם human, mankind כִּֽי־ kˈî- כִּי that גַם־ ḡam- גַּם even אֹ֥וי ʔˌôy אֹוי woe לָהֶ֖ם lāhˌem לְ to בְּ bᵊ בְּ in שׂוּרִ֥י śûrˌî שׂור [uncertain] מֵהֶֽם׃ mēhˈem מִן from 9:12. quod si et enutrierint filios suos absque liberis eos faciam in hominibus sed et vae eis cum recessero ab eis And though they should bring up their children, I will make them without children among men: yea, and woe to them, when I shall depart from them. 12. Though they bring up their children, yet will I bereave them, that there be not a man left: yea, woe also to them when I depart from them! 9:12. And even if they should nurture their sons, I will make them without children among men. Yes, and woe to them, when I have withdrawn from them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:12: Though they bring up their children - And were they even to have children, I would bereave them of them; for, when I depart from them, they shall have all manner of wretchedness and wo.Albert Barnes: Notes on the Bible - 18349:12: Though they bring up children - God had threatened to deprive them of children, in every stage before or at their birth. Now, beyond this, he tells them, as to those who should escape this sentence, he would bereave them of them, or make them childless.That there shall not be a man left - Literally, "from man." The brief word may be filled up, as the English Version has done (by not infrequent an idiom): (1) "from there being a man;" or (2) "from" among "men;" as Samuel said to Agag (Sa1 15:33; add Pro 30:14), "as thy sword has made women childless, so shall thy mother be childless among women;" or (3) "from" becoming "men," i. e., from reaching man's estate. The prophet, in any case, does not mcan absolute excision, for he says, "they shall be wanderers among the nations," and had foretold, that they should abide, as they now are, and be converted in the end. But since their pride was in their numbers, he says, that these should be reduced in every stage from conception to ripened manhood. So God had forewarned Israel in the law, "If thou wilt not observe to do all the words of this law - ye shall be left few in number, whereas ye were as the stars of heaven for multitude" Deu 28:58, Deu 28:62. A sentence, felt the more by Ephraim, as being the head of the most powerful division of the people, and himself the largest portion of it. Yea - (literally, "for") woe also unto them, when I depart from them This is, at once, the ground and the completion of their misery, its beginning and its end. God's departure was the source of all evil to them; as He foretold them, "I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall befall them, so that they shall say in that day, Are not these evils come upon us, because our God is not among us?" Deu 31:17. But His departure was itself above all. For the prophet says also; "for woe also unto them." This was the last step in the scale of misery. Beyond the loss of the children, whom they hoped or longed for, beyond the loss of their present might, and all their hope to come, there is a further undefined, unlimited, evil, "woe to them also," when God should "withdraw," not His care and providence only, but Himself also from them; "when I depart from them." They had "departed" and turned away, from or "against" God (see the note at Hos 7:13). It had been their characteristic Hos 4:16. Now God Himself would requite them, as they had requited Him. He would depart from them. This is the last state of privation, which forms the "punishment of loss" in Hell. When the soul has lost God, what has it? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:12: yet: Hos 9:13, Hos 9:16; Deu 28:32, Deu 28:41, Deu 28:42, Deu 32:25; Job 27:14; Jer 15:7, Jer 16:3, Jer 16:4; Lam 2:20not: Num 26:65; Jdg 4:16 woe: Hos 9:5, Hos 9:6, Hos 7:13; Deu 31:17; Sa1 16:14, Sa1 28:15, Sa1 28:16; Kg2 17:18, Kg2 17:23 John Gill9:12 Though they bring up their children,.... Though this be the case of some, as to be conceived, carried in the womb to the full time, and be born, and brought up to a more adult age, and appear very promising to live, and perpetuate the names of their fathers and their families:yet will I bereave them; their parents of them, by the sword, famine, pestilence, or by carrying them captive into a foreign country: that there shall not be a man left; in the whole land of Israel, but all shall be destroyed, or carried captive; or, "from men" (i); that is, either from being men, as the Targum; though they are brought up to some ripeness, and a more adult age than others, yet arrive not to such a time and age as to be called men, as Kimchi observes; or from being among men, being either taken away by death, or removed from the society of men to live among beasts, and to he slaves like them: yea, woe also to them, when I depart from them; withdraw my presence, favour, and protection from them; or remove my Shechinah from them, as the Targum; and leave them to the spoil and cruelty of their enemies, which would be a greater calamity and judgment than the former. The Septuagint, and so Theodotion, render it, "woe is to them, my flesh is of them"; which some of the ancients interpret of the incarnation of Christ, not considering that the words are spoken of Ephraim, or the ten tribes; whereas the Messiah was to spring, and did, from the family of David, and tribe of Judah. (i) "ab homine", Montanus, Tigurine version, Schmidt; "ut non sint homines", Pagninus. John Wesley9:12 Not a man left - There shall be a total extirpation of them. When I depart - To compleat their misery, I will depart from them. It is sad to lose our children, but sadder to lose our God.Robert Jamieson, A. R. Fausset and David Brown9:12 Even though they should rear their children, yet will I bereave them (the Ephraimites) of them (Job 27:14).woe . . . to them when I depart--Yet the ungodly in their madness desire God to depart from them (Job 21:14; Job 22:17; Mt 8:34). At last they know to their cost how awful it is when God has departed (Deut 31:17; 1Kings 28:15-16; compare Hos 9:11; 1Kings 4:21). |
|
9:139:13: ԶԵփրեմ որպէս տեսի՝ յո՛րս կացուցին յանդիման զորդիս իւրեանց. եւ սկսաւ Եփրեմ հանել ՚ի խոցոտումն զորդի՛ս իւր[10427]։ [10427] Ոմանք. Զի Եփրեմ որպէս տեսից յորս։ ԶԵփրեմ որպէս տեսի` յորս կացուցին յանդիման զորդիս իւրեանց. եւ սկսաւ Եփրեմ հանել ի խոցոտումն զորդիս իւր:13 Ինչպէս Եփրեմին տեսայ,նրանք իրենց որդիներին որպէս զոհ կանգնեցրին,եւ Եփրեմն սկսեց իր որդիներին դուրս բերել սպանդի: 13 Եփրեմն ալ, ինչպէս տեսայ, զուարճալի տեղ մը տնկուած էր, Բայց Եփրեմ իր տղաքները ջարդուելու կը պատրաստէ։ 9:13: ԶԵփրեմ որպէս տեսի՝ յո՛րս կացուցին յանդիման զորդիս իւրեանց. եւ սկսաւ Եփրեմ հանել ՚ի խոցոտումն զորդի՛ս իւր[10427]։ [10427] Ոմանք. Զի Եփրեմ որպէս տեսից յորս։ 13 Ինչպէս Եփրեմին տեսայ,նրանք իրենց որդիներին որպէս զոհ կանգնեցրին,եւ Եփրեմն սկսեց իր որդիներին դուրս բերել սպանդի: 13 Եփրեմն ալ, ինչպէս տեսայ, զուարճալի տեղ մը տնկուած էր, Բայց Եփրեմ իր տղաքները ջարդուելու կը պատրաստէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:139:13 Ефрем, как Я видел его до Тира, насажден на прекрасной местности; однако Ефрем выведет детей своих к убийце. Ephraim, as I saw Tyrus, [is] planted in a pleasant place: but Ephraim shall bring forth his children to the murderer:9:13 Εφραιμ εφραιμ Ephraim; Efrem ὃν ος who; what τρόπον τροπος manner; by means εἶδον οραω view; see εἰς εις into; for θήραν θηρα hunt; game παρέστησαν παριστημι stand by; present τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem τοῦ ο the ἐξαγαγεῖν εξαγω lead out; bring out εἰς εις into; for ἀποκέντησιν αποκεντησις the τέκνα τεκνον child αὐτοῦ αυτος he; him 9:13 אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim כַּ ka כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] רָאִ֥יתִי rāʔˌîṯî ראה see לְ lᵊ לְ to צֹ֖ור ṣˌôr צֹר Tyrus שְׁתוּלָ֣ה šᵊṯûlˈā שׁתל transplant בְ vᵊ בְּ in נָוֶ֑ה nāwˈeh נָוֶה pasture וְ wᵊ וְ and אֶפְרַ֕יִם ʔefrˈayim אֶפְרַיִם Ephraim לְ lᵊ לְ to הֹוצִ֥יא hôṣˌî יצא go out אֶל־ ʔel- אֶל to הֹרֵ֖ג hōrˌēḡ הרג kill בָּנָֽיו׃ bānˈāʸw בֵּן son 9:13. Ephraim ut vidi Tyrus erat fundata in pulchritudine et Ephraim educit ad interfectorem filios suosEphraim, as I saw, was a Tyre, founded in beauty: and Ephraim shall bring out his children to the murderer. 