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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Предисловие О книге пророка Малахии. Введение. Писатель книги. Кто был писателем книги, известной под именем «книга Малахия»? На этот вопрос исследователи книги отвечают различно. Некоторые полагали, что имя Малахия — не собственное имя писателя, а нарицательное. Основание к этому давало самое значение слова Малахия: «вестник» или «посланник Иеговы». Таких вестников Иеговы было много. Какой же из них здесь выступает? Одни толкователи думали, что здесь имеется в виду Ангел Божий, который явился в виде пророка-обличителя и речи которого были тут же вскоре кем-либо записаны. Другие видели здесь обозначение какого-либо из выдающихся деятелей иудейских после плена вавилонского — Ездры, Иисуса первосвященника и др. Даже 70: толковников принимали, очевидно, это имя за нарицательное: они поставили в 1-м стихе книги вместо выражения «Малахия» выражение «Ангела Его». Но все такие предположения не могут быть признаны основательными. Во-первых, предание иудейской Церкви стоит скорее на стороне того мнения, что Малахия было собственным именем последнего пророка-писателя. Так, Талмуд высказывает такую мысль, причем называет пророка Малахию членом великой синагоги. Блаж. Иероним свидетельствует также, что в переводах Акилы, Феодотиона и Симмаха стояло собственное имя пророка Малахии. Наконец, толковники Православной Церкви — древние и новые — признают, что книга Малахии написана, действительно, пророком, носившим такое имя, как имя собственное, и Православная Церковь празднует память этого пророка 3-го января. Точно также и большинство современных иностранных толкователей признают имя Малахии собственным именем писателя книги Малахии. Да и странно, в самом деле, если бы в составе пророческих книг лишь одна только книга была украшена столь неопределенным обозначением лица ее написавшего: «вестник Иеговы». Что же касается до предполагаемых лиц, которые скрыли, будто бы, себя под именем «вестника Божия» — Ездры, Иисуса первосвященника и др., то все, что известно из истории об этих лицах, не дает решительно никаких оснований к тому, чтобы кого-либо из них признать писателем книги Малахии (см. подробнее об этом в диссертации г. Тихомирова, гл. I). Что касается личности и положения пророка в иудейском народе, то об этом нельзя сказать ничего определенного. Существуют только предания, более или менее стоящие в зависимости от одного и того же сказания, помещенного в сочинении, носящем заглавие: «О жизни и смерти пророков». Это сочинение, по всей вероятности, составлено было на еврейском языке. Отсюда, конечно, почерпнул свои сведения о Малахии Епифаний Кипрский, а у него заимствовал их наш составитель житий святых, св. Димитрий Ростовский. По этим сказаниям, Малахия родился в Софе, от племени Завулонова. Имя свое «Ангел» он получил от народа за свою необыкновенную красоту и ангельскую чистоту, а также и потому, что много раз беседовал с Ангелом. Скончался Малахия в молодых летах. Некоторые из толкователей полагают, что Малахия происходил из священнического рода, так как он весьма интересуется современным ему положением священства и Богослужения. Но это предположение не имеет для себя достаточных оснований, так как, напр., интересоваться положением священства и Богослужения мог и всякий добрый израильтянин. Время жизни пророка Малахии. Большинство толкователей согласно говорят, что пророк Малахия жил после плена вавилонского и несколько времени спустя после пророков Аггея и Захарии. Храм уже был построен, жертвоприношения были в полном ходу, хотя первоначальная ревность к этому делу благочестия уже достаточно охладела (Мал I:6: и сл.; II:1: и сл.; III:1, 10). Нравственные недостатки народа еврейского теперь уже не те, какие составляли предмет обличений Аггея и Захарии, а, скорее, приближаются к тем, какие существовали во дни Ездры и Неемии. Всего более сходства эти недостатки имеют с теми, какие обличаются в XIII-й гл. книги Неемии. Так, Малахия (II:11) осуждает обычай жениться на язычницах (ср. Неем XIII:23: и сл.), упрекает евреев за скупость в принесении жертв (I:7: и сл.) и десятин (III:10), как отчасти делает это и Неемия (ХIII:10: и сл.). Во дни Ездры, когда само правительство участвовало в содержании храма (Езд VI:9: и сл., VII:20: и сл.), едва ли было место для таких сетований по поводу скудости приношений, какие (сетования) содержатся в речах Малахии. Точно также, нельзя допустить, чтобы и во время пребывания Неемии в Иерусалиме были возможны случаи, о каких сообщает Малахия (I:8). По всей вероятности, во время произнесения речей Малахией Неемия был в отсутствии. Об удалении своем из Иерусалима, которое имело место на 12-м году служения Неемии в должности правителя, т. е. в 433: году, сообщает сам Неемия (Неем XIII:6). Он говорит и о тех беспорядках, какие утвердились в его отсутствие среди возвратившихся из плена иудеев, и какие он устранил по своем возвращении в Иерусалим. В виду этого, едва ли возможно допустить, чтобы Малахия мог найти такие же беспорядки вскоре по возвращении Неемии в Иерусалим и в это время говорил бы свои обличения. Всего вероятнее, что эти обличения были высказаны именно во время отсутствия Неемии в Иерусалиме. Отсюда несомненно, что деятельность пророка Малахии падает на эпоху Ездры и Неемии, т. е. на 5-ое столетие до Р. X. Содержание книги. Общая мысль речей пророка Малахии — это протест против небрежности в деле Богослужения и, вообще, против нарушения теократических обычаев в народе израильском. В особенности, сильно обличает Малахия за отсутствие страха Божия священников и тех израильтян, которые легкомысленно расторгали свои брачные союзы с законными супругами. Но своею обличительною проповедью пророк Малахия хочет не только содействовать восстановлению нравственности в народе и обычаев истинной теократии: главною его целью было приготовить народ к пришествию Господа. Многие нетерпеливые евреи уже начали сомневаться в том, придет ли обетованный прежними пророками Мессия как Судия грешных и Благодетель для праведников. Пророк Малахия возвещает, что Господь придет скоро, что Он выступит как Судия для всех, вообще, людей и, значит, в том числе и для иудеев. Но и священники, и простые иудеи, не смогли бы выдержать того огненного испытания, какому Господь подвергнет при пришествии Своем всех, если бы, по Своему снисхождению к избранному народу, Он не послал ему нового Илию, который должен обратить Израиля на путь спасения. Это содержание книги в еврейской Библии умещено в три главы, какому делению следуют и протестантские издания Библии. В переводе же LXX-ти, Вульгате, славянском и русском, книга Малахии разделена на четыре главы, так что третья глава еврейской Библии разделяется на две: первый стих четвертой главы у нас есть 19-й стих третьей главы в еврейской Библии. Характеристические черты книги Малахии. Книга пророка Малахии, с внешней стороны, имеет ту особенность, что в ней вместо древнего поэтически-риторического способа изложения мыслей появляется, по преимуществу, диалектическое изложение. Пророк, обыкновенно, предпосылает общее положение, а потом выставляет противоположную мысль, которая и дает ему повод обстоятельно разъяснить и обосновать выставленное им самим положение (см. I:2: и сл., 6: и сл.; III:8: и сл., 13: и сл.). Это придает особую живость речи пророка и объясняется, может быть, тем, что в послепленное время, вскоре, появилось в иудействе так называемое «совопросничество». Малахия пишет прозою — изредка только встречаются стихи. Язык у него почти совершенно чистый, иногда только несколько окрашенный арамеизмами. Последнее можно объяснить тем, что евреи после плена подчинились, в отношении языка, влиянию палестинских (западных) арамеев, живших в соседстве с довольно малочисленной иерусалимской колонией. Притом, этот западно-арамейский язык был официальным языком западной половины персидского царства (с. 111). Что касается мировоззрения пророка Малахии, как оно отражается в его книге, то он, как и два других послепленных пророка, Аггей и Захария, придает первостепенное значение в жизни избранного народа вновь построенному иерусалимскому храму. Все благополучие народа зиждется, по его убеждению, на почтении к храму и благоговейном совершении в нем Богослужения. Сообразно с этим он предъявляет самые строгие требования к иудейскому священству. Но, зато, Малахия смотрит на язычников совсем иначе, чем оба другие послепленные пророка. Он ненавидит только идумеев, этих закоренелых врагов народа иудейского, а прочим языческим народам предвещает принятие в Царство Божие (I:11), тогда как Аггей и Захария изображали день Господень, как уничтожение всей языческой силы (Агг II:5: и сл.; Зах I:15). Малахия говорит только об этом суде, что он коснется народа иудейского (III:13: и сл.). Обращает также на себя внимание та симпатия, какую Малахия чувствует ко всем слабым и обиженным, в особенности же, к отверженным женам. Он — ярый враг развода (II:16). Наконец, Малахия предвещает, что Бог придет в Свой храм внезапно и здесь произведет Свой суд над иудеями, причем Ему будет предшествовать Предтеча или Ангел (III:1). Каноническое достоинство книги Малахии. Книга Малахии, несомненно, была внесена в канон священных книг тогда, когда этот канон получил свое завершение, т. е. в конце деятельности Неемии. В этом убеждает нас, например, то обстоятельство, что к 3-му веку до Р. Х. уже существовал сборник 12-ти пророков (см. Сир XLIX:12). Сирах, очевидно, и цитирует книгу Малахии, когда говорит о пророке Илии (XLVIII:10: ср. Мал IV:6). В Новом Завете книга пророка цитируется неоднократно, как книга пророческая и Богодухновенная, всем известная и признанная за каноническую (Мф XI:10; Мк I:2; Лк II:17; Рим IX:13). Толкования на книгу Малахии. Из святоотеческих толкований на книгу пророка Малахии известны толкования Ефрема Сирина, Иеронима, Кирилла Александрийского, Феодорита (все переведены на русский язык). Русские толкования принадлежат еп. Палладию, Смирнову И. К. (епископ Иоанн), Грецову А. (Книга пророка Малахии. Опыт критико-экзегетического последования. М. 1889: г.) и профессору П. Тихомирову (Пророк Малахия. Исследование. Свято-Троицкая Сергиева Лавра, 1903: г., стр. 596). — Истолкования на иностранных языках указаны в книге проф. Тихомирова. К указанным там книгам нужно прибавить еще книгу Моора (о пророке Малахии, 1903: г., на лат. яз.) и третье, вновь обработанное, издание толкования Орелли: «Малые пророки», 1908: г., на нем. яз (вводные сведения в книге дал, в недавнее время, проф. П. Юнгеров, «Частное историко-критическое введение в священные книги В. З.», вып. 2-й, 1907: г.). Речь первая: жалоба на непочтение к Иегове. 1–5. Особое расположение Иеговы к Израилю. 6–14. Непочтение к Иегове, обнаруживаемое священниками и народом. Matthew Henry: Concise Commentary on the Whole Bible - 1706 GOD'S prophets were his witnesses to his church, each in his day, for several ages, witnesses for him and his authority, witnesses against sin and sinners, attesting the true intents of God's providences in his dealings with his people then and the kind intentions of his grace concerning his church in the days of the Messiah, to whom all the prophets bore witness, for they all agreed in their testimony; and now we have only one witness more to call, and we have done with our evidence; and though he be the last, and in him prophecy ceased, yet the Spirit of prophecy shines as clearly, as strongly, as brightly in him as in any that went before, and his testimony challenges an equal regard. The Jews say, Prophecy continued forty years under the second temple, and this prophet they call the seal of prophecy, because in him the series or succession of prophets broke off and came to a period. God wisely ordered it so that divine inspiration should cease for some ages before the coming of the Messiah, that that great prophet might appear the more conspicuous and distinguishable and be the more welcome. Let us consider, I. The person of the prophet. We have only his name, Malachi, and no account of his country or parentage. Malachi signifies my angel, which has given occasion for a conjecture that this prophet was indeed an angel from heaven and not a man, as that Judges ii. 1. But there is no just ground for the conjecture. Prophets were messengers, God's messengers; this prophet was so; his name is the very same with that which we find in the original (ch. iii. 1) for my messenger; and perhaps from that word he might (though, probably, he had another name) be called Malachi. The Chaldee paraphrase, and some of the Jews, suggest that Malachi was the same with Ezra; but that also is groundless. Ezra was a scribe, but we never read that he was a prophet. Others, yet further from probability, make him to be Mordecai. But we have reason to conclude he was a person whose proper name was that by which he is here called; the tradition of some of the ancients is that he was of the tribe of Zebulun, and that he died young. II. The scope of the prophecy. Haggai and Zechariah were sent to reprove the people for delaying to build the temple; Malachi was sent to reprove them for the neglect of it when it was built, and for their profanation of the temple-service (for from idolatry and superstition they ran into the other extreme of impiety and irreligion), and the sins he witnesses against are the same that we find complained of in Nehemiah's time, with whom, it is probable, he was contemporary. And now that prophecy was to cease he speaks more clearly of the Messiah, as nigh at hand, than any other of the prophets had done, and concludes with a direction to the people of God to keep in remembrance the law of Moses, while they were in expectation of the gospel of Christ. Thus prophet is sent first to convince and then to comfort, first to discover sin and to reprove for that and then to promise the coming of him who shall take away sin. And this method the blessed Spirit takes in dealing with souls, John xvi. 8. He first opens the wound and then applies the healing balm. God had provided (and one would think effectually) for the engaging of Israel to himself by providences and ordinances; but it seems, by the complaints here made of them, that they received the grace of God in both these in vain. I. They were very ungrateful to God for his favours to them, and rendered not again according to the benefit they received, ver. 1-5. II. They were very careless and remiss in the observance of his institutions; the priests especially were so, who were in a particular manner charged with them, ver. 6-14. And what shall we say of those whom neither providences nor ordinances work upon, and who affront God in those very things wherein they should honour him? Adam Clarke: Commentary on the Bible - 1831 This chapter begins with showing the great and free favor which God had manifested to the Israelites, above what he had done to the Edomites, who are threatened with farther marks of the Divine displeasure; alluding, perhaps, to the calamities which they suffered from Judas Maccabeus and John Hyrcanus, (see 1 Maccabees 5:65, and Joseph Antiq. 13:9), Mal 1:1-5. God then reproaches his people, and especially their priests, for their ungrateful returns to his distinguished goodness, Mal 1:6. They are particularly charged with sacrificing the refuse of beasts, Mal 1:7-9, for which God threatens to reject them, Mal 1:10, and choose other nations who will show more reverence to his name and worship, Mal 1:11-14. Albert Barnes: Notes on the Bible - 1834 Introduction to Malachi The last prophet of the Old Testament, like the forerunner of our Lord, whom he foreannounced under his own name . "The messenger of the Lord," willed to be but "the voice of one crying in the wilderness;" as his great successor, who took up his message, when asked, "Who art thou? What sayest thou of thyself?" said Joh 1:23, "I am the voice of one crying in the wilderness, Make straight the way of the Lord." He mentions neither his parentage, nor birthplace, nor date; nor did he add the name of his office , and he has left it to be guessed, whether the name under which he is known, was the name which he bore among men; so wholly did he will to be hidden. No one before him is recorded to have carried his name. It may be that he framed it for himself, and willed to be known only as what it designated, "the messenger of the Lord." This was a favorite title with him, since, in this brief prophecy, he uses it, as describing the priest's office, and that of the forerunner Mal 2:7; Mal 3:1; whereas, before him, except once by Haggai and once by Isaiah Hag 1:13; Isa 42:19, it had been used only of the blessed angels. There is, however, no ground to think that it was not his name. Even the Septuagint, which paraphrases it, "His messenger," prefix to the book the name Malachi; and the title, "my messenger," would not have described that he was "the messenger of God," since the name of God had not preceded. "If names are to be interpreted," Jerome says , "and history is to be framed from them, not a spiritual meaning to be derived, then Hosea who is called Saviour, and Joel whose name means, 'Lord God,' and the other prophets will not be men, but rather angels or the Lord and Saviour, according to the meaning of their name." No special stress was laid upon the name, even by the Origenists, who supposed Haggai, Malachi and John the Immerser to have been angels . Origen himself supposed John the Immerser to have been an angel in human form , and Melchizedek , as well as Malachi. More widely, that , "they became the words in the prophets." At the time of our Lord, some accounted him to have been Ezra, perhaps for his zeal for the Law. His date must, however, have been later, since there is no mention of the building of the temple, whose service was in its regular order. In the New Testament, like others of the twelve, he is cited without his name , or the substance of his prophecy, is spoken of or alluded to, without any reference to any human author Luk 1:17, Luk 1:76; Mat 17:10; Joh 1:21; so entirely was his wish to remain hidden fulfilled. Yet he probably bore a great part in the reformation, in which Nehemiah cooperated outwardly, and to effect which, after he had, on the expiring of his 12 years of office Neh 5:14, returned to Persia, he obtained leave to visit his own land again Neh 13:6, apparently for a short time. For he mentions his obtaining that leave, in connection with abuses at Jerusalem, which had taken place in his absence, and which he began reforming, immediately on his arrival. But three chief abuses, the neglect of God's service, the defilement of the priesthood and of their covenant, and the cruelty to their own Jewish wives, divorcing them to make way for idolatresses, are subjects of Malachi's reproofs. Nehemiah found these practices apparently rampant. It is not then probable that they had been, before, the subjects of Malachi's denunciation, nor were his own energetic measures probably fruitless, so that there should be occasion for these denunciations afterward. It remains, then, as the most probable, that Malachi, as the prophet, cooperated with Nehemiah, as the civil authority, as Haggai and Zechariah had with Zerubbabel , "So Isaiah cooperated with Hezekiah; Jeremiah with Josiah. Of a mere external reformation there is no instance" in Jewish history. It does not appear, whether Nehemiah, on his return, was invested by the king of Persia with extraordinary authority for these reforms, or whether he was appointed as their governor. The brief account affords no scope for the mention of it. It is not then any objection to the contemporaneousness of Malachi and Nehemiah, that, whereas Nehemiah, while governor, "required not the bread of the governor," i. e., the allowance granted him by the Persian government, as an impost upon the people, Malachi upbraids the people that they would not offer to their governor the poor things which they offered to Almighty God, or that the governor would not accept it, in that it would be an insult rather than an act of respect. For: (1) the question in Malachi is of a free-offering, not of an impost; (2) Nehemiah says that he did not "require it," not that he would not accept it; (3) there is no evidence that he was now governor, nor (4) any reason why he should not accept in their improved condition, what he did not "require Neh 5:18, because the bondage was heavy upon this people." Presents were, as they are still, a common act of courtesy in the East. Like John the Immerser, though afar off, he prepared the way of the Lord by the preaching of repentance. More than other prophets, he unveils priests and people to themselves, interprets their thoughts to them, and puts those thoughts in abrupt naked language, picturing them as demurring to every charge which he brought against them. They were not, doubtless, conscious hypocrites. For conscious hypocrisy is the sin of individuals, aping the graces which others possess and which they have not, yet wish to be held in estimation for having. Here, it is the mass which is corrupt. The true Israel is the exception Mal 3:16 - "those who feared the Lord, the jewels of Almighty God." It is the hypocrisy of self-deceit, contented with poor, limited, outward service, and pluming itself upon it. Malachi unfolds to them the meaning of their acts. His thesis is themselves, whom he unfolds to them. He interprets himself, putting into their mouths words, betokening a simple unconsciousness either of God's goodness or their own evil Mal 1:2. "Yet ye say, Wherein hast Thou loved us?" This was their inward thought, as it is the thought of all, ungrateful to God. But his characteristic is, that he puts these thoughts into abrupt, bold bad words, which might startle them for their hideousness, as if he would say, "This is what your acts mean." He exhibits the worm and the decay, which lay under the whited exterior Mal 1:6. "Ye say, Wherein have we despised Thy Name?" Perhaps, they were already learning, not to pronounce the proper Name of God, while they caused it to be despised. Or they pronounced it with Rev_erent pause, while they showed that they held cheap God and His service Mal 1:7. "Ye say, The table of the Lord is contemptible Mal 1:7, Mal 1:12. Ye say, the table of the Lord is polluted; and the fruit thereof, his meat, is contemptible." Their acts said it. What a reading of thoughts Mal 1:13! "Ye said also, Behold, what a weariness!" It is the language of the heart in all indevotion Mal 2:14. "Ye say, Wherefore?" as if innocently unconscious of the ground of God's judgment Mal 3:8. "Wherein have we robbed Thee?" The language of those who count the earth as their own Mal 2:17. "Ye say, Wherein have we wearied Him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and in them doth He delight, or, Where is the God of judgment?" The heart's speech in all envy at the prosperity of the wicked! Yet the object of all this unfolding them to themselves, is their repentance. We already have the self-righteousness of the Pharisees, and the Sadducees' denial of God's Providence. And we already have the voice of John the Immerser, "of the wrath to come." They professed to Mal 3:1; Mal 4:1 "delight in the coming of the messenger of the covenant;" yet their deeds were such as would be burned up with the fire of His coming, not, rewarded. Pharisees and Sadduces are but two off-shoots of the same ungodliness; Pharisees, while they hoped by outward acts to be in favor with God, they become, at least, secret Sadducees, when the hope fails. First, they justify themselves. God had said to them Mal 2:8-9, "Ye are departed out of the way: I have made you base, as ye have not kept My ways." They say Mal 3:14, "It is vain to serve God; and what profit, that we have kept His ordinance?" (affirming that they had done, what God called them to repentance for not doing) God said Mal 2:13, "Ye have covered the altar of the Lord with tears," the tears of their wronged wives; they insist on their own austerities Mal 3:14, "we have walked mournfully before the Lord our God." Then comes the Sadducee portion. God had called them to obedience and said (Mal 3:10, וּבתנוּני û bethâ nû nı̂ y), "Prove Me now herewith: they say, (Mal 3:15, בצנוּ bâ chă nû), the workers of wickedness have proved God, and are saved." God promised . "All nations shall call you blessed;" they answer , "and now we call the proud blessed. What have we spoken against Thee?" is the last self-justifying question, which Malachi records of them; and