13. Ephraim, like as I have seen Tyre, is planted in a pleasant place: but Ephraim shall bring out his children to the slayer. 9:13. Ephraim, as I see it, was a Tyre, founded by beauty. And Ephraim will lead his sons to execution. 9:13 Ефрем, как Я видел его до Тира, насажден на прекрасной местности; однако Ефрем выведет детей своих к убийце. 9:13 Εφραιμ εφραιμ Ephraim; Efrem ὃν ος who; what τρόπον τροπος manner; by means εἶδον οραω view; see εἰς εις into; for θήραν θηρα hunt; game παρέστησαν παριστημι stand by; present τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem τοῦ ο the ἐξαγαγεῖν εξαγω lead out; bring out εἰς εις into; for ἀποκέντησιν αποκεντησις the τέκνα τεκνον child αὐτοῦ αυτος he; him 9:13 אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim כַּ ka כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] רָאִ֥יתִי rāʔˌîṯî ראה see לְ lᵊ לְ to צֹ֖ור ṣˌôr צֹר Tyrus שְׁתוּלָ֣ה šᵊṯûlˈā שׁתל transplant בְ vᵊ בְּ in נָוֶ֑ה nāwˈeh נָוֶה pasture וְ wᵊ וְ and אֶפְרַ֕יִם ʔefrˈayim אֶפְרַיִם Ephraim לְ lᵊ לְ to הֹוצִ֥יא hôṣˌî יצא go out אֶל־ ʔel- אֶל to הֹרֵ֖ג hōrˌēḡ הרג kill בָּנָֽיו׃ bānˈāʸw בֵּן son 9:13. Ephraim ut vidi Tyrus erat fundata in pulchritudine et Ephraim educit ad interfectorem filios suos Ephraim, as I saw, was a Tyre, founded in beauty: and Ephraim shall bring out his children to the murderer. 13. Ephraim, like as I have seen Tyre, is planted in a pleasant place: but Ephraim shall bring out his children to the slayer. 9:13. Ephraim, as I see it, was a Tyre, founded by beauty. And Ephraim will lead his sons to execution. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-191413. Ефрем, как я видел его до Tира, насажден на прекрасной местности: в евр. т. выражение считается спорным и переводится различно. Недоумение возбуждает слово zor (Тир), так как упоминание о Тире представляется в ст. 13: ненатуральным. Поэтому, многие комментаторы вместо собственного имени известного города видят нарицательное. Одни (Арнольди, Гетциг, Новак) производя слово zor от арабского корня, принимают его в значении пальма и тогда вcе выражение получает вид: Ефрем, как я вижу, есть пальма, посаженная на прекрасной местности; другие (Шольц) вместо zor читают zur, скала, или zurah (Эвальд). Новые комментаторы (Марти, Гоонакер) считает евр. текст испорченным и предлагают свои корректуры (Марти): Ефрем - я вижу его подобным человеку, который предположил в добычу своих детей: LXX вместо zor читали zoid (добыча) вместо benaveh, на пастбище, - baneiha сыновей; отсюда в слав. т.: "Ефрем, якоже видет, в ловитву предпоставиша чада своя". По русск. переводу мысль пророка в ст. 13: такова: страна Ефрема пышно цветет до Тира; но она скоро сделается безлюдной и пустынной, и Ефрем сам отдаст своих детей врагу.Adam Clarke: Commentary on the Bible - 18319:13: Ephraim, as I saw Tyrus - Tyre was strongly situated on a rock in the sea; Samaria was on a mountain, both strong and pleasant. But the strength and beauty of those cities shall not save them from destruction.Ephraim shall bring forth his children to the murderer - The people shall be destroyed, or led into captivity by the Assyrians. Of the grandeur, wealth, power, etc., of Tyre, see the notes on Ezekiel 27 (note) and Ezekiel 28 (note). Albert Barnes: Notes on the Bible - 18349:13: Ephraim, as I saw Tyrus, is planted in a pleasant place - Or (better) "as I saw (her) toward Tyre," or "as I saw as to Tyre." Ephraim stretched out, in her dependent tribes, "toward" or "to" Tyre itself. Like to Tyrus she was, "in her riches, her glory, her pleasantness, her strength, her pride," and in the end, her fall. The picture is that of a fair tree, not chance-sown, but "planted" carefully by hand in a pleasant place. Beauty and strength were blended in her. On the tribe of Joseph especially, Moses had pronounced the blessing; "Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep which coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moons (i. e., month by month) and for the chief things of the ancient mountains, and for the precious things of the lasting hills and for the precious things of the earth and the fulness thereof, and for the good pleasure of Him who dwelt in the bush" Deu 33:13-16. Beautiful are the mountains of Ephraim, and the rich valleys or plains which break them. And chief in beauty and in strength was the valley, whose central hill its capital, Samaria, crowned; "the crown of pride to the drunkards of Ephraim, whose glorious beauty is a fading flower which is on the head of the fat valleys of them that are overcome with wine" Isa 28:1. The blessing of Moses pointed perhaps to the time when Shiloh was the tabernacle of Him, who once dwelt and Rev_ealed Himself in the bush. Now that it had exchanged its God for the calves, the blessings which it still retained, stood but in the more awful contrast with its future.But Ephraim shall bring forth his children to the murderer - Literally, "and Ephraim is to bring forth etc." i. e., proud though her wealth, and high her state, pleasantly situated and firmly rooted, one thing lay before her, one destiny, she "was to bring forth children only for the murderer." Childlessness in God's providence is the appropriate and frequent punishment of sins of the flesh. Pride too brought Peninnah, the adversary of Hannah, low, even as to that which was the ground of her pride, her children. "The barren hath born seven, and she that hath many children is waxed feeble" Sa1 2:5. So as to the soul, "pride deprives of grace." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:13: as: Ezek. 26:1-28:26shall: Hos 9:16, Hos 10:14, Hos 13:8, Hos 13:16; Kg2 15:16; Jer 9:21; Amo 7:17 Carl Friedrich Keil and Franz Delitzsch9:13The vanishing of the glory of Ephraim is carried out still further in what follows. Hos 9:13. "Ephraim as I selected it for a Tyre planted in the valley; so shall Ephraim lead out its sons to the murderer. Hos 9:14. Give them, O Jehovah: what shalt Thou give him? Give them a childless womb and dry breasts." In Hos 9:13 Ephraim is the object to ראיתי (I have seen), but on account of the emphasis it is placed first, as in Hos 9:11; and ראה with an accusative and ל dna evi signifies to select anything for a purpose, as in Gen 22:8. The Lord had selected Ephraim for Himself to be a Tyre planted in the meadow, i.e., in a soil adapted for growth and prosperity, had intended for it the bloom and glory of the rich and powerful Tyre; but now, for its apostasy, He would give it up to desolation, and dedicate its sons, i.e., its people, to death by the sword. The commentators, for the most part, like the lxx, have overlooked this meaning of ראה, and therefore have not only been unable to explain letsōr (for a Tyre), but have been driven either to resort to alterations of the text, like letsūrâh, "after the form" (Ewald), or to arbitrary assumptions, e.g., that tsōr signifies "palm" after the Arabic (Arnold, Hitzig), or that letsōr means "as far as Tyre" (ל = עד), in order to bring a more or less forced interpretation into the sentence. The Vav before 'Ephraim introduces the apodosis to כּאשׁר: "as I have selected Ephraim, so shall Ephraim lead out," etc. On the construction להוציא, see Ewald, 237, c. In Hos 9:14 the threat rises into an appeal to God to execute the threatened punishment. The excited style of the language is indicated in the interpolated mah-titteen (what wilt Thou give?). The words do not contain an intercessory prayer on the part of the prophet, that God will not punish the people too severely but condemn them to barrenness rather than to the loss of the young men (Ewald), but are expressive of holy indignation at the deep corruption of the people. Geneva 15999:13 Ephraim, as I saw (o) Tyrus, [is] planted in a pleasant place: but Ephraim shall bring forth his children to the murderer.(o) As they kept tender plants in their houses in Tyrus to preserve them from the cold air of the sea, so was Ephraim at the first to me: but now I will give him to the slaughter. John Gill9:13 Ephraim, as I saw Tyrus, is planted in a pleasant place,.... That is, either as the city of Tyre, a very famous city in Phoenicia, was situated in a very pleasant place by the sea, and abounded in wealth and riches, and was well fortified, and seemed secure from all danger, and from all enemies; so Ephraim or the ten tribes, the kingdom of Israel, were in like circumstances, equal to Tyre, as the Targum paraphrases it, in prosperity and plenty; yet as the prophet in the vision of prophecy saw that Tyre, notwithstanding all its advantages by power and wealth, by art and nature, would be destroyed, first by Nebuchadnezzar, and then by Alexander; so by the same prophetic spirit he saw that Ephraim or the ten tribes, notwithstanding their present prosperity, and the safety and security they thought themselves in, yet should be given up to ruin and destruction by the hand of the Assyrians; or it may be rendered thus, "Ephraim as", or "when I saw it, unto Tyre" (k); reaching unto that place, and bordering upon it, as part of the ten tribes did; I saw it, I observed it, took a survey of it, and I perceived it was "planted in a pleasant place"; like a tree planted in a fruitful soil, well rooted, and in a flourishing condition; so were they, abounding with all good things, and having a numerous offspring; from all which they promised themselves much happiness for ages to come:but Ephraim shall bring forth his children to the murderer; to sacrifice them to Mo, as some; so the Targum, "they of the house of Ephraim have sinned in slaying their children to the service of idols;'' with which Jarchi agrees; but rather the sense is, with Kimchi, and others, when their enemies shall come against them, as the Assyrian army, they shall go out with their sons to fight with them, and these shall be destroyed and murdered by them; it will be like leading lambs to the slaughter to be butchered and devoured by them. (k) "quando vidi usque ad Tyrum", Schmidt. John Wesley9:13 To the murderer - He will send them forth in mighty armies; but it will be sending them out to the slaughter.Robert Jamieson, A. R. Fausset and David Brown9:13 Ephraim, as I saw Tyrus . . . in a pleasant place--that is, in looking towards Tyrus (on whose borders Ephraim lay) I saw Ephraim beautiful in situation like her (Eze. 26:1-28:26).is planted--as a fruitful tree; image suggested by the meaning of "Ephraim" (Hos 9:11). bring forth his children to the murderer-- (Hos 9:16; Hos 13:16). With all his fruitfulness, his children shall only be brought up to be slain. |
|
9:149:14: Տո՛ւր նոցա Տէր. զի՞նչ տացես նոցա. տո՛ւր նոցա արգա՛նդ անորդի, եւ ստի՛նս ցամաքեալս։ Տուր նոցա, Տէր. զի՞նչ տացես նոցա. տուր նոցա արգանդ անորդի եւ ստինս ցամաքեալս:14 Տո՛ւր նրանց, Տէ՛ր,- ի՞նչ ես տալու նրանց, -տո՛ւր նրանց անորդի արգանդ եւ ցամաքած ստինքներ: 14 Տո՛ւր անոնց, ո՛վ Տէր, ինչ որ պիտի տաս։Անոնց վիժող արգանդ ու չոր ստինքներ տուր։ 9:14: Տո՛ւր նոցա Տէր. զի՞նչ տացես նոցա. տո՛ւր նոցա արգա՛նդ անորդի, եւ ստի՛նս ցամաքեալս։ 14 Տո՛ւր նրանց, Տէ՛ր,- ի՞նչ ես տալու նրանց, -տո՛ւր նրանց անորդի արգանդ եւ ցամաքած ստինքներ: 14 Տո՛ւր անոնց, ո՛վ Տէր, ինչ որ պիտի տաս։Անոնց վիժող արգանդ ու չոր ստինքներ տուր։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:149:14 Дай им, Господи: что Ты дашь им? дай им утробу нерождающую и сухие сосцы. Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts:9:14 δὸς διδωμι give; deposit αὐτοῖς αυτος he; him κύριε κυριος lord; master τί τις.1 who?; what? δώσεις διδωμι give; deposit αὐτοῖς αυτος he; him δὸς διδωμι give; deposit αὐτοῖς αυτος he; him μήτραν μητρα womb ἀτεκνοῦσαν ατεκνοω and; even μαστοὺς μαστος breast ξηρούς ξηρος withered; dry 9:14 תֵּן־ tēn- נתן give לָהֶ֥ם lāhˌem לְ to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מַה־ mah- מָה what תִּתֵּ֑ן tittˈēn נתן give תֵּן־ tēn- נתן give לָהֶם֙ lāhˌem לְ to רֶ֣חֶם rˈeḥem רֶחֶם womb מַשְׁכִּ֔יל maškˈîl שׁכל be bereaved of children וְ wᵊ וְ and שָׁדַ֖יִם šāḏˌayim שַׁד breast צֹמְקִֽים׃ ṣōmᵊqˈîm צמק shrivel 9:14. da eis Domine quid dabis eis da eis vulvam sine liberis et ubera arentiaGive them, O Lord. What wilt thou give them? Give them a womb without children, and dry breasts. 14. Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts. 9:14. Give them, O Lord. What will you give them? Give them a womb without children, and dry breasts. 9:14 Дай им, Господи: что Ты дашь им? дай им утробу нерождающую и сухие сосцы. 9:14 δὸς διδωμι give; deposit αὐτοῖς αυτος he; him κύριε κυριος lord; master τί τις.1 who?; what? δώσεις διδωμι give; deposit αὐτοῖς αυτος he; him δὸς διδωμι give; deposit αὐτοῖς αυτος he; him μήτραν μητρα womb ἀτεκνοῦσαν ατεκνοω and; even μαστοὺς μαστος breast ξηρούς ξηρος withered; dry 9:14 תֵּן־ tēn- נתן give לָהֶ֥ם lāhˌem לְ to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מַה־ mah- מָה what תִּתֵּ֑ן tittˈēn נתן give תֵּן־ tēn- נתן give לָהֶם֙ lāhˌem לְ to רֶ֣חֶם rˈeḥem רֶחֶם womb מַשְׁכִּ֔יל maškˈîl שׁכל be bereaved of children וְ wᵊ וְ and שָׁדַ֖יִם šāḏˌayim שַׁד breast צֹמְקִֽים׃ ṣōmᵊqˈîm צמק shrivel 9:14. da eis Domine quid dabis eis da eis vulvam sine liberis et ubera arentia Give them, O Lord. What wilt thou give them? Give them a womb without children, and dry breasts. 9:14. Give them, O Lord. What will you give them? Give them a womb without children, and dry breasts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414. В гневе на великое развращение Израиля, пророк просит привести в исполнение Божественный приговор о народе.Adam Clarke: Commentary on the Bible - 18319:14: Give them, O Lord: what wilt thou give? - There is an uncommon beauty in these words. The prophet, seeing the evils that were likely to fall upon his countrymen, begins to make intercession for them; but when he had formed the first part of his petition, "Give them, O Lord!" the prophetic light discovered to him that the petition would not be answered and that God was about to give them something widely different. Then changing his petition, which the Divine Spirit had interrupted, by signifying that he must not proceed in his request, he asks the question, then, "What wilt thou give them?" and the answer is, "Give them a miscarrying womb, and dry breasts." And this he is commanded to announce. It is probable that the Israelites had prided themselves in the fruitfulness of their families, and the numerous population of their country. God now tells them that this shall be no more; their wives shall be barren, and their land cursed.Albert Barnes: Notes on the Bible - 18349:14: Give them a miscarrying womb - The prophet prays for Israel, and debates with himself what he can ask for, amid this their determined wickedness, and God's judgments. Since "Ephraim" was "to bring forth children to the murderer," then it was mercy to ask for them, that they might have no children. Since such are the evils which await their children, grant them, O Lord, as a blessing, the sorrows of barrenness. What God had before pronounced as a punishment, should, as compared to other evils, be a mercy, and an object of prayer. So our Lord pronounces as to the destruction of Jerusalem. "Behold the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the paps that never gave suck" Luk 23:29. "O unhappy fruitfulness and fruitful unhappiness, compared with which, barrenness, which among them was accounted a curse, became blessedness."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:14: what: Hos 9:13, Hos 9:16; Mat 24:19; Mar 13:17; Luk 21:23, Luk 23:29; Co1 7:26a miscarrying womb: Heb. a womb that casteth the fruit, Job 21:10 Geneva 15999:14 Give them, O LORD: what wilt thou give? give them a (p) miscarrying womb and dry breasts.