this, while reproaching God for the uselessness of serving Him, and choosing the lot of those who rejected Him. Thereon Malachi abandons this class to their own blindness. There was hope amid any sin. However, it rebelled against God. This was a final denial of God's Providence and rejection of Himself. So Malachi closes with the same prophecy, with which John the Immerser prepared our Lord's coming, "His Luk 3:17 fan is in His hand, and He will thoroughly purge His floor; and will gather the wheat into His garner, but the chaff He shall burn with fire unquenchable." The unspeakable tenderness of God toward "those who fear His name," and the severity to those who finally rebel, are perhaps nowhere more vividly declared, than in these closing words of the Old Testament. Yet the love of God, as ever, predominates; and the last prophet closes with the word "Remember," and with one more effort to avert the curse which they were bringing upon themselves. Yet no prophet declares more expressly the rejection of the people, to whom he came to minister, the calling the Gentiles, the universal worship, in of the earth, of Him who was hitherto worshiped by the Jews only; and that, not at Jerusalem, but each offering, in his own place, the sacrifice which hitherto (as they had recently experienced, in their captivity at Babylon) could be offered up in Jerusalem only. To him alone it was reserved to prophesy of the unbloody sacrifice, which should be offered unto God "in every place" throughout the world "from the rising of the sun unto the going down thereof." It has been said , "Malachi is like a late evening, which closes a long day, but he is at the same time the morning twilight which bears in its bosom a glorious day." "When prophecy was to be withdrawn from the ancient Church of God, its last light was mingled with the rising beams of the Sun of Righteousness. In one view it combined a retrospect of the Law with the clearest specific signs of the Gospel advent Mal 4:4. Remember ye the law of Moses My servant, which I commanded him on Mount Horeb, for all Israel, with the statutes and the judgments. Behold I will send you Elijah the prophet, before the great and dreadful day of the Lord. Prophecy had been the oracle of Judaism and of Christianity, to uphold the authority of the one, and Rev_eal the promise of the other. And now its latest admonitions were like those of a faithful departing minister, embracing and summing up his duties. Resigning its charge to the personal precursor of Christ, it expired with the Gospel upon its lips." A school, which regards the "prophets" chiefly as "poets," says that "the language is prosaic, and manifests the decaying spirit of prophecy." The office of the prophets was, to convey in forceful words, which God gave them, His message to His people. The poetic form was but an accident. God, who knows the hearts of His creatures whom He has made, knows better than we, why He chose such an instrument. Zechariah, full of imagination, He chose some years before. But He preserved in history the account of the words which Zechariah spoke, not the words wherewith he urged the rebuilding of the temple, in his own book. If Malachi had spoken in imaginative language, like that of Ezekiel, to whom God says Eze 33:32, "thou art unto them like a very lovely song of one that hath a pleasant voice and can play well on an instrument, and they hear thy words and they do them not," it may be that they would have acted then, as they did in the time of Ezekiel. It may be, that times like those of Malachi, apathetic, self-justifying, complaining, self-complacent, needed a sterner, more abrupt, more startling voice to awaken them. "Wisdom was justified of her children." God performed by him a reformation for the time being: He gave through him a warning to the generation, when our Lord would come, that He would come, as their Judge as well as their Saviour, and, how they would stand in the day of His coming. He gave it as a book to His whole Church, whereby to distinguish seeming from real service. Parting words are always solemn, as closing the past, and opening out a future of expectation before us. The position of Malachi, as the last of the prophets, bids us the more solemnly prepare for that dread day, our Lord's second coming, which he foretold, in one with the first coming, warning us that we do not deceive ourselves, in unconsciousness of our own evil and remembrance of our seeming good, until He professes unto us Mat 7:23, "I never knew you; depart from Me, ye that work iniquity." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Mal 1:1, Malachi complains of Israel's unkindness; Mal 1:2, of their irreligiousness and profaneness. Carl Friedrich Keil and Franz Delitzsch God's Love, and the Contempt of His NameMalachi 1:1-2:9 The Lord has shown love to Israel (Mal 1:2-5), but Israel refuses Him the gratitude which is due, since the priests despise His name by offering bad sacrifices, and thereby cherish the delusion that God cannot do without the sacrifices (Mal 1:6-14). The people are therefore punished with adversity, and the priesthood with desecration (Mal 2:1-9). John Gill INTRODUCTION TO MALACHI 1 In this chapter the Lord declares his love to the people of Israel, and proves it; and complains that the honour due unto him was not given him; which he demonstrates by various instances. The inscription is in Mal 1:1 showing the name and nature of the prophecy; the author of it; the people to whom it was sent; and the name of the person by whom. In Mal 1:2 the Lord affirms his love to the people of Israel, which they called in question; and proves it to be real, special, and distinguishing, by the instance of Jacob and Esau, two brothers; yet one, their ancestor, was loved, and the other hated; which latter is proved by the desolations made in his country, and by the fruitless attempts made to repair and rebuild; which was so clear a proof of the Lord's indignation against him, that the Israelites could not but see it, and would be obliged to confess it, to the glory of God, Mal 1:3 hence he passes on to observe the honour and fear that were due to him as a Father and master, which were not shown him; but, instead thereof, he was despised, and even by the priests themselves, with which they are charged, Mal 1:6 and which being objected to by them, is proved by offering polluted bread on his altar; and by polluting him, in saying his table was contemptible; and by sacrificing the blind, the lame, and the sick, unto him; things which would be justly resented, if offered to a temporal prince and governor, Mal 1:7 wherefore they are called upon by the prophet to pray to the Lord for grace and mercy for the people, seeing it was by their means (the priests) that these things were done; though it was questionable whether the Lord would have any regard to them, Mal 1:9 their sins being so dreadfully aggravated; and particularly, inasmuch as they did not serve in the temple, not so much as shut a door, or kindle a fire on the altar, for nothing, without being paid for it; hence the Lord declares he had no pleasure in them, nor would he accept their offerings; but would call the Gentiles by his grace, among whom his name would be great from one end of the earth to the other; and incense and pure offerings would be offered by them to him, Mal 1:10 and then he renews the charge against them, that they had profaned his name, by saying that his table, and the fruit thereof, were polluted, and his meat contemptible; by expressing a weariness in his worship, and a contempt of it; and by bringing the torn, the lame, and sick, as an offering to him, Mal 1:12 upon which such sacrificers are declared deceivers, and pronounced accursed, which they might assure themselves was and would be their case; since he was a great King, and his name dreadful among the Heathen, Mal 1:14.
1:11:1 Առած բանի Տեառն ՚ի վերայ Իսրայէլի ՚ի ձեռն հրեշտակի իւրոյ։Դի՛ք ՚ի սիրտս ձեր։ 1 Տիրոջ մարգարէական պատգամը Իսրայէլի մասին իր պատգամաբերի միջոցով: 1 Մաղաքիային միջոցով Իսրայէլին եղած Տէրոջը պատգամը. ^[1]Առած բանի Տեառն ի վերայ Իսրայելի ի ձեռն հրեշտակի իւրոյ: 1:1 Առած բանի Տեառն ՚ի վերայ Իսրայէլի ՚ի ձեռն հրեշտակի իւրոյ։Դի՛ք ՚ի սիրտս ձեր։ 1 Տիրոջ մարգարէական պատգամը Իսրայէլի մասին իր պատգամաբերի միջոցով: 1 Մաղաքիային միջոցով Իսրայէլին եղած Տէրոջը պատգամը. zohrab-1805▾ eastern-1994▾ western am▾	1:11:1 Пророческое слово Господа к Израилю через Малахию. 1:1 λῆμμα λημμα word; log κυρίου κυριος lord; master ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel ἐν εν in χειρὶ χειρ hand ἀγγέλου αγγελος messenger αὐτοῦ αυτος he; him θέσθε τιθημι put; make δὴ δη in fact ἐπὶ επι in; on τὰς ο the καρδίας καρδια heart ὑμῶν υμων your 1:1 מַשָּׂ֥א maśśˌā מַשָּׂא utterance דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand מַלְאָכִֽי׃ malʔāḵˈî מַלְאָכִי Malachi 1:1. onus verbi Domini ad Israhel in manu MalachiThe burden of the word of the Lord to Israel by the hand of Malachias. 1. The burden of the word of the LORD to Israel by Malachi. The burden of the word of the LORD to Israel by Malachi: 1:1 Пророческое слово Господа к Израилю через Малахию. 1:1 λῆμμα λημμα word; log κυρίου κυριος lord; master ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel ἐν εν in χειρὶ χειρ hand ἀγγέλου αγγελος messenger αὐτοῦ αυτος he; him θέσθε τιθημι put; make δὴ δη in fact ἐπὶ επι in; on τὰς ο the καρδίας καρδια heart ὑμῶν υμων your 1:1 מַשָּׂ֥א maśśˌā מַשָּׂא utterance דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand מַלְאָכִֽי׃ malʔāḵˈî מַלְאָכִי Malachi 1:1. onus verbi Domini ad Israhel in manu Malachi The burden of the word of the Lord to Israel by the hand of Malachias. 1. The burden of the word of the LORD to Israel by Malachi. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-5: Пророк хочет прежде всего пробудить в израильтянах сознание того, как много они обязаны милости к ним Божией. Для этого он указывает на то, что Бог возлюбил еще родоначальника израильского народа, Иакова, предпочтительно пред братом его, Исавом, и продолжает теперь также относиться с особенною любовью к потомкам Иакова, не давая подняться потомкам Исава. 1: Пророческое слово. Стоящее здесь еврейское слово massa обозначает бремя, тяжесть (ср., напр., Ис XIII:1). До времен пророка Иеремии такое название пророческой речи прилагалось только к речам, обращенным на иноземные народы, а после Иеремии стало прилагаться и к тем речам, какие обращены к иудеям. Этим названием обозначается грозный характер следующего далее пророчества. В самом деле, Малахия строго обличает грешных евреев и предсказывает им наказание от Бога (гл. II, ст. 3; гл. III:5). — К Израилю. Пророчество Малахии направлено к возвратившимся из плена подданным иудейского царства, но он называет их именем «Израиля», потому что так называли себя послепленные иудеи как единственные представители всего израильского народа (подданные израильского царства не вернулись в Палестину). — Через Малахию, т. е. при посредстве Малахии. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 The burden of the word of the LORD to Israel by Malachi. 2 I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob, 3 And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. 4 Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever. 5 And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel. The prophecy of this book is entitled, The burden of the word of the Lord (v. 1), which intimates, 1. That it was of great weight and importance; what the false prophets said was light as the chaff, what the true prophets said was ponderous as the wheat, Jer. xxiii. 28. 2. That it ought to be often repeated to them and by them, as the burden of a song. 3. That there were those to whom it was a burden and a reproach; they were weary of it, and found themselves so aggrieved by it that they were not able to bear it. 4. That to them it would prove a burden indeed, to sink them to the lowest hell, unless they repented. 5. That to those who loved it and embraced it, and bade it welcome, though it was a light burden, as our Saviour calls it (Matt. xi. 30), yet it was a burden. This burden of the word of the Lord was sent, 1. To Israel, for to them pertained the lively oracles of prophecy as well as those of the written word. Many prophets God had sent to Israel, and now he will try them with one more. 2. By Malachi, by the hand of Malachi, as if it were not a message by word of mouth, but a letter put into his hand, for the greater certainty. In these verses, they are charged with ingratitude, in that they were not duly sensible of God's distinguishing goodness to them; and such a charge as this may well be called a burden, for it is a heavy one. I. God asserts the great kindness he had, and had often expressed, for them (v. 2): I have loved you, saith the Lord. Thus abruptly does the sermon begin, as if God intended, whatever reproofs should be given them, to reconcile them to his love, and to take care that they should still have good thoughts of him. As many as I love I rebuke and chasten. Thus kindly does the sermon begin. God will have his people satisfied that he loves them and is ever mindful of his love. This is the same with what he said of old to the virgin of Israel, that he might engage her affections to himself (Jer. xxxi. 3, 4): Yea I have loved thee with an everlasting love. In this one word God sums up all his gracious dealings with them; love was the spring of all; he loved them because he would love them (Deut. vii. 7, 8), loved them in their childhood, Hos. xi. 1. His delight was in them, Isa. lxii. 4. "I have loved you, but you have not loved me, nor made any suitable returns for my love." Note, God's people need to be often reminded of his love to them. II. They question his love, and diminish the instances of it, and seem to quarrel with him for telling them of it: Yet you say, Wherein hast thou loved us? As God traces up all his favours to them to the fountain, which was his love, so he traces up all their sins against him to the fountain, which was their contempt of his love. Instead of acknowledging his kindness, and studying what they shall render, they scorn to own that they have been beholden to him, challenge him to produce proofs of his love that are material, and think and speak very slightly of the instances they have had of his kindness, as if they were so few, so small, as not to be worth taking notice of, and no more than what they had sufficiently made returns for, or at least than he had sufficiently balanced with instances of his wrath. "Have we not been wasted, impoverished, and carried captive; and wherein then hast thou loved us?" Note, God justly takes it very ill to have his favours slighted, as not worth speaking of; and it is very absurd for us to ask wherein he has loved us, when, which way soever we look, we meet with the proofs and instances of his love to us. III. He makes it out, beyond contradiction, that he has loved them, loved them in a distinguishing way, which was in a special manner obliging. For proof of this he shows the difference he had made, and would still make, between Jacob and Esau, between Israelites and Edomites. Some read their question, Wherefore hast thou loved us? as if they did indeed own that he had loved them, but withal insinuate that there was a reason for it--that he loved them because their father Abraham had loved him, so that it was not a free love, but a love of debt, to which he replies, "Was not Esau as near akin to Abraham as you are? Was he not Jacob's own brother, his elder brother? And therefore, if there were any right to a recompence for Abraham's love, Esau had it, and yet I hated Esau and loved Jacob." 1. Let them see what a difference God had made between Jacob and Esau. Esau was Jacob's brother, his twin-brother: "Yet I loved Jacob and I hated Esau, that is, took Jacob into covenant, and entailed the blessing on him and his, but refused and rejected Esau." Note, Those that are taken into covenant with God, that have the lively oracles and the means of grace committed to them, have reason to look upon these as tokens of his love. Jacob is loved, for he has these, Esau hated, for he has not. The apostle quotes this (Rom. ix. 13), and compares it with what the oracle said to Rebecca concerning her twins (Gen. xxv. 23), The elder shall serve the younger, to illustrate the doctrine of God's sovereignty in dispensing his favours; for may he not do what he will with his own? Esau was justly hated, but Jacob freely loved; even so, Father, because it seemed good in thy eyes, and it is not for us to ask why or wherefore. 2. Let them see what he was now doing and would do with them, pursuant to this original difference. (1.) The Edomites shall be made the monuments of God's justice, and he will be glorified in their utter destruction: For Esau have I hated; I laid his mountains waste, the mountains of Seir, which were his heritage. When all that part of the world was ravaged by the Chaldean army the country of Edom was, among the rest, laid in ruins, and became a habitation for the dragons of the wilderness, so perfectly desolate was it; as was foretold, Isa. xxxiv. 6, 11. The Edomites had triumphed in Jerusalem's overthrow (Ps. cxxxvii. 7), and therefore it was just with God to put the same cup of trembling into their hands. And, though Edom's ruins were last, yet they were lasting, and the desolation perpetual; and in this the difference was made between Jacob and Esau, and is made between the righteous and the wicked, to whom otherwise all things come alike, and there seems to be one event. Jacob's cities are laid waste, but they are rebuilt; Edom's are laid waste, and never rebuilt. The sufferings of the righteous will have an end and will end well; all their grievances will be redressed, and their sorrow turned into joy; but the sufferings of the wicked will be endless and remediless, as Edom's desolations, v. 4. Observe here, [1.] The vain hopes of the Edomites, that they shall have their ruins repaired as well as Israel, though they had no promise to build their hope upon. They say, "It is true, we are impoverished; it is the common chance, and there is no remedy; but we will return and build the desolate places; we are resolved we will" (not so much as asking God leave); "we will whether he will or no; nay, we will do it in defiance of God's curse, and that sentence pronounced upon Edom (Isa. xxxiv. 10), From generation to generation it shall lie waste." They build presumptuously, as Hiel built Jericho in direct contradiction to the word of God (1 Kings xvi. 34), and it shall speed accordingly. Note, It is common for those whose hearts are unhumbled under humbling providences to think to make their part good against God himself, and to build, and plant, and flourish again as much as ever, though God has said that they shall be impoverished. But see, [2.] The dashing of these hopes and the disappointment of them: They say, We will build; but what says the Lord of hosts? For we are sure his word shall stand, and not theirs; and he says, First, Their attempts shall be baffled: They shall build, but I will throw down. Note, Those that walk contrary to God will find that he will walk contrary to them; for who ever hardened his heart against God and prospered? When the Jews had rejected Christ and his gospel they became Edomites, and this word was fulfilled in them; for when, in the time of the emperor Adrian, they attempted to rebuild Jerusalem, God by earthquakes and eruptions of fire threw down what they built, so that they were forced to quit the enterprise. Secondly, They shall be looked upon by all as abandoned to utter ruin. All that see them shall call them the border of wickedness, a sinful nation, incurably so, and therefore the people against whom the Lord has indignation for ever. Since their wickedness is such as will never be reformed, their desolations shall be such as are never to be repaired. Against Israel God was a little displeased (Zech. i. 15), but against Edom he has indignation, and will have for ever, for they are the people of his curse, Isa. xxxiv. 5. (2.) The Israelites shall be made the monuments of his mercy, and he will be glorified in their salvation, v. 5. "The Edomites shall be stigmatized as a people hated of God, but your eyes shall see your doubts concerning his love to you for ever silenced; for you shall say, and have cause to say, The Lord is and will be magnified from the border of Israel, from every part and border of the land of Israel." The border of Edom is a border of wickedness, and therefore the Lord will have indignation against it for ever; but the border of Israel is a border of holiness, the border of the sanctuary (Ps. lxxviii. 54), and therefore God will make it to appear (though it may for a time lie desolate) that he has mercy in store for it, and thence he will be magnified; he will give his people Israel both cause, and hearts, to praise him. When the border of Edom still remains desolate, and the border of Israel is repaired and replenished, then it will appear that God has loved Jacob. Note, [1.] Those who doubt of God's love to his people shall, sooner or later, have convincing and undeniable proofs given them of it: "your own eyes shall see what you will not believe." [2.] Deliverances out of trouble are to be reckoned proofs of God's good-will to his people, though they may be suffered to fall into trouble, Ps. xxxiv. 19. [3.] Distinguishing favours are very obliging. If God rear up again the border of Israel, but leave the border of Edom in ruins, let no Israelite ask, for shame, Wherein hast thou loved us? [4.] The dignifying of Israel is the magnifying of the God of Israel, and, one way or other, God will have honour from his professing people. [5.] God's goodness being his glory, when he does us good we must proclaim him great, for that is magnifying him. It is an instance of his goodness that he has pleasure in the prosperity of his servants, and for this those that love his salvation say, The Lord be magnified, Ps. xxxv. 27. Adam Clarke: Commentary on the Bible - 1831 1:1: The burden of the word of the Lord to Israel by Malachi - This prophet is undoubtedly the last of the Jewish prophets. He lived after Zechariah and Haggai; for we find that the temple, which was begun in their time, was standing complete in his. See Mal 3:10. Some have thought that he was contemporary with Nehemiah; indeed, several have supposed that Malachi, is no other than Ezra under the feigned name of angel of the Lord, or my angel. John the Baptist was the link that connected Malachi with Christ. According to Abp. Usher he flourished b.c. 416, but the authorized version, which we have followed in the margin, states this event to have happened nineteen years later. Both the Hebrew language and poetry had declined in his days. Israel - Here means the Jewish people in general. Albert Barnes: Notes on the Bible - 1834 1:1: The burden of the word of the Lord to Israel - o "The word of the Lord is heavy, because it is called a burden, yet it hath something of consolation, because it is not 'against,' but to Israel. For it is one thing when we write to this or that person; another, when we write 'against' this or that person; the one being the part of friendship, the other, the open admission of enmity." "By the hand of Malachi;" through him, as the instrument of God, deposited with him; as Paul speaks of Co1 9:17; Tit 1:3, "the dispensation of the Gospel Co2 5:19, the Lord of reconciliation; Gal 2:7, the Gospel of the uncircumcision, being committed to him." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:1: burden: Isa 13:1; Hab 1:1; Zac 9:1, Zac 12:1 by: Heb. by the hand of, Hag 1:1, Hag 2:1 *marg. Carl Friedrich Keil and Franz Delitzsch 1:1 The first verse contains the heading (see the introduction), "The burden of the word of the Lord," as in Zech 9:1 and Zech 12:1. On massa' (burden), see Nahum 1:1. The prophet commences his address in Mal 1:2, by showing the love for which Israel has to thank its God, in order that on the ground of this fact he may bring to the light the ingratitude of the people towards their God. Mal 1:2. "I have loved you, saith Jehovah; and ye say, Wherein hast Thou loved us? Is not Esau a brother of Jacob? is the saying of Jehovah: and I loved Jacob, Mal 1:3. And I hated Esau, and made his mountains a waste, and his inheritance for jackals of the desert. Mal 1:4. If Edom says, We are dashed to pieces, but will build up the ruins again, thus saith Jehovah of hosts: They will build, but I will pull down: and men will call them territory of wickedness, and the people with whom Jehovah is angry for ever. Mal 1:5. And your eyes will see it; and ye will say, Great is Jehovah over the border of Israel." These four verses form neither an independent address, nor merely the first member of the following address, but the introduction and foundation of the whole book. The love which God has shown to Israel ought to form the motive and model for the conduct of Israel towards its God. אהב denotes love in its expression or practical manifestation. The question asked by the people, "Wherein hast Thou shown us love?" may be explained from the peculiarities of Malachi's style, and is the turn he regularly gives to his address, by way of introducing the discussion of the matter in hand, so that we are not to see in it any intention to disclose the hypocrisy of the people. The prophet proves the love of Jehovah towards Israel, from the attitude of God towards Israel and towards Edom. Jacob and Esau, the tribe-fathers of both nations, were twin brothers. It would therefore have been supposed that the posterity of both the Israelites and the Edomites would be treated alike by God. But this is not the case. Even before their birth Jacob was the chosen one; and Esau or Edom was the inferior, who was to serve his brother (Gen 25:23, cf. Rom 9:10-13). Accordingly Jacob became the heir of the promise, and Esau lost this blessing. This attitude on the part of God towards Jacob and Esau, and towards the nations springing from them, is described by Malachi in these words: I (Jehovah) have loved Jacob, and hated Esau. The verbs אהב, to love, and שׂנא, to hate, must not be weakened down into loving more and loving less, to avoid the danger of falling into the doctrine of predestination. שׂנא, to hate, is the opposite of love. And this meaning must be retained here; only we must bear in mind, that with God anything arbitrary is inconceivable, and that no explanation is given here of the reasons which determined the actions of God. Malachi does not expressly state in what the love of God to Jacob (i.e., Israel) showed itself; but this is indirectly indicated in what is stated concerning the hatred towards Edom. The complete desolation of the Edomitish territory is quoted as a proof of this hatred. Mal 1:3 does not refer to the assignment of a barren land, as Rashi, Ewald, and Umbreit suppose, but to the devastation of the land, which was only utterly waste on the western mountains; whereas it was by no means barren on the eastern slopes and valleys (see at Gen 27:39). Tannōth is a feminine plural form of tan = tannı̄m (Mic 1:8; Is 13:22, etc.), by which, according to the Syrio-Aramaean version, we are to understand the jackal. The meaning dwelling-places, which Gesenius and others have given to tannōth, after the lxx and Peshito, rests upon a very uncertain derivation (see Roediger at Ges. Thes. p. 1511). "For jackals of the desert:" i.e., as a dwelling-place for these beasts of the desert (see Is 34:13). It is a disputed point when this devastation took place, and from what people it proceeded. Jahn, Hitzig, and Koehler are of opinion that it is only of the most recent date, because otherwise the Edomites would long ago have repaired the injury, which, according to Mal 1:4, does not appear to have been done. Mal 1:4, however, simply implies that the Edomites would not succeed in the attempt to repair the injury. On the other hand, Mal 1:2, Mal 1:3 evidently contain the thought, that whereas Jacob had recovered, in consequence of the love of Jehovah, from the blow which had fallen upon it (through the Chaldaeans), Esau's territory was still lying in ruins from the same blow, in consequence of Jehovah's hatred (Caspari, Obad. p. 143). It follows from this, that the devastation of Idumaea emanated from the Chaldaeans. On the other hand, the objection that the Edomites appear to have submitted voluntarily to the Babylonians, and to have formed an alliance with them, does not say much, since neither the one nor the other can be raised even into a position of probability; but, on the contrary, we may infer with the greatest probability from Jer 49:7., as compared with Jer 25:9, Jer 25:21, that the Edomites were also subjugated by Nebuchadnezzar. Maurer's assumption, that Idumaea was devastated by the Egyptians, Ammonites, and Moabites, against whom Nebuchadnezzar marched in the fifth year after the destruction of Jerusalem, is perfectly visionary. The threat in Mal 1:4, that if Edom attempts to rebuild its ruins, the Lord will again destroy that which is built, is equivalent to a declaration that Edom will never recover its former prosperity and power. This was soon fulfilled, the independence of the Edomites being destroyed, and their land made an eternal desert, especially from the times of the Maccabees onwards. The construction of אדום as a feminine with תּאמר may be explained on the ground that the land is regarded as the mother of its inhabitants, and stands synecdochically for the population. Men will call them (להן, the Edomites) גּבוּל רשׁעה, territory, land of wickedness, - namely, inasmuch as they will look upon the permanent devastation, and the failure of every attempt on the part of the nation to rise up again, as a practical proof that the wrath of God is resting for ever upon both people and land on account of Edom's sins. Mal 1:5 These ineffectual attempts on the part of Edom to recover its standing again will Israel see with its eyes, and then acknowledge that Jehovah is showing Himself to be great above the land of Israel. מעל לגבוּל does not mean "beyond the border of Israel" (Drus., Hitzig, Ewald, and others). מעל ל does not mean this, but simply over, above (cf. Neh 3:28; Eccles 5:7). יגדּל is not a wish, "Let Him be great, i.e., be praised," as in Ps 35:27; Ps 40:17, etc. The expression מעל לגבוּל י does not suit this rendering; for it is an unnatural assumption to take this as an apposition to יהוה, in the sense of: Jehovah, who is enthroned or rules over the border of Israel. Jehovah is great, when He makes known His greatness to men, by His acts of power or grace. Geneva 1599 1:1 The (a) burden of the word of the LORD to Israel by Malachi. The Argument - This Prophet was one of the three who God raised up for the comfort of the Church after the captivity, and after him there was no one else until John the Baptist was sent, which was either a token of God's wrath, or an admonition that they should with more fervent desires look for the coming of the Messiah. He confirms the same doctrine, that the two former do: chiefly he reproves the priests for their covetousness, and because they served God after their own fantasies, and not according to the direction of his word. He also notes certain distinct sins, which were then among them, such as the marrying of idolatrous and many wives, murmurings against God, impatience, and things such as these. Nonetheless, for the comfort of the godly he declares that God would not forget his promise made to their fathers, but would send Christ his messenger, in whom the covenant would be accomplished, whose coming would be terrible to the wicked, and bring all consolation and joy to the godly. (a) See Is 13:1 John Gill 1:1 The burden of the word of the Lord,.... By which is meant the prophecy of this book, so called, not because heavy, burdensome, and distressing, either for the prophet to carry, or the people to bear; for some part of it, which respects Christ, and his forerunner, was matter of joy to the people of God; but because it was a message sent by the Lord, and carried by the prophet to the people; See Gill on Zech 9:1, Zech 12:1 and this was not the word of man, but of God, a part of Scripture, by divine inspiration. The Syriac version is, "the vision of the words of the Lord": and the Arabic version, "the revelation of the word of the Lord"; and the Septuagint version, "the assumption of the word of the Lord"; it was what was revealed, made known, and delivered by the Lord to the prophet, and taken up by him, and carried to Israel, which was the general name of all the twelve tribes, when under one prince; but when the kingdom was divided, in Rehoboam's time, it was peculiar to the ten tribes, as Judah was to the two tribes of Benjamin and Judah; but after the return of these two from the Babylonish captivity, in which they were joined by some of the other tribes, it was given unto them as here: by Malachi; or, "by the hand of Malachi" (m); he was the instrument the Lord made use of; the person whom he sent, and by whom he delivered the following prophecy. (m) "in manu", V. L. Cocceius; "per manum", Pagninus, Montanus, Piscator. Robert Jamieson, A. R. Fausset and David Brown 1:1 GOD'S LOVE: ISRAEL'S INGRATITUDE: THE PRIESTS' MERCENARY SPIRIT: A GENTILE SPIRITUAL PRIESTHOOD SHALL SUPERSEDE THEM. (Mal 1:1-14) burden--heavy sentence. to Israel--represented now by the two tribes of Judah and Benjamin, with individuals of the ten tribes who had returned with the Jews from Babylon. So "Israel" is used, Ezra 7:10. Compare 2Chron 21:2, "Jehoshaphat king of Israel," where Judah, rather than the ten tribes, is regarded as the truest representative of Israel (compare 2Chron 12:6; 2Chron 28:19). Malachi--see Introduction. God sent no prophet after him till John the Baptist, the forerunner of Christ, in order to enflame His people with the more ardent desire for Him, the great antitype and fulfiller of prophecy.
1:21:2: Սիրեցի՛ զձեզ ասէ Տէր։ Եւ ասացէք. Ի՞ւ սիրեցեր զմեզ։ Ո՞չ եղբայր էր Եսաւ Յակոբու՝ ասէ Տէր. եւ սիրեցի զՅակոբ[10897]. [10897] Յօրինակին. Սիրեցի զքեզ՝ ասէ Տէր։ Ոմանք. Եղբայր էր Եսաւայ Յակոբ, ասէ։ 2 Հաստատեցէ՛ք ձեր սրտում, որ ես սիրեցի ձեզ, - ասում է Տէրը. դուք ասում էք. «Ինչով սիրեցիր մեզ»: «Եսաւը Յակոբի եղբայրը չէ՞ր», -ասում է Տէրը, - ես սիրեցի Յակոբին, բայց Եսաւին ատեցի, 2 «Ես ձեզ սիրեցի», կ’ըսէ Տէրը Ու դուք՝ «Մեզ ինչո՞վ սիրեցիր», կ’ըսէք։«Միթէ Եսաւը Յակոբին եղբայրը չէ՞ր», կ’ըսէ Տէրը։«Ես Յակոբը սիրեցի, Դիք ի սիրտս ձեր. սիրեցի`` զձեզ, ասէ Տէր: Եւ ասացէք. Ի՞ւ սիրեցեր զմեզ: Ո՞չ եղբայր էր Եսաւ Յակոբու, ասէ Տէր, եւ սիրեցի զՅակոբ: 1:2: Սիրեցի՛ զձեզ ասէ Տէր։ Եւ ասացէք. Ի՞ւ սիրեցեր զմեզ։ Ո՞չ եղբայր էր Եսաւ Յակոբու՝ ասէ Տէր. եւ սիրեցի զՅակոբ[10897]. [10897] Յօրինակին. Սիրեցի զքեզ՝ ասէ Տէր։ Ոմանք. Եղբայր էր Եսաւայ Յակոբ, ասէ։ 2 Հաստատեցէ՛ք ձեր սրտում, որ ես սիրեցի ձեզ, - ասում է Տէրը. դուք ասում էք. «Ինչով սիրեցիր մեզ»: «Եսաւը Յակոբի եղբայրը չէ՞ր», -ասում է Տէրը, - ես սիրեցի Յակոբին, բայց Եսաւին ատեցի, 2 «Ես ձեզ սիրեցի», կ’ըսէ Տէրը Ու դուք՝ «Մեզ ինչո՞վ սիրեցիր», կ’ըսէք։«Միթէ Եսաւը Յակոբին եղբայրը չէ՞ր», կ’ըսէ Տէրը։«Ես Յակոբը սիրեցի, zohrab-1805▾ eastern-1994▾ western am▾	1:21:2 Я возлюбил вас, говорит Господь. А вы говорите: > Не брат ли Исав Иакову? говорит Господь; и однако же Я возлюбил Иакова, 1:2 ἠγάπησα αγαπαω love ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? ἠγάπησας αγαπαω love ἡμᾶς ημας us οὐκ ου not ἀδελφὸς αδελφος brother ἦν ειμι be Ησαυ ησαυ Ēsau; Isav τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἠγάπησα αγαπαω love τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov 1:2 אָהַ֤בְתִּי ʔāhˈavtî אהב love אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say בַּ ba בְּ in מָּ֣ה mmˈā מָה what אֲהַבְתָּ֑נוּ ʔᵃhavtˈānû אהב love הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not אָ֨ח ʔˌāḥ אָח brother עֵשָׂ֤ו ʕēśˈāw עֵשָׂו Esau לְ lᵊ לְ to יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אֹהַ֖ב ʔōhˌav אהב love אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 1:2. dilexi vos dicit Dominus et dixistis in quo dilexisti nos nonne frater erat Esau Iacob dicit Dominus et dilexi IacobI have loved you, saith the Lord: and you have said: Wherein hast thou loved us? Was not Esau brother to Jacob, saith the Lord, and I have loved Jacob, 2. I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the LORD: yet I loved Jacob; I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? [Was] not Esau Jacob' s brother? saith the LORD: yet I loved Jacob: 1:2 Я возлюбил вас, говорит Господь. А вы говорите: <<в чем явил Ты любовь к нам?>> Не брат ли Исав Иакову? говорит Господь; и однако же Я возлюбил Иакова, 1:2 ἠγάπησα αγαπαω love ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? ἠγάπησας αγαπαω love ἡμᾶς ημας us οὐκ ου not ἀδελφὸς αδελφος brother ἦν ειμι be Ησαυ ησαυ Ēsau; Isav τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἠγάπησα αγαπαω love τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov 1:2 אָהַ֤בְתִּי ʔāhˈavtî אהב love אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say בַּ ba בְּ in מָּ֣ה mmˈā מָה what אֲהַבְתָּ֑נוּ ʔᵃhavtˈānû אהב love הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not אָ֨ח ʔˌāḥ אָח brother עֵשָׂ֤ו ʕēśˈāw עֵשָׂו Esau לְ lᵊ לְ to יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אֹהַ֖ב ʔōhˌav אהב love אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob 1:2. dilexi vos dicit Dominus et dixistis in quo dilexisti nos nonne frater erat Esau Iacob dicit Dominus et dilexi Iacob I have loved you, saith the Lord: and you have said: Wherein hast thou loved us? Was not Esau brother to Jacob, saith the Lord, and I have loved Jacob, 2. I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the LORD: yet I loved Jacob; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2: Пророк возвещает, что Бог всегда любил и продолжает любить Израиля. Это является положением, которое нуждается, конечно, в доказательстве. Последнее и дается далее как ответ на предполагаемое возражение против выставленного только что положения. Малахия именно указывает на брата Иакова — Исава, который вовсе не испытал со стороны Бога того расположения, какого удостоился Иаков. — Имена Иаков и Исав здесь, очевидно, обозначают двух сынов Исаака, о которых в книге Бытия дано известное пророчество (см. Быт XXV:23). Adam Clarke: Commentary on the Bible - 1831 1:2: Was not Esau Jacob's brother? - Have I not shown a greater partiality to the Israelites than I have to the Edomites? I loved Jacob - My love to Jacob has been proved by giving him greater privileges and a better inheritance than what I have given to Esau. Albert Barnes: Notes on the Bible - 1834 1:2: I have loved you, saith the Lord - What a volume of God's relations to us in two simple words, "I-have-loved you" . So would not God speak, unless He still loved. "I have loved and do love you," is the force of the words. When? And since when? In all eternity God loved; in all our past, God loved. Tokens of His love, past or present, in good or seeming ill, are but an effluence of that everlasting love. He, the Unchangeable, ever loved, as the apostle of love says Jo1 4:19, "we love Him, because He first loved us." The deliverance from the bondage of Egypt, the making them His Rom 9:4, "special people, the adoption, the covenant, the giving of the Law, the service of God and His promises," all the several mercies involved in these, the feeding with manna, the deliverance from their enemies whenever they returned to Him, their recent restoration, the gift of the prophets, were so many single pulses of God's everlasting love, uniform in itself, manifold in its manifestations. But it is more than a declaration of His everlasting love. "I have loved you;" God would say; with "a special love, a more than ordinary love, with greater tokens of love, than to others." So God brings to the penitent soul the thought of its ingratitude: I have loved "you:" I, you. And ye have said, "Wherein hast Thou loved us?" It is a characteristic of Malachi to exhibit in all its nakedness man's ingratitude. This is the one voice of all people's complaints, ignoring all God's past and present mercies, in view of the one thing which He withholds, though they dare not put it into words: "Wherein hast Thou loved us Psa 78:11? Within a while they forgot His works, and the wonders that He had showed them Psa 106:13 : they made haste, they forgot His works." "Was not Esau Jacob's brother! saith the Lord: and I loved Jacob, and Esau have I hated." "While they were yet in their mother's womb, before any good or evil deserts of either, God said to their mother Gen 25:23, The older shall serve the younger. The hatred was not a proper and formed hatred (for God could not hate Esau before he sinned) but only a lesser love," which, in comparison to the great love for Jacob, seemed as if it were not love. "So he says Gen 29:31. The Lord saw that Leah was hated; where Jacob's neglect of Leah, and lesser love than for Rachel, is called 'hatred;' yet Jacob did not literally hate Leah, whom he loved and cared for as his wife." This greater love was shown in preferring the Jews to the Edomites, giving to the Jews His law, Church, temple, prophets, and subjecting Edom to them; and especially in the recent deliverance "He does not speak directly of predestination, but of pre-election, to temporal goods." God gave both nations alike over to the Chaldees for the punishment of their sins; but the Jews He brought back, Edom He left unrestored. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:2: I have: The prophet shows in Mal 1:2-5 how much Jacob and the Israelites were favoured by Jehovah, more than Esau and the Edomites. Through every period of the history of Jacob's posterity, they could not deny that God had remarkably appeared on their behalf; but he had rendered the heritage of Esau's descendants, by wars and various other means, barren and waste foRev_er. Deu 7:6-8, Deu 10:15, Deu 32:8-14; Isa 41:8, Isa 41:9, Isa 43:4; Jer 31:3; Rom 11:28, Rom 11:29 Wherein: Mal 1:6, Mal 1:7, Mal 2:17, Mal 3:7, Mal 3:8, Mal 3:13, Mal 3:14; Jer 2:5, Jer 2:31; Luk 10:29 yet I: Gen 25:23, Gen 27:27-30, Gen 27:33, Gen 28:3, Gen 28:4, Gen 28:13, Gen 28:14, Gen 32:28-30, Gen 48:4; Rom 9:10-13 Geneva 1599 1:2 I have loved you, saith the LORD. Yet ye say, (b) Wherein hast thou loved us? [Was] not Esau Jacob's brother? saith the LORD: yet I loved Jacob, (b) Which declares their great ingratitude that did not acknowledge this love, which was so evident, in that he chose Abraham from out of all the world, and next chose Jacob the younger brother from whom they came, and left Esau the elder. John Gill 1:2 I have loved you, saith the Lord,.... Which appeared of old, by choosing them, above all people upon the face of the earth, to be his special and peculiar people; by bestowing peculiar favours and blessings upon them, both temporal and spiritual; by continuing them a people, through a variety of changes and revolutions; and by lately bringing them out of the Babylonish captivity, restoring their land unto them, and the pure worship of God among them: Yet ye say, wherein hast thou loved us? the Targum renders it, "and if ye should say"; and so Kimchi and Ben Melech; which intimates, that though they might not have expressed themselves in so many words, yet they seemed disposed to say so; they thought it, if they said it not; and therefore, to prevent such an objection, as well as to show their ingratitude, it is put in this form; and an instance of his love is demanded, which is very surprising, when they had so many; and shows great stupidity and unthankfulness. Abarbinel renders the words, "wherefore hast thou loved us?" that is, is there not a reason to be given for loving us? which he supposes was the love of Abraham to God; and therefore his love to them was not free, but by way of reward to Abraham's love; and consequently they were not so much obliged to him for it: to which is replied, was not Esau Jacob's brother? saith the Lord; Jacob and Esau were brethren; they had one and the same father and mother, Isaac and Rebekah, and equally descended from Abraham; so that if one was loved for the sake of Abraham, as suggested, according to Abarbinel's sense, the other had an equal claim to it; they lay in the same womb together; they were twins; and if any could be thought to have the advantage by birth, Esau had it, being born first: but before they were born, and before they had done good or evil, what is afterwards said of them was in the heart of God towards them; which shows that the love of God to his people is free, sovereign, and distinguishing, Gen 25:23, yet I loved Jacob; personally considered; not only by giving him the temporal birthright and blessing, and the advantages arising from thence; but by choosing him to everlasting life, bestowing his grace upon him, revealing Christ unto him, and making him a partaker of eternal happiness; and also his posterity, as appears by the above instances mentioned; and likewise mystically considered, for all the elect, redeemed, and called, go by the name of Jacob and Israel in Scripture frequently; for what is here said of Jacob is true of all the individuals of God's people; for which purpose the apostle refers to this passage in Rom 9:13, to prove the sovereignty and distinction of the love of God in their election and salvation: and this is indeed a clear proof that the love of God to his people is entirely free from all motives and conditions in them, being before they had done either good or evil; and therefore did not arise from any goodness in them, nor from their love to him nor from any good works done by them: the choice of persons to everlasting life, the fruit of this love, is denied to be of works, and is ascribed to grace; it passed before any were wrought; and what are done by the best of men are the effects of it; and the persons chosen or passed by were in an equal state when both were done; which appears by this instance: and by which also it is manifest that the love of God to men is distinguishing; it is not alike to all men; there is a peculiar favour he bears to own people; which is evident by the choice of some, and not others; by the redemption of them out of every kindred, tongue, people, and nation; by the effectual calling of them out of the world; by the application of the blessings of grace unto them; and by bestowing eternal life on them: and it may be further observed, that the objects of God's love have not always the knowledge of it; indeed they have no knowledge of it before conversion, which is the open time of love; and after conversion they have not always distinct and appropriating views of it; only when God is pleased to come and manifest it unto them. John Wesley 1:2 Loved you - Both personally considered and relatively, in progenitors. Us - Who have been captives, and groaned under it all our days 'till of late. Was not Esau - Did not one father beget them, and one mother bear them? I loved Jacob - I preferred him to the birthright, and this of free love. I loved his person, and his posterity. Robert Jamieson, A. R. Fausset and David Brown 1:2 I have loved you--above other men; nay, even above the other descendants of Abraham and Isaac. Such gratuitous love on My part called for love on yours. But the return ye make is sin and dishonor to Me. This which is to be supplied is left unexpressed, sorrow as it were breaking off the sentence [MENOCHIUS], (Deut 7:8; Hos 11:1). Wherein hast thou loved us?--In painful contrast to the tearful tenderness of God's love stands their insolent challenge. The root of their sin was insensibility to God's love, and to their own wickedness. Having had prosperity taken from them, they imply they have no tokens of God's love; they look at what God had taken, not at what God had left. God's love is often least acknowledged where it is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufferings to their proper cause, their own sin, impiously accuse God of indifference to their welfare [MOORE]. Thus Mal 1:1-4 form a fit introduction to the whole prophecy. Was not Esau Jacob's brother?--and so, as far as dignity went, as much entitled to God's favor as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favor (Rom 9:13). So God has passed by our elder brethren, the angels who kept not their first estate, and yet He has provided salvation for man. The perpetual rejection of the fallen angels, like the perpetual desolations of Edom, attests God's severity to the lost, and goodness to those gratuitously saved. The sovereign eternal purpose of God is the only ground on which He bestows on one favors withheld from another. There are difficulties in referring salvation to the election of God, there are greater in referring it to the election of man [MOORE]. Jehovah illustrates His condescension and patience in arguing the case with them.