(p) The Prophet seeing the great plagues of God toward Ephraim, prays to God to make them barren, rather than that this great slaughter should come upon their children. John Gill9:14 Give them, O Lord: what wilt thou give them?.... The prophet foreseeing the butchery and destruction of their children, his heart ached for them; and, to show his tender affection for this people, was desirous of putting up a supplication for them; but was at a loss what to ask, their sins were so many, and so aggravated, and the decree gone forth for their destruction: or, "give them what thou wilt give them" (l); so Jarchi, Kimchi, and Abarbinel, what thou hast threatened before to give them, Hos 9:11; do not give them to be butchered and murdered before the eyes of their parents by their enemies; but rather let them die in the womb, or as soon as born; so it follows:give them a miscarrying womb and dry breasts; the latter being a sign of the former, as physicians observe; or the words may be rendered disjunctively, give them one, or the other; that is, to the wives of the people of Israel, if they conceive, let them miscarry, prove abortive, rather than bring forth children to be destroyed in such a cruel manner by murderers; or if they bear them to the birth, and bring them forth, let their breasts be dried up, and afford no milk for their nourishment; and so die for lack of it, rather than fall into the hands of their merciless enemies: thus, of two evils, the prophet chooses and prays for the least. Some interpret this as a prediction of what would be, or an imprecation of it; but it rather seems a pathetic wish, flowing from the tender affection of the prophet, judging such a case to be preferable to the former; see Lk 23:29; though the other sense seems best to agree with what follows, and which is favoured by the Targum, "give thou, O Lord, the recompence of their works; give them a miscarrying womb and dry breasts.'' (l) "da eis quod daturus es", Junius & Tremellius, Vatablus, Grotius; "da illis id quod dabis", Schmidt. John Wesley9:14 Give then - It is an abrupt but pathetic speech of one that shews his trouble for a sinking, undone nation. A miscarrying womb - It is less misery to have none, than to have all our children murdered.Robert Jamieson, A. R. Fausset and David Brown9:14 what wilt thou give?--As if overwhelmed by feeling, he deliberates with God what is most desirable.give . . . a miscarrying womb--Of two evils he chooses the least. So great will be the calamity, that barrenness will be a blessing, though usually counted a great misfortune (Job 3:3; Jer 20:14; Lk 23:29). |
|
9:159:15: Ամենայն չարիք նոցա ՚ի Գաղգաղա. զի ա՛նդ ատեցի զնոսա վասն չարութեան գնացից նոցա. ՚ի տանէ իմմէ մերժեցի՛ց զնոսա, եւ ո՛չ եւս յաւելից սիրել զնոսա։ Ամենայն իշխանք նոցա ապստամբք[10428]. [10428] Ոմանք. Եւ անդ դատեցի զնոսա վասն չարութեան։ Ամենայն չարիք նոցա ի Գաղգաղա. զի անդ ատեցի զնոսա. վասն չարութեան գնացից նոցա ի տանէ իմմէ մերժեցից զնոսա, եւ ոչ եւս յաւելից սիրել զնոսա. ամենայն իշխանք նոցա ապստամբք:15 «Նրանց ամբողջ չարութիւնը Գաղգաղայում է,ուստի եւ այնտեղ ատեցի նրանց.իրենց չար ընթացքի համար իմ տնից կը հեռացնեմ նրանցեւ այլեւս չեմ սիրի նրանց.նրանց բոլոր իշխանները ապստամբներ են: 15 Անոնց բոլոր չարութիւնը Գաղգաղայի մէջ է, Քանզի հոն անոնցմէ զզուեցայ։Անոնց չար գործերուն պատճառով Զանոնք իմ տունէս պիտի վռնտեմ, Զանոնք անգամ մըն ալ պիտի չսիրեմ։Անոնց բոլոր իշխանները ապստամբ նետեր են։ 9:15: Ամենայն չարիք նոցա ՚ի Գաղգաղա. զի ա՛նդ ատեցի զնոսա վասն չարութեան գնացից նոցա. ՚ի տանէ իմմէ մերժեցի՛ց զնոսա, եւ ո՛չ եւս յաւելից սիրել զնոսա։ Ամենայն իշխանք նոցա ապստամբք[10428]. [10428] Ոմանք. Եւ անդ դատեցի զնոսա վասն չարութեան։ 15 «Նրանց ամբողջ չարութիւնը Գաղգաղայում է,ուստի եւ այնտեղ ատեցի նրանց.իրենց չար ընթացքի համար իմ տնից կը հեռացնեմ նրանցեւ այլեւս չեմ սիրի նրանց.նրանց բոլոր իշխանները ապստամբներ են: 15 Անոնց բոլոր չարութիւնը Գաղգաղայի մէջ է, Քանզի հոն անոնցմէ զզուեցայ։Անոնց չար գործերուն պատճառով Զանոնք իմ տունէս պիտի վռնտեմ, Զանոնք անգամ մըն ալ պիտի չսիրեմ։Անոնց բոլոր իշխանները ապստամբ նետեր են։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:159:15 Все зло их в Галгале: там Я возненавидел их за злые дела их; изгоню их из дома Моего, не буду больше любить их; все князья их отступники. All their wickedness [is] in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes [are] revolters:9:15 πᾶσαι πας all; every αἱ ο the κακίαι κακια badness; vice αὐτῶν αυτος he; him εἰς εις into; for Γαλγαλ γαλγαλ since; that ἐκεῖ εκει there αὐτοὺς αυτος he; him ἐμίσησα μισεω hate διὰ δια through; because of τὰς ο the κακίας κακια badness; vice τῶν ο the ἐπιτηδευμάτων επιτηδευμα he; him ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household μου μου of me; mine ἐκβαλῶ εκβαλλω expel; cast out αὐτούς αυτος he; him οὐ ου not μὴ μη not προσθήσω προστιθημι add; continue τοῦ ο the ἀγαπῆσαι αγαπαω love αὐτούς αυτος he; him πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῶν αυτος he; him ἀπειθοῦντες απειθεω obstinate 9:15 כָּל־ kol- כֹּל whole רָעָתָ֤ם rāʕāṯˈām רָעָה evil בַּ ba בְּ in † הַ the גִּלְגָּל֙ ggilgˌāl גִּלְגָּל Gilgal כִּֽי־ kˈî- כִּי that שָׁ֣ם šˈām שָׁם there שְׂנֵאתִ֔ים śᵊnēṯˈîm שׂנא hate עַ֚ל ˈʕal עַל upon רֹ֣עַ rˈōₐʕ רֹעַ wickedness מַֽעַלְלֵיהֶ֔ם mˈaʕallêhˈem מַעֲלָל deed מִ mi מִן from בֵּיתִ֖י bbêṯˌî בַּיִת house אֲגָרְשֵׁ֑ם ʔᵃḡoršˈēm גרשׁ drive out לֹ֤א lˈō לֹא not אֹוסֵף֙ ʔôsˌēf יסף add אַהֲבָתָ֔ם ʔahᵃvāṯˈām אהב love כָּל־ kol- כֹּל whole שָׂרֵיהֶ֖ם śārêhˌem שַׂר chief סֹרְרִֽים׃ sōrᵊrˈîm סרר rebel 9:15. omnes nequitiae eorum in Galgal quia ibi exosos habui eos propter malitiam adinventionum eorum de domo mea eiciam eos non addam ut diligam eos omnes principes eorum recedentesAll their wickedness is in Galgal, for there I hated them: for the wickedness of their devices I will cast them forth out of my house: I will love them no more, all their princes are revolters. 15. All their wickedness is in Gilgal; for there I hated them: because of the wickedness of their doings I will drive them out of mine house: I will love them no more; all their princes are revolters. 9:15. All their wickedness is in Gilgal, for I held them there, in their hatred. Because of the malice of their inventions, I will expel them from my house. I will no longer say that I love them; all their leaders have retreated. 9:15 Все зло их в Галгале: там Я возненавидел их за злые дела их; изгоню их из дома Моего, не буду больше любить их; все князья их отступники. 9:15 πᾶσαι πας all; every αἱ ο the κακίαι κακια badness; vice αὐτῶν αυτος he; him εἰς εις into; for Γαλγαλ γαλγαλ since; that ἐκεῖ εκει there αὐτοὺς αυτος he; him ἐμίσησα μισεω hate διὰ δια through; because of τὰς ο the κακίας κακια badness; vice τῶν ο the ἐπιτηδευμάτων επιτηδευμα he; him ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household μου μου of me; mine ἐκβαλῶ εκβαλλω expel; cast out αὐτούς αυτος he; him οὐ ου not μὴ μη not προσθήσω προστιθημι add; continue τοῦ ο the ἀγαπῆσαι αγαπαω love αὐτούς αυτος he; him πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῶν αυτος he; him ἀπειθοῦντες απειθεω obstinate 9:15 כָּל־ kol- כֹּל whole רָעָתָ֤ם rāʕāṯˈām רָעָה evil בַּ ba בְּ in † הַ the גִּלְגָּל֙ ggilgˌāl גִּלְגָּל Gilgal כִּֽי־ kˈî- כִּי that שָׁ֣ם šˈām שָׁם there שְׂנֵאתִ֔ים śᵊnēṯˈîm שׂנא hate עַ֚ל ˈʕal עַל upon רֹ֣עַ rˈōₐʕ רֹעַ wickedness מַֽעַלְלֵיהֶ֔ם mˈaʕallêhˈem מַעֲלָל deed מִ mi מִן from בֵּיתִ֖י bbêṯˌî בַּיִת house אֲגָרְשֵׁ֑ם ʔᵃḡoršˈēm גרשׁ drive out לֹ֤א lˈō לֹא not אֹוסֵף֙ ʔôsˌēf יסף add אַהֲבָתָ֔ם ʔahᵃvāṯˈām אהב love כָּל־ kol- כֹּל whole שָׂרֵיהֶ֖ם śārêhˌem שַׂר chief סֹרְרִֽים׃ sōrᵊrˈîm סרר rebel 9:15. omnes nequitiae eorum in Galgal quia ibi exosos habui eos propter malitiam adinventionum eorum de domo mea eiciam eos non addam ut diligam eos omnes principes eorum recedentes All their wickedness is in Galgal, for there I hated them: for the wickedness of their devices I will cast them forth out of my house: I will love them no more, all their princes are revolters. 15. All their wickedness is in Gilgal; for there I hated them: because of the wickedness of their doings I will drive them out of mine house: I will love them no more; all their princes are revolters. 9:15. All their wickedness is in Gilgal, for I held them there, in their hatred. Because of the malice of their inventions, I will expel them from my house. I will no longer say that I love them; all their leaders have retreated. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