1:31:3: եւ զԵսաւ՝ ատեցի, եւ կարգեցի զսահմանս նորա յապականութիւն, եւ զժառանգութիւն նորա ՚ի դաշտ անապատի[10898]։ [10898] ՚Ի լուս՛՛. Նորա ՚ի բաշխ անապատի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք. յանապատի։ 3 նրա սահմանները ամայութեան դարձրի եւ նրա ժառանգութիւնը՝ անապատի բաժին: 3 Բայց Եսաւը ատեցի։Անոր լեռները ամայութեան Ու անոր ժառանգութիւնը անապատի բնակութեան դարձուցի։ եւ զԵսաւ ատեցի, եւ ^[2]կարգեցի զսահմանս նորա յապականութիւն`` եւ զժառանգութիւն նորա ^[3]ի բաշխ անապատի: 1:3: եւ զԵսաւ՝ ատեցի, եւ կարգեցի զսահմանս նորա յապականութիւն, եւ զժառանգութիւն նորա ՚ի դաշտ անապատի[10898]։ [10898] ՚Ի լուս՛՛. Նորա ՚ի բաշխ անապատի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք. յանապատի։ 3 նրա սահմանները ամայութեան դարձրի եւ նրա ժառանգութիւնը՝ անապատի բաժին: 3 Բայց Եսաւը ատեցի։Անոր լեռները ամայութեան Ու անոր ժառանգութիւնը անապատի բնակութեան դարձուցի։ zohrab-1805▾ eastern-1994▾ western am▾	1:31:3 а Исава возненавидел и предал горы его опустошению, и владения его шакалам пустыни. 1:3 τὸν ο the δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ἐμίσησα μισεω hate καὶ και and; even ἔταξα τασσω arrange; appoint τὰ ο the ὅρια οριον frontier αὐτοῦ αυτος he; him εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him εἰς εις into; for δόματα δομα gift ἐρήμου ερημος lonesome; wilderness 1:3 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau שָׂנֵ֑אתִי śānˈēṯî שׂנא hate וָ wā וְ and אָשִׂ֤ים ʔāśˈîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] הָרָיו֙ hārāʸw הַר mountain שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage לְ lᵊ לְ to תַנֹּ֥ות ṯannˌôṯ תַּן jackal מִדְבָּֽר׃ miḏbˈār מִדְבָּר desert 1:3. Esau autem odio habui et posui montes eius in solitudinem et hereditatem eius in dracones desertiBut have hated Esau? and I have made his mountains a wilderness, and given his inheritance to the dragons of the desert. 3. but Esau I hated, and made his mountains a desolation, and his heritage to the jackals of the wilderness. And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness: 1:3 а Исава возненавидел и предал горы его опустошению, и владения его шакалам пустыни. 1:3 τὸν ο the δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ἐμίσησα μισεω hate καὶ και and; even ἔταξα τασσω arrange; appoint τὰ ο the ὅρια οριον frontier αὐτοῦ αυτος he; him εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him εἰς εις into; for δόματα δομα gift ἐρήμου ερημος lonesome; wilderness 1:3 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau שָׂנֵ֑אתִי śānˈēṯî שׂנא hate וָ wā וְ and אָשִׂ֤ים ʔāśˈîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] הָרָיו֙ hārāʸw הַר mountain שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage לְ lᵊ לְ to תַנֹּ֥ות ṯannˌôṯ תַּן jackal מִדְבָּֽר׃ miḏbˈār מִדְבָּר desert 1:3. Esau autem odio habui et posui montes eius in solitudinem et hereditatem eius in dracones deserti But have hated Esau? and I have made his mountains a wilderness, and given his inheritance to the dragons of the desert. 3. but Esau I hated, and made his mountains a desolation, and his heritage to the jackals of the wilderness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3: Здесь речь идет уже не об Исаве, как родоначальнике иудеев, а о происшедшем от Исава народе идумейском. Господь возненавидел народ идумейский. Выражение это представляет собою антропологизм, который употребил Малахия для того, чтобы убедить слушателей своих — евреев — в том, что их-то Бог действительно любит. В самом деле, любя евреев, нельзя было, в тоже время, не ненавидеть идумеев, которые всегда старались причинить евреям всякое зло. Ненависть Бога к Едому обозначает непрестанный гнев Божий против этого народа, который также продолжал, не переставая, делать всякое зло избранному Богом народу еврейскому. — Предал горы его опустошению. Горы были местом жительства идумеев (ср. Авд ст. 3). Опустошить горы — значит, поэтому, разрушить все жилища идумеев. — Шакалам пустыни — см. Ис XXXIV:13. Тихомиров переводит это место так: «владения его (сделал) степным пастбищем». — Какое опустошение Идумеи здесь разумеет пророк — сказать, наверное, нельзя. Естественнее всего предположение, что он намекает здесь на опустошения, причиненные Идумее персидскими царями — Дарием Гистаспом, Ксерксом и Артаксерксом, которые во время походов своих на Египет не могли миновать Идумеи и, естественно, подвергали ее каждый раз опустошению, тогда как к евреям эти цари были, вообще, милостивы. Adam Clarke: Commentary on the Bible - 1831 1:3: And I hated Esau - I have shown him less love; Gen 29:30, Gen 29:31. I comparatively hated him by giving him an inferior lot. And now, I have not only laid waste the dwelling-place of the Edomites, by the incursions of their enemies; but (Mal 1:4) they shall remain the perpetual monuments of my vengeance. On the subject of loving Jacob and hating Esau, see the notes on Genesis 27 (note), and Rom 9:13 (note). Let it be remembered, 1. That there is not a word spoken here concerning the eternal state of either Jacob or Esau. 2. That what is spoken concerns merely their earthly possessions. And, 3. That it does not concern the two brothers at all, but the posterity of each. Albert Barnes: Notes on the Bible - 1834 1:3: And I made his mountains a waste, and his heritage for the jackals of the wilderness - o Malachi attests the first stage of fulfillment of Joel's prophecy (Joe 3:19, vol. i. pp. 214, 215), "Edom shall be a desolate wilderness." In temporal things, Esau's blessing was identical with Jacob's; "the fatness of the earth and of the dew of heaven from above;" and the rich soil on the terraces of its mountain-sides, though yielding nothing now except a wild beautiful vegetation, and its deep glens, attest what they once must have been, when artificially watered and cultivated. The first desolation must have been through Nebuchadnezzar , in his expedition against Egypt, when he subdued Moab and Ammon; and Edom lay in his way, as Jeremiah had foretold Jer 25:9, Jer 25:21. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:3: hated: Gen 29:30, Gen 29:31; Deu 21:15, Deu 21:16; Luk 14:26 laid: Isa 34:9-12; Jer 49:16-18; Eze 25:13, Eze 25:14, Eze 36:3, Eze 36:4, Eze 36:7, Eze 36:9, Eze 36:14, Eze 36:15; Joe 3:19; Oba 1:10, Oba 1:18, Oba 1:19-21 the: Isa 13:21, Isa 13:22, Isa 34:13, Isa 34:14, Isa 35:7; Jer 9:11, Jer 51:37 Geneva 1599 1:3 And I (c) hated Esau, (1) and laid his mountains and his heritage waste for the dragons of the wilderness. (c) For besides this the signs of my hatred appeared even when he was made servant to his younger brother, being yet in his mother's belly, and also afterward in that he was put from his birthright. Yet even now before your eyes the signs of this are evident, in that his country lies waste, and he will never return to inhabit it. (d) Whereas you my people, whom the enemy hated more than them, are by my grace and love towards you delivered; read (Rom 9:13). John Gill 1:3 And I hated Esau,.... Or, "rejected" him, as the Targum; did not love him as Jacob: this was a negative, not positive hatred; it is true of him, personally considered; not only by taking away the birthright and blessing from him, which he despised; but by denying him his special grace, leaving him in his sins, and to his lusts, so that he became a profane person; shared not in the grace of God here, and had no part in the eternal inheritance with the saints in light; and likewise it is true of his posterity, as the following instances show: and laid his mountains and his heritage waste; which, according to Grotius, was done by Nebuchadnezzar, five years after the captivity of the Jews, in fulfilment of the prophecy of Jeremiah, Jer 49:7 but this was done by the Nabatheans (n): Mount Seir was the famous mountain that Esau dwelt in, Gen 36:8 there might be more in his country; or this might have many tops, and therefore called "mountains"; and to this account of the waste and desolate state of this country agrees what is at present related of it, by a late traveller (o) in those parts: "if (says he) we leave Palestine and Egypt behind us, and pursue our physical observations into the land of Edom, we shall be presented with a variety of prospects, quite different from those we have lately met with in the land of Canaan, or in the field of Zoan; for we cannot here be entertained with pastures clothed with flocks, or with valleys standing thick with corn, or with brooks of water, or fountains, or depths that spring out of valleys and hills, Deut 8:7 here is no place of seed, or of figs, or of vines, or pomegranates, Num 20:5 but the whole is an "evil place", a lonesome desolate wilderness; no otherwise diversified than by plains covered with sand, and by mountains made up of naked rocks and precipices, Mal 1:3 neither is this country ever (unless sometimes at the equinoxes) refreshed with rain; but the few hardy vegetables it produces are stunted by a perpetual drought; and the nourishment which the dews contribute to them in the night, is sufficiently impaired by the powerful heat of the sun in the day:'' Though this country seems to have been originally more fruitful, and better cultivated, as may be concluded from Gen 27:39 but is become so through the judgments of God upon it: for the dragons of the wilderness; so called to distinguish them from sea dragons, or the dragon fish; such as whales and crocodiles, which are sometimes expressed by the same word here used, Gen 1:21 and these land dragons are no other than serpents of an enormous size. In the Indies they used to be distinguished into three sorts; such as were found in the mountains; such as were bred in caves, or in the flat country; and such as were found in fens and marshes. The first is the largest of all, and are covered with scales as resplendent as polished gold; these have a kind of beard hanging from their lower jaw; their eyebrows large, and very exactly arched; their aspect the most frightful that can be imagined; and their cry loud and shrill; their crest of a bright yellow; and a protuberance on their heads of the colour of a burning coal. Those of the flat country differ from the former in nothing but having their scales of a silver colour, and in their frequenting rivers, to which the former never come. Those that live in marshes and fens are of a dark colour, approaching to a black, move slowly, have no crest, or any rising on their heads (p); these creatures commonly inhabit desert places. So Diodorus Siculus (q), speaking of Ethiopia, says, it is reported that various kinds of serpents, and of an incredible size, are seen near the desert, had in places inhabited by wild beasts; and Aelianus (r) describes the dragon as dwelling in woods, and living on poisonous herbs; and preferring a desolate place to cities, and the habitations of men; and when in Scripture it is predicted of countries and cities that they shall become desolate, it is usually observed, that they shall be the dwelling places of dragons, as in Is 13:22 so here it is foretold that it should be the case of Edom, as it has been, and still continues to be, as appears from the above traveller (s); who, passing through some part of this country, says of it, "vipers, especially in the wilderness of Sin, which might be very properly called "the inheritance of dragons", were very dangerous and troublesome; not only our camels, but the Arabs who attended them, running every moment the risk of being bitten;'' so that, according to the prediction, it is now a place for such creatures. A learned Jew (t) is of opinion, that not serpents, but jackals, are here meant, which are a sort of wild howling beasts, that live abroad in desolate places; See Gill on Mic 1:8 but whether they be the one, or the other, it makes for the same purpose, to denote what a desert place Edom would become; since it should be inhabited by such creatures to dwell in, which denotes the utter desolation made. So the Targum renders it, "into the wasteness of the desert"; or into a waste desert, where none but such sort of animals inhabit. The Septuagint and Syriac versions render it, "into the houses", or "cottages, of the desert": and now, though this was the case of Judea, that it was left desolate, yet it was but for a while; at the end of seventy years the Jews returned to their own land, and dwelt in it; but so did not the Edomites, as appears by the following words; which shows the regard God had to the posterity of Jacob, and not to the posterity of Esau. (n) See Prideanx's Connexion, par. 2. B. 3. p. 199. (o) Dr. Shaw's Travels, p. 438. Ed. 2. (p) Harris's Voyages and Travels, vol. 1. p. 474. (q) Bibliothec. l. 3. p. 169. (r) De Animal. l. 6. c. 63. (s) Dr. Shaw Travels, p. 448. Ed. 2. (t) Tanchum apud Pocock in loc. John Wesley 1:3 I hated - I loved not Esau's posterity as I loved Jacob's. His heritage - Mount Seir with the neighbouring mountains. Waste - By Nebuchadnezzar's arms five years after the sacking of Jerusalem, and whereas Jacob's captivity returned, and their cities were rebuilt, Esau's never were. The dragons - Creatures which delight in desolate places, by which the utter desolation of Esau is signified. Robert Jamieson, A. R. Fausset and David Brown 1:3 hated--not positively, but relatively; that is, did not choose him out to be the object of gratuitous favor, as I did Jacob (compare Lk 14:26, with Mt 10:37; Gen 29:30-31; Deut 21:15-16). laid his mountains . . . waste--that is, his territory which was generally mountainous. Israel was, it is true, punished by the Chaldeans, but Edom has been utterly destroyed; namely, either by Nebuchadnezzar [ROSENMULLER], or by the neighboring peoples, Egypt, Ammon, and Moab [JOSEPHUS, Antiquities, 10.9,7; MAURER], (Jer 49:18). dragons--jackals [MOORE] (compare Is 34:13). MAURER translates, "Abodes of the wilderness," from an Arabic root "to stop," or "to abide." English Version is better.
1:41:4: Զի թէ ասիցէ Եդոմ, թէ ահա կործանեցաւ՝ դարձցո՛ւք եւ շինեսցուք զքաղաքս աւերեալս. ա՛յսպէս ասէ Տէր ամենակալ. Նոքա շինեսցեն, եւ ես կործանեցի՛ց. եւ կոչեսցին նոքա Սահմանք անօրէնութեան. եւ ժողովուրդ ընդ որում տացէ պատերազմ Տէր մինչեւ ցյաւիտեան[10899]։ [10899] Ոմանք. Զի թէ ասասցէ Եդոմ եթէ ահա... եւ կոչեսցին նոցա սահ՛՛... տայցէ պատերազմ։ 4 Եթէ Եդոմն ասի, թէ՝ ահա կործանուեցինք, դառնանք եւ շինենք աւերուած քաղաքները, այն ժամանակ այսպէս կ’ասի Ամենակալ Տէրը. «Թող նրանք շինեն, իսկ ես կը կործանեմ, եւ նրանց սահմանները կը կոչուեն անօրէնութեան սահմաններ, իսկ ժողովուրդը, որի հետ Տէրը յաւիտեան պատերազմ պիտի մղի, կը կոչուի անօրէն»: 4 Եթէ Եդովմ ըսէ՝ ‘Թէեւ կործանեցանք, Բայց պիտի դառնանք ու աւերակները շինենք’,Զօրքերու Տէրը այսպէս կ’ըսէ.‘Անոնք պիտի շինեն, բայց ես պիտի փլցնեմ. Անոնք պիտի կոչուին Անօրէնութեան Սահման, Ժողովուրդ՝ որու դէմ Տէրը յաւիտեան բարկացեր է’։ Զի թէ ասիցէ Եդովմ, թէ` Ահա կործանեցաք, դարձցուք եւ շինեսցուք զքաղաքս աւերեալս. այսպէս ասէ Տէր ^[4]ամենակալ. Նոքա շինեսցեն, եւ ես կործանեցից. եւ կոչեսցին նոքա Սահմանք անօրէնութեան, եւ ժողովուրդ` ընդ որում ^[5]տացէ պատերազմ`` Տէր մինչեւ ցյաւիտեան: 1:4: Զի թէ ասիցէ Եդոմ, թէ ահա կործանեցաւ՝ դարձցո՛ւք եւ շինեսցուք զքաղաքս աւերեալս. ա՛յսպէս ասէ Տէր ամենակալ. Նոքա շինեսցեն, եւ ես կործանեցի՛ց. եւ կոչեսցին նոքա Սահմանք անօրէնութեան. եւ ժողովուրդ ընդ որում տացէ պատերազմ Տէր մինչեւ ցյաւիտեան[10899]։ [10899] Ոմանք. Զի թէ ասասցէ Եդոմ եթէ ահա... եւ կոչեսցին նոցա սահ՛՛... տայցէ պատերազմ։ 4 Եթէ Եդոմն ասի, թէ՝ ահա կործանուեցինք, դառնանք եւ շինենք աւերուած քաղաքները, այն ժամանակ այսպէս կ’ասի Ամենակալ Տէրը. «Թող նրանք շինեն, իսկ ես կը կործանեմ, եւ նրանց սահմանները կը կոչուեն անօրէնութեան սահմաններ, իսկ ժողովուրդը, որի հետ Տէրը յաւիտեան պատերազմ պիտի մղի, կը կոչուի անօրէն»: 4 Եթէ Եդովմ ըսէ՝ ‘Թէեւ կործանեցանք, Բայց պիտի դառնանք ու աւերակները շինենք’,Զօրքերու Տէրը այսպէս կ’ըսէ.‘Անոնք պիտի շինեն, բայց ես պիտի փլցնեմ. Անոնք պիտի կոչուին Անօրէնութեան Սահման, Ժողովուրդ՝ որու դէմ Տէրը յաւիտեան բարկացեր է’։ zohrab-1805▾ eastern-1994▾ western am▾	1:41:4 Если Едом скажет: >, то Господь Саваоф говорит: они построят, а Я разрушу, и прозовут их областью нечестивою, народом, на который Господь прогневался навсегда. 1:4 διότι διοτι because; that ἐρεῖ ερεω.1 state; mentioned ἡ ο the Ιδουμαία ιδουμαια Idoumaia; Ithumea κατέστραπται καταστρεφω overturn καὶ και and; even ἐπιστρέψωμεν επιστρεφω turn around; return καὶ και and; even ἀνοικοδομήσωμεν ανοικοδομεω rebuild τὰς ο the ἐρήμους ερημος lonesome; wilderness τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty αὐτοὶ αυτος he; him οἰκοδομήσουσιν οικοδομεω build καὶ και and; even ἐγὼ εγω I καταστρέψω καταστρεφω overturn καὶ και and; even ἐπικληθήσεται επικαλεω invoke; nickname αὐτοῖς αυτος he; him ὅρια οριον frontier ἀνομίας ανομια lawlessness καὶ και and; even λαὸς λαος populace; population ἐφ᾿ επι in; on ὃν ος who; what παρατέτακται παρατασσω lord; master ἕως εως till; until αἰῶνος αιων age; -ever 1:4 כִּֽי־ kˈî- כִּי that תֹאמַ֨ר ṯōmˌar אמר say אֱדֹ֜ום ʔᵉḏˈôm אֱדֹום Edom רֻשַּׁ֗שְׁנוּ ruššˈašnû רשׁשׁ shatter וְ wᵊ וְ and נָשׁוּב֙ nāšûv שׁוב return וְ wᵊ וְ and נִבְנֶ֣ה nivnˈeh בנה build חֳרָבֹ֔ות ḥᵒrāvˈôṯ חָרְבָּה ruin כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הֵ֥מָּה hˌēmmā הֵמָּה they יִבְנ֖וּ yivnˌû בנה build וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אֶהֱרֹ֑וס ʔehᵉrˈôs הרס tear down וְ wᵊ וְ and קָרְא֤וּ qārᵊʔˈû קרא call לָהֶם֙ lāhˌem לְ to גְּב֣וּל gᵊvˈûl גְּבוּל boundary רִשְׁעָ֔ה rišʕˈā רִשְׁעָה guilt וְ wᵊ וְ and הָ hā הַ the עָ֛ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] זָעַ֥ם zāʕˌam זעם curse יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity 1:4. quod si dixerit Idumea destructi sumus sed revertentes aedificabimus quae deserta sunt haec dicit Dominus exercituum isti aedificabunt et ego destruam et vocabuntur Termini impietatis et Populus cui iratus est Dominus usque in aeternumBut if Edom shall say: We are destroyed, but we will return and build up what hath been destroyed: thus saith the Lord of hosts: They shall build up, and I will throw down: and they shall be called the borders of wickedness, and the people with whom the Lord is angry for ever. 4. Whereas Edom saith, We are beaten down, but we will return and build the waste places; thus saith the LORD of hosts, They shall build, but I will throw down: and men shall call them The border of wickedness, and The people against whom the LORD hath indignation for ever. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever: 1:4 Если Едом скажет: <<мы разорены, но мы восстановим разрушенное>>, то Господь Саваоф говорит: они построят, а Я разрушу, и прозовут их областью нечестивою, народом, на который Господь прогневался навсегда. 1:4 διότι διοτι because; that ἐρεῖ ερεω.1 state; mentioned ἡ ο the Ιδουμαία ιδουμαια Idoumaia; Ithumea κατέστραπται καταστρεφω overturn καὶ και and; even ἐπιστρέψωμεν επιστρεφω turn around; return καὶ και and; even ἀνοικοδομήσωμεν ανοικοδομεω rebuild τὰς ο the ἐρήμους ερημος lonesome; wilderness τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty αὐτοὶ αυτος he; him οἰκοδομήσουσιν οικοδομεω build καὶ και and; even ἐγὼ εγω I καταστρέψω καταστρεφω overturn καὶ και and; even ἐπικληθήσεται επικαλεω invoke; nickname αὐτοῖς αυτος he; him ὅρια οριον frontier ἀνομίας ανομια lawlessness καὶ και and; even λαὸς λαος populace; population ἐφ᾿ επι in; on ὃν ος who; what παρατέτακται παρατασσω lord; master ἕως εως till; until αἰῶνος αιων age; -ever 1:4 כִּֽי־ kˈî- כִּי that תֹאמַ֨ר ṯōmˌar אמר say אֱדֹ֜ום ʔᵉḏˈôm אֱדֹום Edom רֻשַּׁ֗שְׁנוּ ruššˈašnû רשׁשׁ shatter וְ wᵊ וְ and נָשׁוּב֙ nāšûv שׁוב return וְ wᵊ וְ and נִבְנֶ֣ה nivnˈeh בנה build חֳרָבֹ֔ות ḥᵒrāvˈôṯ חָרְבָּה ruin כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הֵ֥מָּה hˌēmmā הֵמָּה they יִבְנ֖וּ yivnˌû בנה build וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אֶהֱרֹ֑וס ʔehᵉrˈôs הרס tear down וְ wᵊ וְ and קָרְא֤וּ qārᵊʔˈû קרא call לָהֶם֙ lāhˌem לְ to גְּב֣וּל gᵊvˈûl גְּבוּל boundary רִשְׁעָ֔ה rišʕˈā רִשְׁעָה guilt וְ wᵊ וְ and הָ hā הַ the עָ֛ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] זָעַ֥ם zāʕˌam זעם curse יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity 1:4. quod si dixerit Idumea destructi sumus sed revertentes aedificabimus quae deserta sunt haec dicit Dominus exercituum isti aedificabunt et ego destruam et vocabuntur Termini impietatis et Populus cui iratus est Dominus usque in aeternum But if Edom shall say: We are destroyed, but we will return and build up what hath been destroyed: thus saith the Lord of hosts: They shall build up, and I will throw down: and they shall be called the borders of wickedness, and the people with whom the Lord is angry for ever. 4. Whereas Edom saith, We are beaten down, but we will return and build the waste places; thus saith the LORD of hosts, They shall build, but I will throw down: and men shall call them The border of wickedness, and The people against whom the LORD hath indignation for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4-5: Не только из прошедшего разрушения Идумеи усматривается ненависть Иеговы к Едому, но и вся последующая история Едома — история попыток подняться снова в качестве самостоятельного государства — докажет ясно, насколько решительно грозное определение Иеговы об этом ненавистном народе. При этом пророк говорит, что эта ненависть вызвана в Боге нечестием идумеев. Их нечестие будет ясно всем (прозовут их…). — Пророчество это исполнилось окончательно при иудейском правителе Иоанне Гиркане, который поразил идумеев и заставил их принять обрезание (около 130: г. до Р. X.). — Возвеличился Господь, т. е. велик Бог земли израильской. Adam Clarke: Commentary on the Bible - 1831 1:4: They shall build, but I will throw down - We have already seen enough of the wickedness of the Edomites to justify the utmost severity of Divine justice against them. The pulling down predicted here was by Judas Maccabeus; see 1 Maccabees 5:65; and by John Hyrcanus; see Joseph Antiq., lib. 13 c. 9. s. 1. They shall call them, The border of wickedness - A wicked land. Among this people scarcely any trace of good could ever be noted. Albert Barnes: Notes on the Bible - 1834 1:4: Whereas Edom saith - o. We are impoverished - o, ידשׁשׁ.), or, more probably, "we were crushed." Either gives an adequate sense. Human self-confidence will admit anything, as to the past; nay, will even exaggerate past evil to itself, "Crush us how they may, we will arise and repair our losses." So Ephraim said of old Isa 9:9-10, "in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewn-stones: the sycamores are cut down, but we will change them into cedars." It is the one language of what calls itself, "indomitable;" in other words, "untameable," conquerors or every other gambler; "we will repair our losses." All is again staked and lost. "They shall call them the border of wickedness." Formerly, it had its own proper name, "the border of Edom," as other countries Exo 10:14, Exo 10:19, "all the border of Egypt Deu 2:18, the border of Moab Sa1 11:3, Sa1 11:7; Sa1 27:1; Ch1 21:12, the whole border of Israel Ch2 11:13, the border of Israel Jdg 11:22, the whole border of the Amorite." Henceforth, it should be known no more by its own name; but as "the border of wickedness," where wickedness formerly dwelt, and, hence, the judgment of God and desolation from Him came upon it, "an accursed land." In a similar manner, Jeremiah says somewhat of Jerusalem (Jer 22:8-9. Compare Deu 29:23-28.) "Many nations shall pass by this city, and they shall say, every man to his neighbor, Wherfore hath the Lord done this unto this great city? Then they shall answer, Because they have forsaken the covenant of the Lord their God, and worshiped other gods and served them." Only Israel would retain its name, as it has; Edom should be blotted out wholly and foRev_er. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:4: but: Isa 9:9, Isa 9:10; Jam 4:13-16 They shall build: Job 9:4, Job 12:14, Job 34:29; Psa 127:1; Pro 21:30; Isa 10:4, Isa 10:15, Isa 10:16; Lam 3:37; Mat 12:30 The border: Jer 31:17; Eze 11:10; Amo 6:2 The people: Mal 1:3; Psa 137:7; Isa 11:14, Isa 34:5, Isa 34:10, Isa 63:1-6; Lam 4:21, Lam 4:22; Eze 25:14, Eze 35:9 John Gill 1:4 Whereas Edom saith, We are impoverished,.... Or the Idumeans, as the Targum; the posterity of Esau, who acknowledge themselves greatly reduced by the desolations made in their country, cities, towns, and houses, being plundered of all their valuable things. Kimchi interprets it, if the congregation of Edom should say, though we are become poor and low, and our land is laid waste: but we will return; being now become rich, as the Targum adds; that is, as Jarchi explains it, with the spoils of Jerusalem: and build the desolate places: as Israel did, as Kimchi observes, when they returned from their captivity; and so the Edomites hoped to do the same: thus saith the Lord of hosts, They shall build, but I will throw down; they attempted to build again their cities and towns, but could not succeed, God was against them: and they shall call them; or, "they shall be called" (u); this shall be the name they, shall go by among men, by way of proverb and reproach: The border of wickedness; a wicked kingdom and nation, from one end to the other; this shall be said of them, as the reason of their utter and perpetual desolation: and, The people against whom the Lord hath indignation for ever; not for seventy years only, as against the Jews, Zech 1:12, but forever; and these are now no more a people; they are utterly extinct; their name and nation are lost; there is not the least appearance of them; when the Jews, though they are scattered about in the world, yet they are still a people, and distinct from all others. (u) "et vocabuntur", V. L. Junius & Tremellius, Piscator, Drusius, Grotius. John Wesley 1:4 Throw down - So he did in the times of the Maccabees. The border of wickedness - They will be a most wicked people, and so notorious, that all their neighbours shall brand them for it. Hath indignation - They will so highly provoke God, that his indignation will be kindled against them for ever. Robert Jamieson, A. R. Fausset and David Brown 1:4 Whereas--"But if" Edom say [MAURER]. Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate His gratuitous love to Israel, rather than to Edom. border of wickedness--a region given over to the curse of reprobation [CALVIN]. For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still "the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain. the Lord hath indignation--"the people of My curse" (Is 34:5).
1:51:5: Եւ աչք ձեր տեսցեն. եւ դուք իսկ ասասջիք եթէ բարձրացա՛ւ Տէր ՚ի վերայ սահմանաց Իսրայէլի։ 5 Ձեր աչքերը կը տեսնեն, եւ դուք իսկ կ’ասէք, թէ՝ Տէրը բարձրացաւ Իսրայէլի սահմանների վրայ»: 5 Ձեր աչքերը պիտի տեսնեն ու պիտի ըսէք՝‘Տէրը Իսրայէլի սահմանէն անդին* թող փառաւորուի’»։ Եւ աչք ձեր տեսցեն, եւ դուք իսկ ասասջիք եթէ` Բարձրացաւ Տէր ^[6]ի վերայ սահմանաց`` Իսրայելի: 1:5: Եւ աչք ձեր տեսցեն. եւ դուք իսկ ասասջիք եթէ բարձրացա՛ւ Տէր ՚ի վերայ սահմանաց Իսրայէլի։ 5 Ձեր աչքերը կը տեսնեն, եւ դուք իսկ կ’ասէք, թէ՝ Տէրը բարձրացաւ Իսրայէլի սահմանների վրայ»: 5 Ձեր աչքերը պիտի տեսնեն ու պիտի ըսէք՝‘Տէրը Իսրայէլի սահմանէն անդին* թող փառաւորուի’»։ zohrab-1805▾ eastern-1994▾ western am▾	1:51:5 И увидят это глаза ваши, и вы скажете: > 1:5 καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ὑμῶν υμων your ὄψονται οραω view; see καὶ και and; even ὑμεῖς υμεις you ἐρεῖτε ερεω.1 state; mentioned ἐμεγαλύνθη μεγαλυνω enlarge; magnify κύριος κυριος lord; master ὑπεράνω υπερανω up / far above τῶν ο the ὁρίων οριον frontier τοῦ ο the Ισραηλ ισραηλ.1 Israel 1:5 וְ wᵊ וְ and עֵינֵיכֶ֖ם ʕênêḵˌem עַיִן eye תִּרְאֶ֑ינָה tirʔˈeʸnā ראה see וְ wᵊ וְ and אַתֶּ֤ם ʔattˈem אַתֶּם you תֹּֽאמְרוּ֙ tˈōmᵊrû אמר say יִגְדַּ֣ל yiḡdˈal גדל be strong יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עַ֖ל ʕˌal עַל upon לִ li לְ to גְב֥וּל ḡᵊvˌûl גְּבוּל boundary יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 1:5. et oculi vestri videbunt et vos dicetis magnificetur Dominus super terminum IsrahelAnd your eyes shall see: and you shall say: The Lord be magnified upon the border of Israel. 5. And your eyes shall see, and ye shall say, The LORD be magnified beyond the border of Israel. And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel: 1:5 И увидят это глаза ваши, и вы скажете: <<возвеличился Господь над пределами Израиля!>> 1:5 καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ὑμῶν υμων your ὄψονται οραω view; see καὶ και and; even ὑμεῖς υμεις you ἐρεῖτε ερεω.1 state; mentioned ἐμεγαλύνθη μεγαλυνω enlarge; magnify κύριος κυριος lord; master ὑπεράνω υπερανω up / far above τῶν ο the ὁρίων οριον frontier τοῦ ο the Ισραηλ ισραηλ.1 Israel 1:5 וְ wᵊ וְ and עֵינֵיכֶ֖ם ʕênêḵˌem עַיִן eye תִּרְאֶ֑ינָה tirʔˈeʸnā ראה see וְ wᵊ וְ and אַתֶּ֤ם ʔattˈem אַתֶּם you תֹּֽאמְרוּ֙ tˈōmᵊrû אמר say יִגְדַּ֣ל yiḡdˈal גדל be strong יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עַ֖ל ʕˌal עַל upon לִ li לְ to גְב֥וּל ḡᵊvˌûl גְּבוּל boundary יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 1:5. et oculi vestri videbunt et vos dicetis magnificetur Dominus super terminum Israhel And your eyes shall see: and you shall say: The Lord be magnified upon the border of Israel. 5. And your eyes shall see, and ye shall say, The LORD be magnified beyond the border of Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 1:5: Your eyes - Ye Israelites shall see, in your succeeding generations, that: - The Lord will be magnified - By his kindness in Israel, and his judgments beyond. Albert Barnes: Notes on the Bible - 1834 1:5: And your eyes shall see - Malicious pleasure in looking on at the misery of Judaea and Jerusalem, had been a special sin of Edom: now God would show Judah the fruit of its Rev_ersal, and His goodness toward themselves. , "Ye have assurance of His love toward you and providence over you, when ye see that ye are returned to your own land, and can inhabit it, but they cannot do this: but "they build and I throw down," and ye, therefore, praise and magnify My name for this, and ye shall say, "The Lord shall be magnified on the border of Israel, i. e., His greatness shall be always manifest upon you;" high above and exalted over the border of Israel which shall retain its name, while Edom shall have ceased to be. Wickedness gives its name to Edom's border, as in Zechariah's vision it was removed and settled in Babylon Zac 5:8, Zac 5:11. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:5: your: Deu 4:3, Deu 11:7; Jos 24:7; Sa1 12:16; Ch2 29:8; Luk 10:23, Luk 10:24 The Lord: Psa 35:26, Psa 35:27, Psa 58:10, Psa 58:11, Psa 83:17, Psa 83:18; Eze 38:16, Eze 38:23, Eze 39:21, Eze 39:22 from: or, upon, Heb. from upon John Gill 1:5 And your eyes shall see,.... The destruction of the Edomites, and their fruitless attempts to rebuild their desolate places; and the difference between them and the Israelites, who were returned to their own land, and inherited it, when they could not; and the love of God to the one, and his hatred of the other: and ye shall say, The Lord will be magnified from the border of Israel; Aben Ezra interprets it, ye that dwelt in the border of Israel shall say, the Lord shall be magnified, or let him be magnified; let greatness and glory be ascribed to him for what he has done: or, as Kimchi, give him praise and greatness because you are dwelling in your border, and their border is desolate; and your border is called the border of Israel, but theirs the border of wickedness; and so the Targum, "let the glory of the Lord be multiplied, because he hath enlarged the border of Israel;'' and, according to Jarchi, the sense is, he shall show his greatness from our border, to make it known that we are his people: all show and own that God had loved them more than others, and therefore they ought to have honoured and obeyed him, in which they were deficient, and so ungrateful. John Wesley 1:5 From the border of Israel - Let Israel from all his borders give God praise. Robert Jamieson, A. R. Fausset and David Brown 1:5 from the border of Israel--Ye, restored to your own "borders" in Israel, "from" them shall raise your voices to "magnify the Lord," acknowledging that Jehovah has shown to you a gratuitous favor not shown to Edom, and so ought to be especially "magnified from the borders of Israel."