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 - 1903-191415. Все зло их - в Галгале: Галгала была одним из центров идолослужения. Может быть, в этом городе идолослужение достигло крайних пределов, почему пророк и упоминает о Галгале неоднократно (IV:15; IX:15; XII:11). Изгоню их из дома Моего: т. е. из общества Господня.Adam Clarke: Commentary on the Bible - 18319:15: All their wickedness is in Gilgal - Though we are not directly informed of the fact, yet we have reason to believe they had been guilty of some scandalous practices of idolatry in Gilgal See Hos 4:15.For there I hated them - And therefore he determined, "for the wickedness of their doings, to drive them out of his house," so that they should cease to be a part of the heavenly family, either as sons or servants; for he would "love them no more," and bear with them no longer. Albert Barnes: Notes on the Bible - 18349:15: All their wickedness is in Gilgal - "Gilgal," having been the scene of so many of God's mercies, had been, on that very ground, chosen as a popular scene for idol-worship (see the note above at Hos 4:15). And doubtless, Ephraim still deceived himself, and thought that his idolatrous worship, in a place once so hallowed, would still be acceptable with God. "There, where God of old was propitious, He would be so still, and whatever they did, should, even for the place's sake, be accepted; the hallowed place would necessarily sanctify it." In answer to such thoughts, God says, "all their wickedness," the very chief and sum, the head from which the rest flowed, their desertion of God Himself, whatever they hoped or imagined, all their "wickedness is" there.For there I hated them - "There, in the very place where heretofore I shewed such great tokens of love to, and by My gracious presence with, them, "even there I have hated them" and now hate them." "He saith not, there was I angry, or displeased with them, but in a word betokening the greatest indignation, "I hated them." Great must needs be that wickedness which provoked the Father of mercies to so great displeasure as to say, that He "hated them;" and severe must needs be those judgments which are as effects of hatred and utter aversation of them, in Him." For the wickedness of their doings - The sin of Israel was no common sin, not a sin of ignorance, but against the full light. Each word betokens evil. The word "doings" expresses "great bold doings." It was "the wickedness of their wicked works," a deeper depth of wickedness in their wickedness, an essence of wickedness, for which, God saith, "I will drive them out of My house," i. e., as before, out of His whole land (see the note above at Hos 8:1). I will love them no more - So He saith, in the beginning; "I will have no more mercy upon the house of Israel, but I will utterly take them away" Hos 1:6. : "This was a national judgment, and so involved the whole of them, as to their outward condition, which they enjoyed as members of that nation, and making up one beady politic. It did not respect the spiritual condition of single persons, and their relation, in this respect, to God." As individuals, they were, "not cut off from God's favor and tokens of His love, nor from the power of becoming members of Christ, whenever any of them should come to Him. It only struck them foRev_er out of that "house of the Lord" from which they were then driven," or from hopes that that kingdom should be restored, which God said, He would cause to cease. All their princes are Rev_olters - Their case then was utterly hopeless. No one of their kings "departed from the sin of Jeroboam who made Israel to sin." The political power which should protect goodness, became the fountain of corruption. : "None is there, to rebuke them that offend, to recall, those that err; no one who, by his own goodness, and virtue, pacifying God, can turn away His wrath, as there was in the time of Moses." : "Askest thou, why God cast them out of His house, why they were not received in the Church or the house of God? He saith to them, because they "are all Rev_olters, departers," i. e., because, before they were cast out visibly in the body, they departed in mind, were far away in heart, and therefore were cast out in the body also, and lost, what alone they loved, the temporal advantages of the house of God." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:15: is in: Hos 4:15, Hos 12:11; Jos 4:19-24, Jos 5:2-9, Jos 10:43; Sa1 7:16; Amo 4:4, Amo 5:5; Mic 6:5I hated: Lev 26:30; Eze 23:18; Zac 11:8 I will drive: Hos 9:3, Hos 9:17, Hos 1:6, Hos 1:9, Hos 3:4; Kg1 9:7-9; Kg2 17:17-20; Psa 78:60; Jer 3:8, Jer 11:15; Jer 33:24-26; Amo 5:27 all: Hos 5:1, Hos 5:2; Isa 1:23; Jer 5:5; Eze 22:27; Mic 3:11; Zep 3:3; Act 4:5-7, Act 4:27; Act 5:21 Carl Friedrich Keil and Franz Delitzsch9:15The Lord thereupon replies in Hos 9:15 : "All their wickedness is at Gilgal; for there I took them into hatred: for the evil of their doings will I drive them out of my house, and not love them any more; all their princes are rebellions." How far all the wickedness of Ephraim was concentrated at Gilgal it is impossible to determine more precisely, since we have no historical accounts of the idolatrous worship practised there (see at Hos 4:15). That Gilgal was the scene of horrible human sacrifices, as Hitzig observes at Hos 12:12, cannot be proved from Hos 13:2. שׂנא is used here in an inchoative sense, viz., to conceive hatred. On account of their wickedness they should be expelled from the house, i.e., the congregation of Jehovah (see at Hos 8:1). The expression "I will drive them out of my house" (mibbēthı̄ 'ăgâreshēm) may be explained from Gen 21:10, where Sarah requests Abraham to drive (gârash) Hagar her maid out of the house along with her son, that the son of the maid may not inherit with Isaac, and where God commands the patriarch to carry out Sarah's will. The expulsion of Israel from the house of the Lord is separation from the fellowship of the covenant nation and its blessings, and is really equivalent to loving it no longer. There is a play upon words in the last clause שׂריהם סוררים. Geneva 15999:15 All their wickedness [is] in (q) Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes [are] revolters.(q) The chief cause of their destruction is that they commit idolatry, and corrupt my religion in Gilgal. John Gill9:15 Ah their wickedness is in Gilgal,.... A place in the ten tribes, where the covenant of circumcision was renewed in Joshua's time; the first passover was kept in the land of Canaan, and the people of Israel ate the firstfruits of the land; where the tabernacle was for a while, and sacrifices were offered up to the Lord: but now things were otherwise; all manner of iniquity was committed in it, especially idolatry; for which it was chosen by idolaters, because it had formerly been famous for religious worship: here, though not to the exclusion of other places, as Dan and Bethel, was the above sin committed; here it begun and spread itself, and had the measure of it filled up; here began the first departure from the Lord, rejecting him, and asking a king in the days of Samuel, as Kimchi and Abarbinel observe; and here were high places and altars erected for idolatry; and this is now the reason of the above threatenings of God, and the predictions of the prophet. Grotius thinks there is a mystical sense in the words, and that they have reference to the sin of the Jews in crucifying Christ on Golgotha; which, in the Syriac language, is the same with Gilgal; but both the people spoken of, and the place, are different:for there I hated them; or "therefore" (m), because they sinned so greatly against him in a place where they had formerly worshipped him; their sacrifices there, instead of being acceptable, were the more abominable to him, as they were offered there where his tabernacle once was, and sacrifices were offered to him according to his will: for the wickedness of their doings I will drive them out of mine house; not out of the house of my sanctuary, or the temple, as the Targum; unless this is to be understood of losing the opportunity of going to the temple at Jerusalem, which those of the ten tribes had while they were in their own land, which the few godly persons among them then took, and made use of; but now their idolatry increasing in Gilgal, and other places, they should be carried captive; and, if they would, could not go up to the house of the Lord, and worship him there: or rather this may design, either the visible church of God, out of which they would be now ejected; or their native country, where they had been, as the family and household of God; but now should be so no more, but, as afterwards said, wanderers