1:61:6: Որդի փառաւո՛ր առնէ զհայր, եւ ծառայ երկնչի՛ ՚ի տեառնէ իւրմէ. իսկ արդ՝ եթէ Հա՛յր եմ ես՝ ո՞ւր է փառքն իմ. եւ եթէ Տէր եմ, ո՞ւր է պատիւն իմ, ասէ Տէր ամենակալ։ Դուք քահանայք որ բամբասէք զանուն իմ, եւ ասէք. Ի՞ւ բամբասեցաք զանուն քո[10900]։ [10900] Ոմանք. Եթէ Հայր եմ, ո՞ւր են փառքն... քահանայք էք որ բամբա՛՛։ 6 «Որդին փառաւորում է Հօրը, եւ ծառան երկնչում է իր Տիրոջից: Իսկ արդ, եթէ ես Հայր եմ, ո՞ւր է իմ փառքը, իսկ եթէ Տէր եմ, ո՞ւր է իմ պատիւը, - ասում է Ամենակալ Տէրը: Դուք, քահանանե՛ր, անարգում էք իմ անունը եւ ասում. “Ինչո՞վ անարգեցինք քո անունը. 6 «Տղան՝ իր հօրը, Ծառան՝ իր տիրոջը պատիւ կ’ընէ։Եթէ ես հայր եմ, իմ պատիւս ո՞ւր է, Եթէ Տէր եմ, իմ վախս ո՞ւր է, Կ’ըսէ ձեզի զօրքերու Տէրը, Ո՛վ քահանաներ, որ իմ անունս կ’անարգէք Եւ դուք կ’ըսէք. ‘Քու անունդ ի՞նչ բանով անարգեցինք’։ Որդի փառաւոր առնէ զհայր, եւ ծառայ ^[7]երկնչի ի տեառնէ իւրմէ``. իսկ արդ` եթէ հայր եմ ես, ո՞ւր է փառքն իմ. եւ եթէ Տէր եմ, ո՞ւր է ^[8]պատիւն իմ, ասէ Տէր ամենակալ, ^[9]դուք քահանայք`` որ բամբասէք զանուն իմ. եւ ասէք. Ի՞ւ բամբասեցաք զանուն քո: 1:6: Որդի փառաւո՛ր առնէ զհայր, եւ ծառայ երկնչի՛ ՚ի տեառնէ իւրմէ. իսկ արդ՝ եթէ Հա՛յր եմ ես՝ ո՞ւր է փառքն իմ. եւ եթէ Տէր եմ, ո՞ւր է պատիւն իմ, ասէ Տէր ամենակալ։ Դուք քահանայք որ բամբասէք զանուն իմ, եւ ասէք. Ի՞ւ բամբասեցաք զանուն քո[10900]։ [10900] Ոմանք. Եթէ Հայր եմ, ո՞ւր են փառքն... քահանայք էք որ բամբա՛՛։ 6 «Որդին փառաւորում է Հօրը, եւ ծառան երկնչում է իր Տիրոջից: Իսկ արդ, եթէ ես Հայր եմ, ո՞ւր է իմ փառքը, իսկ եթէ Տէր եմ, ո՞ւր է իմ պատիւը, - ասում է Ամենակալ Տէրը: Դուք, քահանանե՛ր, անարգում էք իմ անունը եւ ասում. “Ինչո՞վ անարգեցինք քո անունը. 6 «Տղան՝ իր հօրը, Ծառան՝ իր տիրոջը պատիւ կ’ընէ։Եթէ ես հայր եմ, իմ պատիւս ո՞ւր է, Եթէ Տէր եմ, իմ վախս ո՞ւր է, Կ’ըսէ ձեզի զօրքերու Տէրը, Ո՛վ քահանաներ, որ իմ անունս կ’անարգէք Եւ դուք կ’ըսէք. ‘Քու անունդ ի՞նչ բանով անարգեցինք’։ zohrab-1805▾ eastern-1994▾ western am▾	1:61:6 Сын чтит отца и раб господина своего; если Я Отец, то где почтение ко Мне? и если Я Господь, то где благоговение предо Мною? говорит Господь Саваоф вам, священники, бесславящие имя Мое. Вы говорите: > 1:6 υἱὸς υιος son δοξάζει δοξαζω glorify πατέρα πατηρ father καὶ και and; even δοῦλος δουλος subject τὸν ο the κύριον κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even εἰ ει if; whether πατήρ πατηρ father εἰμι ειμι be ἐγώ εγω I ποῦ που.1 where? ἐστιν ειμι be ἡ ο the δόξα δοξα glory μου μου of me; mine καὶ και and; even εἰ ει if; whether κύριός κυριος lord; master εἰμι ειμι be ἐγώ εγω I ποῦ που.1 where? ἐστιν ειμι be ὁ ο the φόβος φοβος fear; awe μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ὑμεῖς υμεις you οἱ ο the ἱερεῖς ιερευς priest οἱ ο the φαυλίζοντες φαυλιζω the ὄνομά ονομα name; notable μου μου of me; mine καὶ και and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? ἐφαυλίσαμεν φαυλιζω the ὄνομά ονομα name; notable σου σου of you; your 1:6 בֵּ֛ן bˈēn בֵּן son יְכַבֵּ֥ד yᵊḵabbˌēḏ כבד be heavy אָ֖ב ʔˌāv אָב father וְ wᵊ וְ and עֶ֣בֶד ʕˈeveḏ עֶבֶד servant אֲדֹנָ֑יו ʔᵃḏōnˈāʸw אָדֹון lord וְ wᵊ וְ and אִם־ ʔim- אִם if אָ֣ב ʔˈāv אָב father אָ֣נִי ʔˈānî אֲנִי i אַיֵּ֣ה ʔayyˈē אַיֵּה where כְבֹודִ֡י ḵᵊvôḏˈî כָּבֹוד weight וְ wᵊ וְ and אִם־ ʔim- אִם if אֲדֹונִ֣ים ʔᵃḏônˈîm אָדֹון lord אָנִי֩ ʔānˌî אֲנִי i אַיֵּ֨ה ʔayyˌē אַיֵּה where מֹורָאִ֜י môrāʔˈî מֹורָא fear אָמַ֣ר׀ ʔāmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service לָכֶם֙ lāḵˌem לְ to הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest בֹּוזֵ֣י bôzˈê בזה despise שְׁמִ֔י šᵊmˈî שֵׁם name וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say בַּ ba בְּ in מֶּ֥ה mmˌeh מָה what בָזִ֖ינוּ vāzˌînû בזה despise אֶת־ ʔeṯ- אֵת [object marker] שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name 1:6. filius honorat patrem et servus dominum suum si ergo pater ego sum ubi est honor meus et si dominus ego sum ubi est timor meus dicit Dominus exercituum ad vos o sacerdotes qui despicitis nomen meum et dixistis in quo despeximus nomen tuumThe son honoureth the father, and the servant his master: if then I be a father, where is my honour? and if I be a master, where is my fear: saith the Lord of hosts. 6. A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? A son honoureth [his] father, and a servant his master: if then I [be] a father, where [is] mine honour? and if I [be] a master, where [is] my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name: 1:6 Сын чтит отца и раб господина своего; если Я Отец, то где почтение ко Мне? и если Я Господь, то где благоговение предо Мною? говорит Господь Саваоф вам, священники, бесславящие имя Мое. Вы говорите: <<чем мы бесславим имя Твое?>> 1:6 υἱὸς υιος son δοξάζει δοξαζω glorify πατέρα πατηρ father καὶ και and; even δοῦλος δουλος subject τὸν ο the κύριον κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even εἰ ει if; whether πατήρ πατηρ father εἰμι ειμι be ἐγώ εγω I ποῦ που.1 where? ἐστιν ειμι be ἡ ο the δόξα δοξα glory μου μου of me; mine καὶ και and; even εἰ ει if; whether κύριός κυριος lord; master εἰμι ειμι be ἐγώ εγω I ποῦ που.1 where? ἐστιν ειμι be ὁ ο the φόβος φοβος fear; awe μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ὑμεῖς υμεις you οἱ ο the ἱερεῖς ιερευς priest οἱ ο the φαυλίζοντες φαυλιζω the ὄνομά ονομα name; notable μου μου of me; mine καὶ και and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? ἐφαυλίσαμεν φαυλιζω the ὄνομά ονομα name; notable σου σου of you; your 1:6 בֵּ֛ן bˈēn בֵּן son יְכַבֵּ֥ד yᵊḵabbˌēḏ כבד be heavy אָ֖ב ʔˌāv אָב father וְ wᵊ וְ and עֶ֣בֶד ʕˈeveḏ עֶבֶד servant אֲדֹנָ֑יו ʔᵃḏōnˈāʸw אָדֹון lord וְ wᵊ וְ and אִם־ ʔim- אִם if אָ֣ב ʔˈāv אָב father אָ֣נִי ʔˈānî אֲנִי i אַיֵּ֣ה ʔayyˈē אַיֵּה where כְבֹודִ֡י ḵᵊvôḏˈî כָּבֹוד weight וְ wᵊ וְ and אִם־ ʔim- אִם if אֲדֹונִ֣ים ʔᵃḏônˈîm אָדֹון lord אָנִי֩ ʔānˌî אֲנִי i אַיֵּ֨ה ʔayyˌē אַיֵּה where מֹורָאִ֜י môrāʔˈî מֹורָא fear אָמַ֣ר׀ ʔāmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service לָכֶם֙ lāḵˌem לְ to הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest בֹּוזֵ֣י bôzˈê בזה despise שְׁמִ֔י šᵊmˈî שֵׁם name וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say בַּ ba בְּ in מֶּ֥ה mmˌeh מָה what בָזִ֖ינוּ vāzˌînû בזה despise אֶת־ ʔeṯ- אֵת [object marker] שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name 1:6. filius honorat patrem et servus dominum suum si ergo pater ego sum ubi est honor meus et si dominus ego sum ubi est timor meus dicit Dominus exercituum ad vos o sacerdotes qui despicitis nomen meum et dixistis in quo despeximus nomen tuum The son honoureth the father, and the servant his master: if then I be a father, where is my honour? and if I be a master, where is my fear: saith the Lord of hosts. 6. A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6-14: Иудеи, вместо того, чтобы за такую любовь к ним Иеговы воздавать Ему подобающее почтение, оскорбляют Его. Священники позволяют приносить в жертву слепых и хромых животных, нечистый хлеб. Пророк, за это, возвещает священникам гнев Божий и предсказывает отнятие у них исключительного права быть служителями истинного Бога. Проклятие возвещает он и простым израильтянам, которые приносят Богу негодных животных, оставляя хороших себе самим. 6: Итак, Иегова любит Израиля. Но Израиль не любит Его, хотя Он — Отец Израиля (см. Исх IV:22; Ос XI:1; Иер XXXI:9): это является делом прямо неестественным, потому, что всякому сыну свойственно любить своего отца. Хотя бы Израиль боялся Иеговы как своего Владыки (Ис XLI:8). Но и страха перед Иеговою Израиль не обнаруживает. Преимущественно в этом случае виновны священники: они бесславят имя Иеговы, тогда как им-то и нужно было служить образцом благоговения пред Иеговою. — Священники не могут спокойно слышать такое обвинение: тот, кто бесславил или злословил Иегову, по закону подвергался смертной казни (Лев XXIV:10: и сл.). Поэтому они спешат заявить, что пророк ошибается: разве можно сказать, что они бесславят имя Иеговы? Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? 7 Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible. 8 And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts. 9 And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts. 10 Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand. 11 For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts. 12 But ye have profaned it, in that ye say, The table of the LORD is polluted; and the fruit thereof, even his meat, is contemptible. 13 Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the LORD of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD. 14 But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen. The prophet is here, by a special commission, calling the priests to account, though they were themselves appointed judges, to call the people to an account. Let the rulers in the house of God know that there is one above them, who will reckon with them for their mal-administrations. Thus saith the Lord of hosts to you, O priests! v. 6. God will have a saying to unfaithful ministers; and it concerns those who speak from God to his people to hear and heed what he says to them, that they may save themselves in the first place, otherwise how should they help to save those that hear them? It is a severe, and no doubt a just reproof, that is here given to the priests, for the profanation of the holy things of God, with which they were entrusted; and, if this was the crime of the priests, we have reason to fear the people also were guilty of it: so that what is said to the priests is said to all, nay, it is said to us, who, as Christians, profess ourselves, not only the people of God, but priests to him. Observe here, I. What it was that God expected from them, and with what good reason he expected it (v. 6): A son honours his father, because he is his father; nature has written this law in the hearts of children, before God wrote it at Mount Sinai; nay, a servant, though his obligation to his master is not natural, but by voluntary compact, yet thinks it his duty to honour him, to be observant of his orders, and true to his interests. Children and servants pay respect to their parents and masters; every one cries out shame on them if they do not, and their own hearts cannot but reproach them too; the order of families is thus kept up, and it is their beauty and advantage. But the priests, who are God's children and his servants, do not fear and honour him. They were fathers and masters to the people, and expected to be called so (Judges xviii. 19, Matt. xxii. 7, 10) and to be reverenced and obeyed as such; but they forgot their Father and Master in heaven, and the duty they owed to him. We may each of us charge upon ourselves what is here charged upon the priests. Note, 1. We are every one of us to look upon God as our Father and Master, and upon ourselves as his children and servants. 2. Our relation to God as our Father and Master strongly obliges us to fear and honour him. If we honour and fear the fathers of our flesh, much more the Father and Master of our spirits, Heb. xii. 9. 3. It is a thing to be justly complained of, and lamented, that God is so little feared and honoured even by those that own him for their Father and Master. Where is his honour? Where is his fear? II. What the contempt was which the priests put upon God. 1. This is that, in general, which is charged upon them:-- (1.) They despised God's name; their familiarity with it, as priests, bred contempt of it, and served them only to gain a veneration by it for themselves and their own name, while God's name was of small account with them. God's name is all that whereby he has made himself known--his word and ordinances; these they had low thoughts of, and vilified that which it was their business to magnify; and no wonder that when they despised it themselves they did that which made it despicable to others, causing even the sacrifices of the Lord to be abhorred, as Eli's sons did. (2.) They profaned God's name, v. 12. They polluted it, v. 7. They not only made no account of sacred things, but they made an ill use of them, and perverted them to the service of the worst and vilest purposes--their own pride, covetousness, and luxury. There cannot be a greater provocation to God than the profanation of his name; for it is holy and reverend. His purity cannot be polluted by us, for he is unspotted, but his name may be profaned; and nothing profanes it more than the misconduct of priests, whose business it is to do honour to it. This is the general charge exhibited against them. To this they plead Not guilty, and challenge God to prove it upon them, and to make good the charge, which added daring impudence to their daring impiety: You say, Wherein have we despised thy name? (v. 6), and wherein have we polluted thee? v. 7. It is common with proud sinners, when they are reproved, to stand thus upon their own justification. These priests had most horridly profaned sacred things, and yet, like the adulterous woman, they said that they had done no wickedness; they were so inobservant of themselves that they remembered not or reflected not upon their own acts, or they were so ignorant of the divine law that they thought there was no harm in them, and that what they did could not be construed into despising God's name, or they were so atheistical as to imagine that though they knew their own guilt yet God did not, or they were so scornful in their conduct towards God and his prophets that they took a pride in bantering a serious and just reproof, and turning it off with a jest. They either laugh at the reproof, as those that despise it, and harden their hearts against it, or they laugh it off, as those that resolve they will not be touched by it, or will not seem to be so. Which way soever we take it, their defence was their offence, and, in justifying themselves, their own tongues condemned them, and their saying, Wherein have we despised thy name? proved them proud and perverse. Had they asked this question with a humble desire to be told more particularly where in they had offended, it would have been an evidence of their repentance, and would have given hopes of their reformation; but to ask it thus in disdain and defiance of the word of God argues their hearts fully set in them to do evil. Note, Sinners ruin themselves by studying to baffle their own convictions; but they will find it hard to kick against the pricks. 2. Justly might they have been convicted and condemned upon the general charge, and their plea thrown out as frivolous; but God will not only overcome, but will be clear, will be justified when he judges, and therefore he shows them very particularly wherein they had despised his name, and what the contempt was that they cast upon him. As formerly, when he charged them with idolatry, so now, when he charges them with profaneness, he bids them see their way in the valley and know what they have done, Jer. ii. 23. (1.) They despised God's name in what they said, in the low opinion they had of his institutions: "You say in your hearts, and perhaps speak it out when you priests get together over your cups. out of the hearing of the people, The table of the Lord is contemptible" (v. 7), and again (v. 12), "You say, The table of the Lord is polluted; it is to be no more regarded than any other table." Either the table in the temple, on which the show-bread was placed, is that which they reflect upon (not understanding the mystery of it, they despised it as an insignificant thing), or rather the altar of burnt-offerings is here called the table, for there God, and his priests, and his people, did, as it were, feast together upon the sacrifices, in token of friendship. This they thought was contemptible. Formerly, in the days of superstition, it was thought contemptible in comparison with the idolatrous alters that the heathen had, and was set aside to make room for a new-fashioned one (2 Kings xvi. 14, 15); now it is thought contemptible in comparison with their own tables, and those of their great men: The fruit thereof, even his meat, is contemptible. Those who served at the altar were to live upon the altar; but they complained that they lived poorly and meanly, and that it was not worth while to attend the service of the altar for the fruit and meat of it, for it was very ordinary and always the same again; they had no dainties, no varieties, no nice dishes. Nay, that part of the sacrifices which was given to God, the blood and the fat, they looked upon with contempt, as not worthy the multitude of laws God had made about it; they asked, "What need is there of so much ado about burning the fat and pouring out the blood?" Note, Those greatly profane and pollute God's name who despise the business of religion, though it is very honourable, as not worth taking pains in, and the advantages of religion, though highly valuable, as not worth taking pains for. Those who live in a careless neglect of holy ordinances, who come to them and attend on them irreverently, and go away from them never the better and under no concern, do in effect say, "The table of the Lord is contemptible; there is neither virtue nor value in it, neither credit nor comfort from it." (2.) They despised God's name in what they did, which was of a piece with what they said, and flowed from it; corrupt principles and notions are roots of bitterness, which bear the gall and wormwood of corrupt practices. They looked upon the table and altar of the Lord as contemptible, and then, [1.] They thought any thing would serve for a sacrifice, though ever so coarse and mean, and were so far from bringing the best, as they ought to have done, that they picked out the worst they had, which was fit neither for the market nor for their own tables, and offered that at God's altar. With every sacrifice they were to bring a meat-offering of fine flour mingled with oil; but they brought polluted bread (v. 7), coarse bread, servants' bread, perhaps it was dry and mouldy, or made of the refuse of the wheat, which they thought good enough to be burnt upon the altar; for had it been better they would have said, To what purpose is this waste? And as to the beasts they offered, though the law was express that what was offered in sacrifice should not have a blemish, yet they brought the blind, and the lame, and the sick (v. 8), and again (v. 13), the torn, and the lame, and the sick, that was ready to die of itself. They looked no further than the burning of the sacrifice, and they pleaded that it was a pity to burn it if it was good for any thing else. The people were so far convinced of their duty that they would bring sacrifices; they durst not wholly omit the duty, but they brought vain oblations, mocked God, and deceived themselves, by bringing the worst they had; and the priests, who should have taught them better, accepted the gifts brought to the altar and offered them up there, because, if they should refuse them, the people would bring none at all, and then they would lose their perquisites; and therefore, having more regard to their own profit than to God's honour, they accepted that which they knew he would not accept. Some make v. 8 to be a continuation of what the priests profanely said v. 7, You say to the people, If you offer the blind for sacrifice, it is not evil; or the lame and the sick, it is not evil. Note, It is a very evil thing, whether men think so or no, to offer the blind and the lame, the torn and the sick, in sacrifice to God. If we worship God ignorantly, and without understanding, we bring the blind for sacrifice; if we do it carelessly, and without consideration, if we are cold, and dull, and dead, in it, we bring the sick; if we rest in the bodily exercise, and do not make heart-work of it, we bring the lame; and, if we suffer vain thoughts and distractions to lodge within us, we bring the torn. And is not this evil? Is it not a great affront to God and a great wrong and injury to our own souls? Do not our books tell us, nay, do not our own hearts tell us, that this is evil? for God, who is the best, ought to be served with the best we have. [2.] They would do no more of their work than what they were paid for. The priests would offer the sacrifices that were brought to the altar, because they had their share of them; but as for any other service of the temple, that had not a particular fee belonging to it, they would not stir a step, nor lend a hand, to it; and this was the general temper of them, v. 10. There is not a man among the priests that would shut the doors, or kindle a fire, for nought. If he were required to do the smallest piece of service, he would ask, how shall I be paid for it? They would do nothing gratis, but were all for what they could get, every one for his gain, from his quarter, Isa. lvi. 11. Note, Though God has given order that his servants be well paid in this world, yet those are no acceptable servants to him who are mercenary, and would never do the work but for the wages. [3.] Their work was a perfect drudgery to them (v. 13): You said also, Behold, what a weariness is it! Both priests and people were of this mind, that they thought God imposed too hard a task upon them; the people grudged the charge of providing the sacrifice and the priests grudged the pains of offering it; they thought the feasts of the Lord came too thick, and they were forced to attend too often, and too long, in the courts of the Lord; the priests thought it a severe penance imposed upon them to purify themselves as was required when they attended the altar and ate of the holy things; they thought the duty of their office toilsome and troublesome, and snuffed at it as unreasonable, and bearing hard upon them; they did it, but it was grudgingly and with reluctance. God speaks of it, in justification of his law, that he had not made them to serve with an offering, nor wearied them with incense, Isa. xliii. 23. Wherein have I wearied thee? Mic. vi. 3. But their own wicked hearts made it a weariness; and they were, as Doeg, detained before the Lord; they would rather have been any where else. Note, Those are highly injurious, both to God and themselves, who are weary of his service and worship, and snuff at it. III. Observe how God expostulates and reasons the case with them, for their conviction and humiliation. 1. Would they, durst they, affront an earthly prince thus? "You offer to God the lame and the sick; offer it now unto thy governor (v. 8), either as tribute or as a present, when thou art entreating his favour, or in gratitude for some favour received; will he be pleased with thee? Or, rather, will he not take himself to be affronted by it?" Note, Those who are careless and irreverent in the duties of religious worship should consider what a shame it is to offer that to their God which they would scorn to offer to their governor, to be more observant of the laws of breeding and good manners than of the laws of religion, and more afraid of being rude than of being profane. 2. Could they imagine that such sacrifices as these would be pleasing to God, or answer the end of sacrifices? "Should I accept this at your hand, saith the Lord? v. 13. Have you any reason to think I should either not discern or not resent the affront, that I should connive at the violation of my own laws? No (v. 10); I have no pleasure in you, and therefore, I will not accept an offering, such an offering, at your hand." If God has no pleasure in the person, if the person be not in a justified state, if he be not sanctified, God will not accept the offering. God had respect to Abel first and then to his sacrifice. Note, In order to our acceptance with God it is not enough to do that which, for the matter of it, is good, but we must do it from a right principle, in a right manner, and for a right end. It was the ancient rule laid down (Gen. iv. 7), If thou doest well, shalt thou not be accepted? Now, if we be not accepted of God, in vain do we worship him; it is all lost labour; nay, we are all undone, for ever undone, if we come short of God's acceptance. Those therefore make a bad bargain for themselves who, to save charges in their religion, miss all the ends of it, and, by thinking to go the nearest way to work, bring nothing to pass. Those who make it the top of their ambition, as we all ought to do, whether present or absent, to be accepted of the Lord, will not dare to bring the torn, and the lame, and the sick, for sacrifice. 3. How could they expect to prevail with God in their intercessions for the people when they thus affronted God in their sacrifices? So some understand v. 9, as spoken ironically, "And now if you will do the duty of priests, and stand in the gap to turn away the judgments of God that you see ready to pour in upon us, I pray you, beseech God that he will be gracious to us, and to our land which is almost eaten up with locusts and caterpillars," as appears ch. iii. 11. "Try now what interest you have at the throne of grace; improve it for the removing of this plague, for it has been by your means; you have provoked God to send it. But as you go on thus to profane his sacred things will he regard your persons or your prayers? No, you cannot prevail with him to command it away." For, if we regard iniquity in our hearts, God will not hear us, either for ourselves or for others. 4. Had God deserved this at their hands? No, he had provided comfortably for them, and had given them such encouragement in their work as might have engaged them to do it cheerfully and well; so some understand v. 10, "Who is there among you that shall shut a door, or kindle a fire, for nought? No, God does not expect you should serve him for nothing; you are well paid for it, and shall be so; not a cup of cold water, given for the honour of God, shall lose its reward." Note, The consideration of our constant receivings from God, and the present rewards of obedience in obedience, very much aggravates our slothfulness and niggardliness in our returns of duty to God. IV. He calls them to repentance for their profanations of his holy name. So we may understand v. 9, "Now, I pray you, beseech God that he will be gracious to us. Humble yourselves for your sin, cry mightily to God for pardon, and make up in the faith and fervency of your prayers what has been wanting in the worth and value of your sacrifices; for all the rebukes of Providence we are under are by your means." Note, Those who have by their sins helped to kindle a fire are highly concerned by their repentance, prayers, and the personal reformation, to help to quench it. We must see how much God's judgments are by our means, and be awakened thereby to be earnest with him to return in mercy; and, if we take not this course, how can we think he should regard our persons? V. He declares his resolution both to secure the glory of his own name and to reckon with those who profane it. Those who put contempt upon God and religion, and think to run down sacred things, let them know, 1. That they shall not gain their point. God will magnify his law and make it honourable, though they vilify it and make it contemptible; for (v. 11) from the rising of the sun to the going down of the same my name shall be great among the Gentiles. It might be said, "If these are not the worshippers whom God will accept, then he has no worshippers." As if he must make the best of their service, or else he would have no service done him; and then what will he do for his great name? But let him alone for that; though Israel be not faithful, be not gathered, yet God will be glorious. Though these priests provoke him to take down the ceremonial economy, and to abolish that law of commandments, which could not make the comers thereunto perfect, yet he will be no loser by that, at the long run; for, (1.) Instead of those carnal ordinances, which they profaned, a spiritual way of worship shall be introduced and established: Incense shall be offered to God's name (which signifies prayer and praise, Ps. cxli. 2; Rev. viii. 3), instead of the blood and fat of bulls and goats. And it shall be a pure offering, refined, not only from the corruptions that were in the priests' practice, but from the mere bodily exercise that was in the institutions themselves, which are called carnal ordinances, imposed till the time of reformation, Heb. ix. 10. When the hour came in which the true worshippers worshipped the Father in spirit and in truth, then this incense was offered, even this pure offering. (2.) Instead of his being worshipped and served among the Jews only, a small people in a corner of the world, he will be served and worshipped in all places, from the rising of the sun to the going down of the same; in every place, in every part of the world, incense shall be offered to his name; nations shall be discipled, and shall speak of the wonderful works of God, and have them spoken to them in their own language. This is a plain prediction of that great revolution in the kingdom of grace by which the Gentiles, who had been strangers and foreigners, came to be fellow-citizens with the saints and of the household of God, and as welcome to the throne of grace as ever the Jews had been. It is twice said (for the thing was certain), My name shall be great among the Gentiles, whereas hitherto in Judah only he was known, and his name was great, Ps. lxxvi. 1. God's name shall be declared to them, the declaration of it shall be received and believed, and there shall be those among the Gentiles who shall magnify and glorify the name of God better than ever the Jews had done, even the priests themselves. 2. That they shall not go unpunished, v. 14. Here is the doom of those who do like these priests, for the sentence on them is a sentence on all such. Observe, (1.) The description of profane and careless worshippers. They are such as vow and sacrifice to the Lord a corrupt thing when they have in their flock a male. They have of the best, wherewith to serve and honour him, so bountiful has be been in his gifts to them, but they put him off with the worst, and think that good enough for him, so ungrateful are they in their returns to him. This was the fault of the people, but the priests connived at it, and indulged them in it. We find a distinction in the law which allowed that to be offered for a free-will offering which would not be accepted for a vow, Lev. xxii. 23. But the priests would accept it, though God would not, pretending to be more indulgent than he was, for which he will give them no thanks another day. (2.) The character given of such worshippers. They are deceivers; they deal falsely and fraudulently with God; they play the hypocrite with him; they pretend to honour him, in making the vow, but, when it comes to be performed, they put an affront upon him, to such a degree that it would have been better not to have vowed than to vow and thus to pay; but let not such be themselves deceived, for God is not mocked. Those who think to put a cheat upon God will prove, in the end, to have put a damning cheat upon their own souls. Hypocrites are deceivers, and they will prove self-deceivers, and so self-destroyers. (3.) The doom passed upon them: They are cursed; they expect a blessing, but will meet with a curse, the tokens of God's wrath, according to the judgment written. (4.) The reason of this doom: "For I am a great King, saith the Lord of hosts, and therefore will reckon with those who deal with me but as a man like themselves; my name is dreadful among the heathen, and therefore I will not bear that it should be contemptible among my own people." The heathen paid more respect to their gods, though idols, than the Jews did to theirs, though the only true and living God. Note, The consideration of God's universal dominion, and the universal acknowledgment of it, should restrain us from all irreverence in his service. Adam Clarke: Commentary on the Bible - 1831 1:6: A son honoreth his father - I am your Father - where, then, is my honor? Where your filial obedience? If I be a master, where is my fear? - The respect due to me. Albert Barnes: Notes on the Bible - 1834 1:6: A son honoreth his father, and a slave his lord - Having spoken of the love of God, he turns to the thanklessness of man. God appeals to the first feelings of the human heart, the relation of parent and child, or, failing this, to the natural self-interest of those dependent on their fellow-men. A "son" by the instinct of nature, by the unwritten law written in the heart, "honoreth his father." If he fails to do so, he is counted to have broken the law of nature, to be an unnatural son. If he is, what by nature he ought to be, he does really honor him. He does not even speak of love, as to which they might deceive themselves. He speaks of "honor," outward Rev_erence only; which whoso showeth not, would openly condemn himself as an unnatural son, a bad slave. "Of course," the Jews would say, "children honor parents, and slaves their masters, but what is that to us?" God turns to them their own mental admission. "If I am a Father." "Although, before ye were born, I began to love you in Jacob as sons, yet choose by what title ye will name Me: I am either your Father or your Lord. If a Father, render me the honor due to a father, and offer the piety worthy of a parent. If a Lord, why despise ye Me? Why fear ye not your Lord?" God was their Father by creation, as He is Father of all, as Creator of all. He had come to be their Father in a nearer way, by temporal redemption and adoption as His special people, creating them to be a nation to His glory. This they were taught to confess in their psalmody Psa 100:3, "He hath made us, and not we ourselves; we are His people and the sheep of His pasture." This title God had given them in sight of the Egyptians Exo 4:22, "Israel is My son, My firstborn:" of this Hosea reminded them; Hos 11:1, "When Israel was a child, then I loved him, and called My son out of Egypt;" and Jeremiah reassured them Jer 31:9, "I am a Father to Israel and Ephraim is My firstborn:" this, Isaiah had pleaded to God Isa 63:16, "Doubtless Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Thou, O Lord, art our Father, our Redeemer, Thy name is from everlasting Isa 64:8. And now, O Lord, Thou art our Father; we the clay, and Thou our potter; and we all, the work of Thy hands." God had impressed this His relation of Father, in Moses' prophetic warning; Deu 32:6, "Do ye thus requite the Lord, O foolish people and unwise? Is not He thy Father that hath bought thee? hath He not made thee and established thee?" "God is the Father of the faithful: 1) by creation; 2) by preservation and governance; 3) by alimony; 4) by fatherly care and providence; 5) by faith and grace, whereby He justifies and adopts us as sons and heirs of His kingdom." "If I am a Father." He does not throw doubt, that He is our Father; but, by disobedience, we in deeds deny it. Our life denies what we in words profess. "Where is My honor?" "Why obey ye not My precepts, nor honor Me with acts of adoration; praying, praising, giving thanks, sacrificing, and Rev_erently fulfilling every work of God? For Jer 48:10. cursed is he that doeth the work of the Lord deceitfully." "And if I am your Lord, as I certainly am, and specially by singular providence." "He is our Lord by the same titles, that He is our Father, and by others, as that He has redeemed us, and purchased us to Himself by the Blood of His Son; that He is the Supreme Majesty, whom all creation is bound to serve; that, setting before us the reward of eternal glory, He has hired us as servants and laborers into His vineyard." God Alone is Lord through universal sovereignty, underived authority, and original source of laws, precepts, rights; and all other lords are but as ministers and instruments, compared to Him, the Lord and original Doer of all. Hence, He says Isa 42:8, "I am the Lord; that is My Name, and My glory will I not give to another." "Where is My fear?" which ought to be shown to Me. "If thou art a servant, render to the Lord the service of fear; if a son, show to thy Father the feeling of piety. But thou renderest not thanks, neither lovest nor fearest God. Thou art then either a contumacious servant or a proud son." "Fear includes Rev_erence, adoration, sacrifice, the whole worship of God." "Whoso feareth is not over-curious, but adores; is not inquisitive, but praises, and glorifies." "Fear is twofold; servile, whereby punishment, not fault, is dreaded; filial, by which fault is feared. In like way service is twofold. A servant with a service of fear, purely servile, does not deserve to be called a son of God, nor is in a state of salvation, not having love. Whence Christ, distinguishing such a servant from a son of God by adoption, saith Joh 8:35, "The servant abideth not in the house foRev_er, but the son abideth ever: and again Joh 15:15, The servant knoweth not what his Lord doeth." But a servant, whose service is of pure and filial love, is also a son, of whom the Saviour saith, Mat 25:21, Mat 25:23, "Well done, good and faithful servant, enter thou into the joy of thy Lord." But since a distinction is made here between the son and the servant, he seems to be speaking of servile fear, which, although it doth not good well and meritoriously, i. e., with a right intention and from love, yet withdraws from ill, and is the beginning of wisdom, because it disposeth to grace. Whence it is written (Ecclesiasticus 1:21), 'The fear of the Lord driveth away sins,' and again Scripture saith Pro 16:6, "By the fear of the Lord men depart from evil." "God requireth to be feared as a Lord, honored as a Father, loved as a Husband. Which is chiefest of these? Love. Without this, fear has torment, honor has no grace. Fear, when not enfreed by love, is servile. Honor, which cometh not from love, is not honor, but adulation. Honor and glory belong to God Alone; but neither of them will God accept, unless seasoned with the honey of love." "Saith the Lord unto you, O priests, who despise My Name," literally "despisers of My Name," habitually beyond others. The contempt of God came especially from those bound most to honor him. priests, as consecrated to God, belonged especially to God . "Malachi begins his prophecy and correction by the correction of the priests; because the reformation of the state and of the laity hangs upon the reformation of the clergy and the priest, for Hos 4:9, "as is the priest, such also is the people?" He turns, with a suddenness which must have been startling to them, to them as the center of the offending. "And ye say, Wherein have we despised Thy Name?" Before, it was ignorance of God's love: now it is ignorance of self and of sin. They affect to themselves innocence and are unconscious of any sin. They said to themselves doubtless (as many do now) "we cannot help it; we do the best we can, under the circumstances." Without some knowledge of God's love, there can be no sense of sin; without some sense of sin, no knowledge of His love. They take the defensive, they are simply surprised, like Cain, Gen 4:9, "Am I my brother's keeper?" or many of the lost in the day of judgment Mat 7:22-23, "Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy Name? And in Thy Name have cast out devils? And in Thy Name done many wonderful works?" and yet were all the while "workers of iniquity," to whom He will say, "I never knew you." And Mat 25:44, Mat 25:46 says: "Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee?" And yet they "shall go away into everlasting punishment." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:6: son: Exo 20:12; Lev 19:3; Deu 5:16; Pro 30:11, Pro 30:17; Mat 15:4, Mat 15:6, Mat 19:19; Mar 7:10; Mar 10:19; Luk 18:20; Eph 6:2 a servant: Ti1 6:1, Ti1 6:2; Tit 2:9, Tit 2:10; Pe1 2:17-19 if then: From this verse to Mal 2:9, the prophet reproves the priests and people for sacrificing the refuse of beasts; and denounces punishment against the former for not teaching the people their duty in this respect. Exo 4:22, Exo 4:23; Isa 1:2, Isa 64:8; Jer 31:9; Mat 6:9, Mat 6:14, Mat 6:15; Luk 6:36, Luk 6:46; Pe1 1:17 and if: Mat 7:21; Luk 6:46; Joh 13:13-17 O priests: Mal 2:8; Sa1 2:28-30; Jer 5:30, Jer 5:31, Jer 23:11; Eze 22:26; Hos 4:6, Hos 5:1 And ye: Mal 2:14-17, Mal 3:7, Mal 3:8, Mal 3:13, Mal 3:14; Jer 2:21, Jer 2:22; Hos 12:8; Luk 10:29 Carl Friedrich Keil and Franz Delitzsch 1:6 The condemnation of that contempt of the Lord which the priests displayed by offering bad or blemished animals in sacrifices, commences with the following verse. Mal 1:6. "A son honoureth the father, and a servant his master. And if I am a father, where is my honour? and if I am a master, where is my fear? saith Jehovah of hosts to you, ye priests who despise my name, and yet say, Wherein have we despised Thy name? Mal 1:7. Ye who offer polluted bread upon my altar, and yet say, Wherewith have we polluted thee? In that ye say, The table of Jehovah, it is despised. V.8. And if ye offer what is blind for sacrifice, it is no wickedness; and if ye offer what is lame and diseased, it is no wickedness. Offer it, now, to thy governor: will he be gracious to thee, or accept thy person? saith Jehovah of hosts. Mal 1:9. And now, supplicate the face of God, that He may have compassion upon us: of your hand has this occurred: will He look upon a person on your account? saith Jehovah of hosts." This reproof is simply directed against the priests, but it applies to the whole nation; for in the times after the captivity the priests formed the soul of the national life. In order to make an impression with his reproof, the prophet commences with a generally acknowledged truth, by which both priests and people could and ought to measure their attitude towards the Lord. The statement, that the son honours the father and the servant his master, is not to be taken as a moral demand. יכבּד is not jussive (Targ., Luth., etc.); for this would only weaken the prophet's argument. The imperfect expresses what generally occurs, individual exceptions which are sometimes met with being overlooked. Malachi does not even appeal to the law in Ex 20:12, which enjoins upon children reverence towards their parents, and in which reverence on the part of a servant towards his master is also implied, but simply lays it down as a truth which no one will call in question. To this he appends the further truth, which will also be admitted without contradiction, that Jehovah is the Father and Lord of Israel. Jehovah is called the Father of Israel in the song of Moses (Deut 32:6), inasmuch as He created and trained Israel to be His covenant nation; compare Is 63:16, where Jehovah is called the Father of Israel as being its Redeemer (also Jer 31:9 and Ps 100:3). As Father, God is also Lord ('ădōnı̄m: plur. majest.) of the nation, which He has made His possession. But if He is a Father, the honour which a son owes to his father is due to Him; and if a Lord, the fear which a servant owes to his lord is also due to Him. The suffixes attached to כּבודי and מוראי are used in an objective sense, as in Gen 9:2; Ex 20:17, etc. In order now to say to the priests in the most striking manner that they do the opposite of this, the prophet calls them in his address despisers of the name of Jehovah, and fortifies this against their reply by proving that they exhibit this contempt in their performance of the altar service. With regard to the construction of the clauses in the last members of Mal 1:6, and also in Mal 1:7, the participle מגּישׁים is parallel to בּוזי שׁמי, and the reply of the priests to the charge brought against them is attached to these two participial clauses by "and ye say;" and the antithesis is exhibited more clearly by the choice of the finite tense, than it would have been by the continuation of the participle. Mal 1:7 is not an answer to the question of the priests, "Wherein have we despised Thy name?" for the answer could not be given in the participle; but though the clause commencing with maggı̄shı̄m does explain the previous rebuke, viz., that they despise the name of Jehovah, and will not even admit that this is true, it is not in the form of an answer to the reply of the opponents, but by a simple reference to the conduct of the priests. The answer is appended by בּאמרכם in Mal 1:7 to the reply made to this charge also; and this answer is explained in Mal 1:8 by an allusion to the nature of the sacrificial animals, without being followed by a fresh reply on the part of the priests, because this fact cannot be denied. The contempt on the part of the priests of the name of Jehovah, i.e., of the glory in which God manifested Himself in Israel, was seen in the fact that they offered polluted bread upon the altar of Jehovah. Lechem, bread or food, does not refer to the shew-bread, for that was not offered upon the altar, but is the sacrificial flesh, which is called in Lev 21:6, Lev 21:8, Lev 21:17, the food (lechem) of God (on the application of this epithet to the sacrifices, see the remarks in our comm. on Lev 3:11, Lev 3:16). The prophet calls this food מגאל, polluted, blemished, not so much with reference to the fact, that the priests offered the sacrifices in a hypocritical or impure state of mind (Ewald), as because, according to Mal 1:8, the sacrificial animals were affected with blemishes (mūm), or had something corrupt (moshchâth) about them (Lev 22:20-25). The reply, "Wherewith have we defiled Thee?" is to be explained from the idea that either touching or eating anything unclean would defile a person. In this sense they regard the offering of defiled food to God as defiling God Himself. The prophet answers: In that ye represent the table of Jehovah as something contemptible. The table of Jehovah is the altar, upon which the sacrifices (i.e., the food of God) were laid. נבזה has the force of an adjective here: contemptible. They represent the altar as contemptible not so much in words or speeches, as in their practice, viz., by offering up bad, despicable sacrificial animals, which had blemishes, being either blind, lame, or diseased, and which were unfit for sacrifices on account of these blemishes, according to the law in Lev 22:20. Thus they violated both reverence for the altar and also reverence for Jehovah. The words אין רע are not to be taken as a question, but are used by the prophet in the sense of the priests, and thus assume the form of bitter irony. רע, bad, evil, as a calumniation of Jehovah. In order to disclose to them their wrong in the most striking manner, the prophet asks them whether the governor (פּחה: see at Hag 1:1) would accept such presents; and then in Mal 1:9 draws this conclusion, that God also would not hear the prayers of the priests for the people. He clothes this conclusion in the form of a challenge to supplicate the face of Jehovah (חלּה פני: see at Zech 7:2), that God would have compassion upon the nation; but at the same time he intimates by the question, whether God would take any notice of this, that under the existing circumstances such intercession would be fruitless. פּני אל is selected in the place of פּני יהוה, to lay the greater emphasis upon the antithesis between God and man (the governor). If the governor would not accept worthless gifts graciously, how could they expect a gracious answer to their prayers from God when they offered such gifts to Him? The suffix in יחנּנוּ refers to the people, in which the prophet includes himself. The clause "from your hand has זאת (this: viz., the offering of such reprehensible sacrifices) proceeded" (cf. Is 50:11), is inserted between the summons to pray to God and the intimation of the certain failure of such intercession, to give still further prominence to the unlawfulness of such an act. The question הישּׂא וגו is appended to the principal clause חלּוּ־נא , and מכּם פּנים does not stand for פּניכם: will He lift up your face, i.e., show you favour? but מכּם is causal, "on your account" (Koehler): "will He regard a person, that is to say, will He show favour to any one, on your account, viz., because ye pray to Him for compassion, when these are the actions ye perform?" The view of Jerome, Grotius, and Hitzig, that the challenge to seek the face of God is an earnest call to repentance or to penitential prayer, is at variance with the context. What follows, for example, is opposed to this, where the prophet says it would be better if the temple were closed, since God does not need sacrifices. Geneva 1599 1:6 A son honoureth [his] father, and a servant his master: if then I [be] a father, where [is] mine honour? and if I [be] a master, where [is] my fear? saith the LORD of hosts unto you, (d) O priests, that despise my name. And ye say, (e) Wherein have we despised thy name? (d) Besides the rest of the people he mainly condemns the priests, because they should have reproved others for their hypocrisy, and for not yielding to God, and should not have hardened them by their example to do greater evils. (e) He notes their great hypocrisy, who would not see their faults, but most impudently covered them, and so were blind guides. John Gill 1:6 A son honoureth his father, and a servant his master,.... Or, "will honour", or "should honour"; it is their duty to do so, both according to the laws of God and man; and so the Targum, "lo concerning a son it is said (or commanded) that be should honour his father; and of a servant, that he should fear (or show reverence) before his master;'' see Ex 20:12, if then I be a Father; as he was the Father of his divine and eternal Son; the Father of spirits, angels, and the souls of men; the Father of all men by creation; and the Father of all mercies to them in providence, as he was to Israel; and, besides, was their Father by national adoption, as he was not to other people; and to many of them stood in this relation by special adopting grace: where is mine honour? there is an honour due to God on account of this relation; which should be shown by loving him, trusting in him, calling upon him, imitating and obeying him, and by making use of what he has given for his glory; he is to be honoured in heart and life, by words and actions, and with our substance. This question suggests, that he had not the honour given him, which belonged unto him: and if I be a master; the word is in the plural number, and may be understood of Jehovah, Father, Son, and Spirit; though the first Person seems rather designed, who stands in this relation to Christ, as Mediator; to the angels, his ministering spirits; to the ministers of the Gospel, and to all the saints; and indeed to all men, and particularly to the Israelites; as appeared by the special laws and commands he enjoined them, and by his special government, protection, and care of them: where is my fear? fear and reverence are due to the Lord from his people, considered in such a relation to them; not a slavish fear of wrath and punishment; but a godly filial fear, which is influenced by the goodness of God, and appears in a carefulness not to offend him, and by the performance of all religious worship, both private and public; and in this not only natural men, but professors of religion, and even God's own people, are wanting; yea, those that should set examples to others, as men in public office, and of a public character, as follows: saith the Lord of hosts unto you, O priests, that despise my name; for what is before said is not only said to the people in general; but to the priests in particular, who ought to have honoured and feared the Lord; and yet they despised his name, or made it contemptible; by not paying that regard to his authority, as a Father and master, they ought; by neglecting his worship, and not taking that care of offerings and sacrifices as became them: and ye say, Wherein have we despised thy name? as if they were entirely innocent and guiltless. John Wesley 1:6 O priests - Had undutifulness been found among the ignorant people, it might have been a little excusable. But you, O priests, whose business is to know me, have like Eli's sons despised me yourselves, and made others do so too. Robert Jamieson, A. R. Fausset and David Brown 1:6 Turning from the people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him? If the priests, as they profess, regard Him as their Father (Is 63:16) and Master, let them show the reality of their profession by love and reverential fear (Ex 20:12; Lk 6:46). He addresses the priests because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name." Wherein have we despised, &c.--The same captious spirit of self-satisfied insensibility as prompted their question (Mal 1:2), "Wherein hast Thou loved us?" They are blind alike to God's love and their own guilt.