among the nations, and no more reckoned as belonging to the Lord, and under his paternal care and protection: I will love them no more; which is not to be understood of the special love and favour the Lord bears to his own people in Christ, which is everlasting and unchangeable; but of his general and providential favour and regard unto these people, which he had manifested in bestowing many great and good things upon them; but now would do so no more; he would do nothing to them, or for them, that looked like love, or be interpreted of it, but all the reverse; and, by his behaviour to them, show that they were the objects of his aversion and hatred; and this was to continue, and has continued, and will continue unto the time of their conversion in the latter day, when "all Israel shall be saved", Rom 11:26; all their princes are revolters; from God and his worship, who should have set a good example to the people; and since these were perverse and rebellious against God, it is no wonder that the people in general apostatized. This is to be understood of their king as supreme, and all subordinate rulers; of their judges and magistrates of every order; of all their governors, both civil and ecclesiastic; and not at Gilgal only, but in all the land. There is an elegant play on words (n) in the original, the beauty of which cannot be expressed in the translation. (m) "ideo", Rivet. (n) "Sharehem Sorerim". John Wesley9:15 All their wickedness - The chief or beginning. There I hated them - As there they began to sin so notoriously, there I began to shew that I hated them.Robert Jamieson, A. R. Fausset and David Brown9:15 All their wickedness--that is, their chief guilt.Gilgal--(see on Hos 4:15). This was the scene of their first contumacy in rejecting God and choosing a king (1Kings 11:14-15; compare 1Kings 8:7), and of their subsequent idolatry. there I hated them--not with the human passion, but holy hatred of their sin, which required punishment to be inflicted on themselves (compare Mal 1:3). out of mine house--as in Hos 8:1 : out of the land holy unto ME. Or, as "love" is mentioned immediately after, the reference may be to the Hebrew mode of divorce, the husband (God) putting the wife (Israel) out of the house. princes . . . revolters--"Sarim . . . Sorerim" (Hebrew), a play on similar sounds. |
|
9:169:16: ախտացան արմատք Եփրեմայ. չորացա՛ն եւ պտուղ ո՛չ եւս տացեն. զի թէպէտ եւ ծնցին՝ անզաւակեցից զցանկալիս որովայնի՛ց նոցա։ [92]Ախտացան արմատք Եփրեմայ, չորացան`` եւ պտուղ ոչ եւս տացեն. զի թէպէտ եւ ծնցին` անզաւակեցից զցանկալիս որովայնից նոցա:16 Ախտահարուեցին Եփրեմի արմատները,չորացան եւ այլեւս պտուղ չեն տայ,որովհետեւ նոյնիսկ եթէ ծնեն,կ’ոչնչացնեմ նրանց որովայնների ցանկալի պտուղները»: 16 Եփրեմ զարնուեցաւ, Անոնց արմատը չորցաւ, պտուղ պիտի չտան։Եթէ անոնք ծնանին ալ, Անոնց արգանդին ցանկալի պտուղներն ալ պիտի մեռցնեմ։ 9:16: ախտացան արմատք Եփրեմայ. չորացա՛ն եւ պտուղ ո՛չ եւս տացեն. զի թէպէտ եւ ծնցին՝ անզաւակեցից զցանկալիս որովայնի՛ց նոցա։ 16 Ախտահարուեցին Եփրեմի արմատները,չորացան եւ այլեւս պտուղ չեն տայ,որովհետեւ նոյնիսկ եթէ ծնեն,կ’ոչնչացնեմ նրանց որովայնների ցանկալի պտուղները»: 16 Եփրեմ զարնուեցաւ, Անոնց արմատը չորցաւ, պտուղ պիտի չտան։Եթէ անոնք ծնանին ալ, Անոնց արգանդին ցանկալի պտուղներն ալ պիտի մեռցնեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:169:16 Поражен Ефрем; иссох корень их, не будут приносить они плода, а если и будут рождать, Я умерщвлю вожделенный плод утробы их. Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay [even] the beloved [fruit] of their womb:9:16 ἐπόνεσεν πονεω Ephraim; Efrem τὰς ο the ῥίζας ριζα root αὐτοῦ αυτος he; him ἐξηράνθη ξηραινω wither; dry καρπὸν καρπος.1 fruit οὐκέτι ουκετι no longer μὴ μη not ἐνέγκῃ φερω carry; bring διότι διοτι because; that καὶ και and; even ἐὰν εαν and if; unless γεννήσωσιν γενναω father; born ἀποκτενῶ αποκτεινω kill τὰ ο the ἐπιθυμήματα επιθυμημα insides; womb αὐτῶν αυτος he; him 9:16 הֻכָּ֣ה hukkˈā נכה strike אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim שָׁרְשָׁ֥ם šoršˌām שֹׁרֶשׁ root יָבֵ֖שׁ yāvˌēš יבשׁ be dry פְּרִ֣י pᵊrˈî פְּרִי fruit בַֽלבלי־ *vˈal- בַּל not יַעֲשׂ֑וּן yaʕᵃśˈûn עשׂה make גַּ֚ם ˈgam גַּם even כִּ֣י kˈî כִּי that יֵֽלֵד֔וּן yˈēlēḏˈûn ילד bear וְ wᵊ וְ and הֵמַתִּ֖י hēmattˌî מות die מַחֲמַדֵּ֥י maḥᵃmaddˌê מַחְמָד desire בִטְנָֽם׃ ס viṭnˈām . s בֶּטֶן belly 9:16. percussus est Ephraim radix eorum exsiccata est fructum nequaquam facient quod si et genuerint interficiam amantissima uteri eorumEphraim is struck, their root is dried up, they shall yield no fruit. And if they should have issue, I will slay the best beloved fruit of their womb. 16. Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay the beloved fruit of their womb. 9:16. Ephraim has been struck; their root has been dried out: by no means will they yield fruit. And even if they should conceive, I will execute the most beloved of their womb. 9:16 Поражен Ефрем; иссох корень их, не будут приносить они плода, а если и будут рождать, Я умерщвлю вожделенный плод утробы их. 9:16 ἐπόνεσεν πονεω Ephraim; Efrem τὰς ο the ῥίζας ριζα root αὐτοῦ αυτος he; him ἐξηράνθη ξηραινω wither; dry καρπὸν καρπος.1 fruit οὐκέτι ουκετι no longer μὴ μη not ἐνέγκῃ φερω carry; bring διότι διοτι because; that καὶ και and; even ἐὰν εαν and if; unless γεννήσωσιν γενναω father; born ἀποκτενῶ αποκτεινω kill τὰ ο the ἐπιθυμήματα επιθυμημα insides; womb αὐτῶν αυτος he; him 9:16 הֻכָּ֣ה hukkˈā נכה strike אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim שָׁרְשָׁ֥ם šoršˌām שֹׁרֶשׁ root יָבֵ֖שׁ yāvˌēš יבשׁ be dry פְּרִ֣י pᵊrˈî פְּרִי fruit יַעֲשׂ֑וּן yaʕᵃśˈûn עשׂה make גַּ֚ם ˈgam גַּם even כִּ֣י kˈî כִּי that יֵֽלֵד֔וּן yˈēlēḏˈûn ילד bear וְ wᵊ וְ and הֵמַתִּ֖י hēmattˌî מות die מַחֲמַדֵּ֥י maḥᵃmaddˌê מַחְמָד desire בִטְנָֽם׃ ס viṭnˈām . s בֶּטֶן belly 9:16. percussus est Ephraim radix eorum exsiccata est fructum nequaquam facient quod si et genuerint interficiam amantissima uteri eorum Ephraim is struck, their root is dried up, they shall yield no fruit. And if they should have issue, I will slay the best beloved fruit of their womb. 16. Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay the beloved fruit of their womb. 9:16. Ephraim has been struck; their root has been dried out: by no means will they yield fruit. And even if they should conceive, I will execute the most beloved of their womb. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:16: Ephraim is smitten - The thing being determined, it is considered as already done.Their root is dried up - They shall never more be a kingdom. And they never had any political form from their captivity by the Assyrians to the present day. Yea, though they bring forth - See the note on Hos 9:11-12 (note). Albert Barnes: Notes on the Bible - 18349:16: Ephraim is smitten - The prophet, under the image of a tree, repeats the same sentence of God upon Israel. The word "smitten" is used of the smiting of the tree from above, especially by the visitation of God, as by "blasting" and "mildew" Amo 4:9. Yet such smiting, although it falls heavily for the time, leaves hope for the future. He adds then, "their root is" also "withered," so that "they should bear no fruit;" or if, perchance, while the root was still drying up and not quite dead, any fruit he yet found, "yet will I slay," God says, "the beloved," fruit "of their womb," the desired fruit of their bodies, that which their souls longed for. : "So long as they have children, and multiply the fruit of the womb, they think that they bear fruit, they deem not that "their root is dried," or that they have been severed by the axe of excision, and "rooted out of the land of the living;" but, in the anguish at the "slaying" of those they most loved, they shall say, better had it been to have had no children."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:16: their root: Hos 9:11-13; Job 18:16; Isa 5:24, Isa 40:24; Mal 4:1the beloved fruit: Heb. the desires, Eze 24:21 Carl Friedrich Keil and Franz Delitzsch9:16"Ephraim is smitten: their root is dried up; they will bear no fruit: even if they beget, I slay the treasures of their womb. Hos 9:17. My God rejects them: for they have not hearkened to Him, and they shall be fugitives among the nations." In Hos 9:16 Israel is compared to a plant, that is so injured by the heat of the sun (Ps 121:6; Ps 102:5), or by a worm (Jon 4:7), that it dries up and bears no more fruit. The perfects are a prophetic expression, indicating the certain execution of the threat. This is repeated in Hos 9:16 in figurative language; and the threatening in Hos 9:11, Hos 9:12, is thereby strengthened. Lastly, in Hos 9:17 the words of threatening are rounded off by a statement of the reason for the rejection of Israel; and this rejection is described as banishment among the nations, according to Deut 28:65. John Gill9:16 Ephraim is smitten,.... The people of the ten tribes, the kingdom of Israel, who had been like a tree planted in a pleasant place, Hos 9:13; and were in very flourishing circumstances in the times of Jeroboam the second; but now were like a tree smitten with thunder and lightning, or hail stones, and beat to pieces; or with the heat of the sun, or with blasting winds, or by worms; as in the succeeding reigns, by the judgments of God upon them; by civil wars, conspiracies, and murders among themselves; and by the exactions of Pul and depredations of Tiglathpileser kings of Assyria; and quickly would be smitten again; the present being put for the future, because of the certainty of it, as usual in prophetic writings; or be utterly destroyed by Shalmaneser, and be no more a kingdom:their root is dried up; like the root of a tree that has no sap and moisture in it, and can communicate none to the body and branches of the tree, which in course must die. This may be understood of their king, princes, nobles, and chief men, the support and strength of the nations; and of parents and heads of families, cut off by one judgment or another: they shall bear no fruit; as a tree thus smitten, and its root dried up, cannot; so neither, this being their case, there would be none to beget, nor any to bear children, and bring them forth; called the fruit of the womb, in allusion to the fruit of trees: yea, though they bring forth; though some of them should be spared, women with their husbands, and should procreate children: yet will I slay even the beloved fruit of their womb; their children they should bring forth, on whom their affections were strongly set; and the rather, as they were but few, and from whom they had raised expectations of building up their families; even these the Lord would stay, or suffer to be slain, either by the sword of the enemy, or by famine, or by pestilence, or by some disease or another; so that there should be no hope of a future posterity, at least of no great number of them. Robert Jamieson, A. R. Fausset and David Brown9:16 The figures "root," "fruit," are suggested by the word "Ephraim," that is, fruitful (see on Hos 9:11-12). "Smitten," namely, with a blight (Ps 102:4). |
|
9:179:17: Մերժեսցէ՛ զնոսա Աստուած՝ զի ո՛չ լուան նմա, եւ եղիցին մոլորակա՛նք ՚ի մէջ ազգաց։ Մերժեսցէ զնոսա [93]Աստուած, զի ոչ լուան նմա. եւ եղիցին մոլորականք ի մէջ ազգաց:17 Աստուած կը մերժի նրանց,քանի որ չլսեցին նրան,եւ նրանք մոլորուած կը լինեն ազգերի մէջ: 17 Իմ Աստուածս զանոնք պիտի մերժէ, Քանի որ իրեն մտիկ չըրին. Ուստի ազգերու մէջ թափառական պիտի ըլլան։ 9:17: Մերժեսցէ՛ զնոսա Աստուած՝ զի ո՛չ լուան նմա, եւ եղիցին մոլորակա՛նք ՚ի մէջ ազգաց։ 17 Աստուած կը մերժի նրանց,քանի որ չլսեցին նրան,եւ նրանք մոլորուած կը լինեն ազգերի մէջ: 17 Իմ Աստուածս զանոնք պիտի մերժէ, Քանի որ իրեն մտիկ չըրին. Ուստի ազգերու մէջ թափառական պիտի ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:179:17 Отвергнет их Бог мой, потому что они не послушались Его, и будут скитальцами между народами. My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations:9:17 ἀπώσεται απωθεω thrust away; reject αὐτοὺς αυτος he; him ὁ ο the θεός θεος God ὅτι οτι since; that οὐκ ου not εἰσήκουσαν εισακουω heed; listen to αὐτοῦ αυτος he; him καὶ και and; even ἔσονται ειμι be πλανῆται πλανητης wanderer ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste 9:17 יִמְאָסֵ֣ם yimʔāsˈēm מאס retract אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s) כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear לֹ֑ו lˈô לְ to וְ wᵊ וְ and יִהְי֥וּ yihyˌû היה be נֹדְדִ֖ים nōḏᵊḏˌîm נדד flee בַּ ba בְּ in † הַ the גֹּויִֽם׃ ס ggôyˈim . s גֹּוי people 9:17. abiciet eos Deus meus quia non audierunt eum et erunt vagi in nationibusMy God will cast them away, because they hearkened not to him: and they shall be wanderers among the nations. 17. My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations. 9:17. My God will cast them aside because they have not listened to him; and they will be wanderers among the nations. 9:17 Отвергнет их Бог мой, потому что они не послушались Его, и будут скитальцами между народами. 9:17 ἀπώσεται απωθεω thrust away; reject αὐτοὺς αυτος he; him ὁ ο the θεός θεος God ὅτι οτι since; that οὐκ ου not εἰσήκουσαν εισακουω heed; listen to αὐτοῦ αυτος he; him καὶ και and; even ἔσονται ειμι be πλανῆται πλανητης wanderer ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste 9:17 יִמְאָסֵ֣ם yimʔāsˈēm מאס retract אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s) כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear לֹ֑ו lˈô לְ to וְ wᵊ וְ and יִהְי֥וּ yihyˌû היה be נֹדְדִ֖ים nōḏᵊḏˌîm נדד flee בַּ ba בְּ in † הַ the גֹּויִֽם׃ ס ggôyˈim . s גֹּוי people 9:17. abiciet eos Deus meus quia non audierunt eum et erunt vagi in nationibus My God will cast them away, because they hearkened not to him: and they shall be wanderers among the nations. 17. My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations. 9:17. My God will cast them aside because they have not listened to him; and they will be wanderers among the nations. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:17: My God will cast them away - Here the prophet seems to apologize for the severity of these denunciations; and to vindicate the Divine justice, from which they proceeded. It is: -Because they did not hearken unto him - That "my God," the fountain of mercy and kindness, "will cast them away." And they shall be wanderers among the nations - And where they have wandered to, who can tell? and in what nations to be found, no man knows. Wanderers they are; and perhaps even now unknown to themselves. Some have thought they have found them in one country; some, in another; and a very pious writer, in a book entitled, The Star in the West, thinks he has found their descendants in the American Indians; among whom he has discovered many customs, apparently the same with those of the ancient Jews, and commanded in the Law. He even thinks that the word Je-ho-vah is found in their solemn festal cry, Ye-ho-wa-he. If they be this long lost people, they are utterly unknown to themselves; their origin being lost in a very remote antiquity. Albert Barnes: Notes on the Bible - 18349:17: My God hath cast them away - "My God" (he saith) as if God were his God only who clave to him, not their's who had, by their disobedience, departed from Him. "My God." "He had then authority from Him," whom he owned and who owned "him," and who bade him so Speak, as though God were "his" God, and no longer their's. God "casts them away," lit. "despises them," and so rejects them as an object of aversion to Him, "because they did not hearken to Him." "God never forsakes unless He be first forsaken." When they would not hearken, neither doing what God commanded, nor abstaining from what He forbade, God at last rejected them, as worthless, lacking altogether to that end for which He created them.And they shall be wanderers among the nations - This was the sentence of Cain Gen 4:12; "a fugitive and a vagabond shalt thou be in the earth." So God had forewarned them. "The Lord shall scatter thee among all people, from the one end of the earth even unto the other end of the earth - and among these nations shalt there find no ease, neither shall the sole of thy foot have rest" Deu 28:64-65. The words of the prophet imply an abiding condition. He does not say, "they shall wander, but, they shall be wanderers." Such was to be their lot; such has been their lot ever since; and such was not the ordinary lot of those large populations whom Eastern conquerors transported from their own land. Those conquerors took away with them into their own land, portions of the people whom they conquered, for two ends. When a people often rebelled, they were placed where they could rebel no more, among tribes more powerful than they, and obedient to the rule of the conqueror. Or they were carried off; as slaves to work in bricks, like Israel in Egypt . Their workmen, smiths, artificers, were especially taken to labor on those gigantic works, the palaces and temples of Nineveh or Babylon. But, for both these purposes, the transported population had a settled abode allotted to it, whether in the capital or the provinces. Sometimes new cities or villages were built for the settlers . Israel at first was so located. Perhaps on account of the frequent rebellions of their kings, the ten tribes were placed amid a wild, warlike, population, "in the cities of the Medes." Kg2 17:6. When the interior of Asia was less known, people thought that they were still to be found there. The Jews fabled, that the ten tribes lay behind some mighty and fabulous river, Sambatyon , or were fenced in by mountains . Christians thought that they might be found in some yet unexplored part of Asia. Undeceived as to this, they still asked whether the Afghans, or the Yezides, or the natives of North America were the ten tribes, or whether they were the Nestorians of Kurdistan. So natural did it seem, that they, like other nations so transported, should remain as a body, near or at the places, where they had been located by their conquerors. The prophet says otherwise. He says their abiding condition shall be, "they shall be wanderers among the nations," wanderers among them, but no part of them. Before the final dispersion of the Jews at the destruction of Jerusalem, "the Jewish race," Josephus says ," was in great numbers through the whole world, interspersed with the nations." Those assembled at the day of Pentecost had come from all parts of Asia Minor but also from Parthia, Media, Persia, Mesopotamia, Arabia, Egypt, maritime Lybia, Crete, and Italy Act 2:9-11. WheRev_er the Apostles went, in Asia or Greece, they found Jews, in numbers sufficient to raise persecution against them. James writes to those whom, with a word corresponding to that of Hosea, he calls, "the dispersion." "James ... to the twelve in the dispersion" . The Jews, scoffing, asked, whether our Lord would go to "the dispersion among the Greeks" . They speak of it, as a body, over against themselves, to whom they supposed that He meant to go, to teach them, when He said, "Ye shall seek Me and shall not find Me." The Jews of Egypt were probably the descendants of those who went there, after the murder of Gedaliah. The Jews of the North, as well as those of China, India, Russia, were probably descendants of the ten tribes. From one end of Asia to the other and onward through the Crimea, Greece and Italy, the Jews by their presence, bare witness to the fulfillment of the prophecy. Not like the wandering Indian tribe, who spread over Europe, living apart in their native wildness, but settled, among the inhabitants of each city, they were still distinct, although with no polity of their own; a distinct, settled, yet foreign and subordinate race. : "Still remains unRev_ersed this irRev_ocable sentence, as to their temporal state and face of an earthly kingdom, that they remain still "wanderers" or dispersed among other nations, and have never been restored, nor are in likelihood of ever being restored to their own land, so as to call it their own. If ever any of them hath returned thither, it hath been but as strangers, and all, as to any propriety that they should challenge in it, to hear the ruins and waste heaps of their ancient cities to echo in their ears the prophet's words, "Arise ye and depart, for this is not your rest;" your ancestors polluted it, and ye shall never return as a people thither, to inhabit it, as in your former condition" Mic 2:10. "Meanwhile Ephraim here is an example, not only to particular persons, that as they will avoid personal judgments, so they take care faithfully to serve God and hearken unto Him; but to nations and kingdoms also, that as they will pRev_ent national judgments, so they take care that God be truly served, and the true religion maintained in purity and sincerity among them. Ephraim, or lsrael, held their land by as good and firm tenure as any people in the world can theirs, having it settled on them by immediate gift from Him who is the Lord of the whole earth, who promised it to their forefathers, Abraham and his seed foRev_er Gen 13:14-15; Deu 34:4, called therefore the land which the Lord sware unto them Num. 14; and which He had promised them Deu 9:28, the land of promise Heb 11:9. Who could have greater right to a place, better and firmer right, than they had to the Lord's land, by "His" promise which never fails, and "His" oath who will not repent, confirmed to them? Certainly, if they had observed conditions and kept covenant with Him, all the people in the world could never have driven them out, or dispossessed them of it. But, seeing they Rev_olted and brake His covenant, and did not hearken to Him, He would not suffer them longer to dwell in it, but drave and cast them out of it, so that they could never recover it again, but continue to this day "wandering among the nation," having no settled place of their own, nowhere where they can be called a people, or are for such owned. If God so dealt with Israel on their disobedience and departing from His service, to whom He had so particularly engaged himself to make good to them the firm possession of that land; how shall any presume on any right or title to any other, or think to preserve it to themselves by any force or strength of their own, if they Rev_olt from Him, and cast off thankful obedience to Him? The Apostle cautioneth and teacheth us so to argue, "if God spared not the natural branches, take heed lest He also spare not thee," and therefore warneth, "be not high-minded," and presumptuous, "but fear" Rom 11:20-21. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:17: My God: Ch2 18:13; Neh 5:19; Psa 31:14; Isa 7:13; Mic 7:7; Joh 20:17, Joh 20:28; Phi 4:19because: Hos 7:13; Kg1 14:15, Kg1 14:16; Kg2 17:14-20; Ch2 36:16; Psa 81:11-13; Pro 29:1; Isa 48:18; Jer 25:3, Jer 25:4, Jer 26:4-6, Jer 35:15-17; Zac 1:4, Zac 7:11-14; Act 3:23 and: Deu 28:64, Deu 28:65, Deu 32:26; Amo 8:2, Amo 9:9; Joh 7:35; Jam 1:1 John Gill9:17 My God will cast them away,.... With loathsomeness and contempt, having sinned against him, and done such abominable things; cast them out of their own land, as men not fit to live in it; cast them out of his sight, as not able to endure them; cast them away, as unprofitable and good for nothing; reject them from being his people; no more own them in the relation they had stood in to him; nor show them any more favour, at least until the conversion of them in the times of the Messiah. These are the words of the prophet, who calls the Lord his God, whom he worshipped, by whom he was sent, and in whose name he prophesied; and this in opposition to, and distinction from Israel, who worshipped other gods, and who had cast off the true God, and were now, or would be, cast away by him, and so no longer their God:because they did not hearken unto him; to his word, as the Targum; to him speaking by his prophets; to the instructions, admonitions, threatenings, and predictions delivered to them from him; they did not obey his law, regard his will, or attend his worship; which was the cause of the rejection of them, and a just one: and they shall be wanderers among the nations; being dispersed by the Assyrians in the several nations of the world, where they were fugitives and vagabonds; as their posterity are to this day. Robert Jamieson, A. R. Fausset and David Brown9:17 My God--"My," in contrast to "them," that is, the people, whose God Jehovah no longer is. Also Hosea appeals to God as supporting his authority against the whole people.wanderers among . . . nations-- (4Kings 15:29; 1Chron 5:26). |
|
2000 - 2025 © All Rights Reserved Arak29
for technical questions: contact
for technical questions: contact