1:71:7: Զի մատուցանէք ՚ի սեղան իմ հա՛ց պղծութեան. եւ ասացէք. Ի՞ւ պղծեցաք զնոսա. յասելն ձեր թէ սեղա՛ն Տեառն արհամարհեալ է, եւ զոր ինչ դնի ՚ի վերայ նորա[10901]։ [10901] Ոմանք. Եւ ասէք. Ի՞ւ պղ՛՛... յասելն ձերում թէ... եւ զոր ինչ դնին ՚ի վերայ։ Բազումք յաւելուն. Դնի ՚ի վերայ արհամարհէք։ 7 դուք իմ սեղանին պիղծ հաց էք մատուցում եւ ասում. “Ինչո՞վ պղծեցինք այն”: Ձեր այն խօսքով, թէ՝ “Տիրոջ սեղանը արհամարհուած է”, եւ ինչ որ դրւում է նրա վրայ, արհամարհում էք: 7 Իմ սեղանիս վրայ պիղծ հաց կը մատուցանէք Ու կ’ըսէք. ‘Քեզ ինչո՞վ պղծեցինք’։Տէրոջը սեղանը անարգ է ըսելով։ Զի մատուցանէք ի սեղան իմ հաց պղծութեան, եւ ասացէք. Ի՞ւ պղծեցաք ^[10]զնոսա. յասելն ձեր թէ` Սեղան Տեառն արհամարհեալ է, ^[11]եւ զոր ինչ դնին ի վերայ` արհամարհէք: 1:7: Զի մատուցանէք ՚ի սեղան իմ հա՛ց պղծութեան. եւ ասացէք. Ի՞ւ պղծեցաք զնոսա. յասելն ձեր թէ սեղա՛ն Տեառն արհամարհեալ է, եւ զոր ինչ դնի ՚ի վերայ նորա[10901]։ [10901] Ոմանք. Եւ ասէք. Ի՞ւ պղ՛՛... յասելն ձերում թէ... եւ զոր ինչ դնին ՚ի վերայ։ Բազումք յաւելուն. Դնի ՚ի վերայ արհամարհէք։ 7 դուք իմ սեղանին պիղծ հաց էք մատուցում եւ ասում. “Ինչո՞վ պղծեցինք այն”: Ձեր այն խօսքով, թէ՝ “Տիրոջ սեղանը արհամարհուած է”, եւ ինչ որ դրւում է նրա վրայ, արհամարհում էք: 7 Իմ սեղանիս վրայ պիղծ հաց կը մատուցանէք Ու կ’ըսէք. ‘Քեզ ինչո՞վ պղծեցինք’։Տէրոջը սեղանը անարգ է ըսելով։ zohrab-1805▾ eastern-1994▾ western am▾	1:71:7 Вы приносите на жертвенник Мой нечистый хлеб, а говорите: > Тем, что говорите: >. 1:7 προσάγοντες προσαγω lead toward; head toward πρὸς προς to; toward τὸ ο the θυσιαστήριόν θυσιαστηριον altar μου μου of me; mine ἄρτους αρτος bread; loaves ἠλισγημένους αλισγεω and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? ἠλισγήσαμεν αλισγεω he; him ἐν εν in τῷ ο the λέγειν λεγω tell; declare ὑμᾶς υμας you τράπεζα τραπεζα table; bank κυρίου κυριος lord; master ἐξουδενωμένη εξουδενοω set at naught ἐστὶν ειμι be καὶ και and; even τὰ ο the ἐπιτιθέμενα επιτιθημι put on; put another βρώματα βρωμα food ἐξουδενωμένα εξουδενοω set at naught 1:7 מַגִּישִׁ֤ים maggîšˈîm נגשׁ approach עַֽל־ ʕˈal- עַל upon מִזְבְּחִי֙ mizbᵊḥˌî מִזְבֵּחַ altar לֶ֣חֶם lˈeḥem לֶחֶם bread מְגֹאָ֔ל mᵊḡōʔˈāl גאל pollute וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say בַּ ba בְּ in מֶּ֣ה mmˈeh מָה what גֵֽאַלְנ֑וּךָ ḡˈēʔalnˈûḵā גאל pollute בֶּ be בְּ in אֱמָרְכֶ֕ם ʔᵉmārᵊḵˈem אמר say שֻׁלְחַ֥ן šulḥˌan שֻׁלְחָן table יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נִבְזֶ֥ה nivzˌeh בזה despise הֽוּא׃ hˈû הוּא he 1:7. offertis super altare meum panem pollutum et dicitis in quo polluimus te in eo quod dicitis mensa Domini despecta estTo you, O priests, that despise my name, and have said: Wherein have we despised thy name? You offer polluted bread upon my altar, and you say: Wherein have we polluted thee? In that you say: The table of the Lord is contemptible. 7. Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible. Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD [is] contemptible: 1:7 Вы приносите на жертвенник Мой нечистый хлеб, а говорите: <<чем мы бесславим Тебя?>> Тем, что говорите: <<трапеза Господня не стоит уважения>>. 1:7 προσάγοντες προσαγω lead toward; head toward πρὸς προς to; toward τὸ ο the θυσιαστήριόν θυσιαστηριον altar μου μου of me; mine ἄρτους αρτος bread; loaves ἠλισγημένους αλισγεω and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? ἠλισγήσαμεν αλισγεω he; him ἐν εν in τῷ ο the λέγειν λεγω tell; declare ὑμᾶς υμας you τράπεζα τραπεζα table; bank κυρίου κυριος lord; master ἐξουδενωμένη εξουδενοω set at naught ἐστὶν ειμι be καὶ και and; even τὰ ο the ἐπιτιθέμενα επιτιθημι put on; put another βρώματα βρωμα food ἐξουδενωμένα εξουδενοω set at naught 1:7 מַגִּישִׁ֤ים maggîšˈîm נגשׁ approach עַֽל־ ʕˈal- עַל upon מִזְבְּחִי֙ mizbᵊḥˌî מִזְבֵּחַ altar לֶ֣חֶם lˈeḥem לֶחֶם bread מְגֹאָ֔ל mᵊḡōʔˈāl גאל pollute וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say בַּ ba בְּ in מֶּ֣ה mmˈeh מָה what גֵֽאַלְנ֑וּךָ ḡˈēʔalnˈûḵā גאל pollute בֶּ be בְּ in אֱמָרְכֶ֕ם ʔᵉmārᵊḵˈem אמר say שֻׁלְחַ֥ן šulḥˌan שֻׁלְחָן table יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נִבְזֶ֥ה nivzˌeh בזה despise הֽוּא׃ hˈû הוּא he 1:7. offertis super altare meum panem pollutum et dicitis in quo polluimus te in eo quod dicitis mensa Domini despecta est To you, O priests, that despise my name, and have said: Wherein have we despised thy name? You offer polluted bread upon my altar, and you say: Wherein have we polluted thee? In that you say: The table of the Lord is contemptible. 7. Ye offer polluted bread upon mine altar. And ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7: Пророк на вопрос священников отвечает указанием на то, что они позволяют себе приносить на жертвенник, т. е. для сожжения на алтаре, всякое, даже и квасное приношение (Кирилл Алекс.), или же сожигают на алтаре всякие с пороками жертвы (слово «хлеб» иногда обозначает всякую жертву, ср. Лев XXI:6; Чис XXVIII:2). Да, священники иногда говорят даже прямо, что жертвенник Иеговы не стоит особого уважения. Эти слова пророка лучше понимать в переносном смысле, потому что едва ли священники могли так говорить о жертвеннике, от которого сами же кормились. Пророк, очевидно, хочет сказать: «так небрежно относясь к приему приносимых в жертву народом животных, вы, священники, тем самым как бы открыто и народ приглашаете к небрежному отношению в деле жертвоприношения». Adam Clarke: Commentary on the Bible - 1831 1:7: Ye offer polluted bread - The priests, probably to ingratiate themselves with the people, took the refuse beasts, etc., and offered them to God; and thus the sacrificial ordinances were rendered contemptible. Albert Barnes: Notes on the Bible - 1834 1:7: Offering polluted bread upon Mine altar - This, continuing on the words, "despisers of My Name," , is the answer to their question, "Wherein have we despised Thy Name?" "Bread" might stand, in itself, either for the showbread, or for the מנחה minchā h, meal-offering, which was the necessary accompaniment of sacrifices and sometimes the whole. But here the "polluted bread" cannot be the showbread, since this was not put upon the altar, but upon its own table; and although the altar is, as here, also called "a table" , in regard to the sacrifice hereon consumed, "the table" of the showbread is nowhere called "altar." The prophet then means by "bread," either the meal-offering, as representing the sacrifice, or the offerings by fire altogether, as in Ezekiel Eze 44:7, "When ye offer My bread, the fat and the blood;" and in Leviticus "the offerings of the Lord, made by fire, the bread of their God, do they offer;" and of the "peace-offering Lev 3:11, the priest shall burn it upon the altar; the bread of the offering made by fire unto the Lord:" and specifically, of animals with blemish, as these, it is forbidden Lev 22:25, "Neither from a stranger's hand shall ye offer the bread of your God of any of these, because their corruption is in them, blemishes in them: they shall not be accepted for you." It was, as it were, a feast of God with man, and what was withdrawn from the use of man by fire, was, as it were, consumed by God, to whom it was offered. It was "polluted," in that it was contrary to the law of God which forbade to sacrifice any animal, "lame or blind" or with "any ill blemish," as being inconsistent with the typical perfection of the sacrifice. Even the Gentiles were careful about the perfection of their sacrifices. "Blind is the sacrifice of the soul, which is not illumined by the light of Christ. Lame is his sacrifice of prayer, who comes with a double mind to entreat the Lord." "He offereth one weak, whose heart is not established in the grace of God, nor by the anchor of hope fixed in Christ. These words are also uttered against those who, being rich, offer to the Creator the cheaper and least things, and give small alms." "And ye say, Wherewith have we polluted Thee?" It is a bold expression. Yet a word, to which we are but too ill-accustomed, which expresses what most have done, "dishonor God," comes to the same. Though less bold in expression, they are yet like in meaning Eze 13:19. "Will ye pollute Me anymore among My people?" or Eze 20:9, Eze 20:14, Eze 20:22, "that My Name should not be polluted before the pagan Eze 43:7. My holy Name shall Israel no more defile Eze 39:7, "I will not let them pollute My Name anymore." "Much more in the new law, in which the Sacrifice is Christ Himself our God, whence the Apostle says expressly Co1 11:27, "Whoso eateth this bread and drinketh this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord." "For when the sacraments are violated, Himself, whose sacraments they are, is violated." God speaks of our acts with an unveiled plainness, which we should not dare to use. "As we are said to sanctify God, when we minister to Him in holiness and righteousness, and so, as far as in us lies, show that He is holy; so we are said to pollute Him, when we conduct ourselves irRev_erently and viciously before Him, especially in His worship, and thereby, as far as in us lies, show that He is not holy and is to be dishonored." "In that ye say, the table of the Lord is contemptible," literally "contemptible is it," , and so any contemptible thing might be offered on it. They said this probably, not in words, but in deeds. Or, if in words, in plausible words. "God doth not require the ornamenting of the altar, but the devotion of the offerers." "What good is it, if we offer the best? Be what we offer, what it may, it is all to be consumed by fire." "The pretext at once of avarice and gluttony!" And so they kept the best for themselves. They were poor, on their return from the captivity. Anyhow, the sacrifices were offered. What could it matter to God? And so they dispensed with God's law. "So at this day we see some priests and prelates, splendid in their tables and feasts, sordid in the altar and temple; on the table are costly napkins and wine; on the altar torn linen and wine-mace rather than wine." "We pollute the bread, that is, the Body of Christ, when we approach the altar unworthily, and, being defiled, drink that pure Blood, and say, 'The table of the Lord is contemptible;' not that anyone dareth to say this, but the deeds of sinners pour contempt on the table of God." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:7: Ye offer: etc. or, Bring unto my, etc polluted: Lev 2:11, Lev 21:6; Deu 15:21 The table: Mal 1:12; Sa1 2:15-17; Eze 41:22; Co1 10:21, Co1 11:21, Co1 11:22, Co1 11:27-32 Geneva 1599 1:7 Ye offer (f) polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD [is] (g) contemptible. (f) You receive all types of offerings for your own greediness, and do not examine whether they are according to my Law or not. (g) Not that they said this, but by their doings they declared it. John Gill 1:7 Ye offer polluted bread upon mine altar,.... Which some understand of the shewbread, mention being afterwards made of a "table", as Jerom; who observes that it was made of wheat, which the priests themselves sowed, reaped, ground, and baked, and so could take what they would out of it: as for their sowing it, it does not seem likely that they should be employed in such service, whatever may be said for their reaping; since the sheaf of the first fruits was reaped by persons deputed from the sanhedrim (w); though of the reaping of that for the shewbread, I find no mention made; but as for grinding, sifting, kneading, and making it into loaves, and baking it, and taking it out of the oven, and putting it upon the table of shewbread, all this was the work of the priests (x); and those of the house of Garmu (y) were appointed over that work: now, this bread might be said to be polluted, when they set upon the table such as was not made of fine wheat flour, and had not pure frankincense put upon or by each row, as the law required, Lev 24:5 nor is it any material objection to this sense, that it is an altar, and not a table, on which this bread was offered; since, as the altar is called a table, Ezek 41:22, as this is in a following clause, the table may be called an altar; though it may be observed, that the shewbread is never said to be offered, but to be set, or put upon the table: indeed the burning of the frankincense set by it is called an offering made by fire unto the Lord, Lev 24:7 wherefore others interpret this of the daily meat offering, which went along with the daily sacrifice of the lambs, and part of which was burnt on the altar, Ex 29:40 or rather this designs sacrifice in general, sometimes called "bread", Lev 3:11 and so the Targum here, "ye offer upon my altar an abominable offering;'' such as had blemishes in them, were blind or lame, as after mentioned; and had not the requisites of a sacrifice in them; or were offered not in a right manner, or by bad men, and with a wicked mind: and ye say, Wherein have we polluted thee? thy bread offering or altar; as if their offerings were pure, and they themselves, and their consciences pure from sin. The answer is, In that ye say, The table of the Lord is contemptible; either the shewbread table, which yet was covered with gold, and all the vessels of it made of gold; or the altar, as in Ezek 41:22 their actions spoke so loud, and declared that the table or altar of the Lord was a contemptible thing, since they cared not what was offered upon it: or the reason why it was had in contempt, as some think, was because there was not that holiness in the second temple as in the first: or, as Abarbinel and Kimchi say, because of the fat and the blood which were offered on the altar, which they esteemed contemptible things; not observing the end for which the Lord commanded them to be offered. (w) Misn. Menachot, c. 10. sect. 3. (x) Maimon. Hilchot Tamidin, c. 5. sect. 6. (y) Misn. Shekalim, c. 5. sect. 1. John Wesley 1:7 Bread - Either the meal - offerings, or rather in a more large sense, all sacrifices and oblations. Ye say - Perhaps in words; at least your deeds speak your thoughts. The table - This comprehends all that was offered to God. Robert Jamieson, A. R. Fausset and David Brown 1:7 ye offer, &c.--God's answer to their challenge (Mal 1:6), "Wherein have we despised?" polluted bread--namely, blemished sacrifices (Mal 1:8, Mal 1:13-14; Deut 15:21). So "the bread of thy God" is used for "sacrifices to God" (Lev 21:8). polluted thee--that is, offered to thee "polluted bread." table of the Lord--that is, the altar (Ezek 41:22) (not the table of showbread). Just as the sacrificial flesh is called "bread." contemptible-- (Mal 1:12-13). Ye sanction the niggardly and blemished offerings of the people on the altar, to gain favor with them. Darius, and probably his successors, had liberally supplied them with victims for sacrifice, yet they presented none but the worst. A cheap religion, costing little, is rejected by God, and so is worth nothing. It costs more than it is worth, for it is worth nothing, and so proves really dear. God despises not the widow's mite, but he does despise the miser's mite [MOORE].
1:81:8: Զի թէ մատուցանիցէք զկոյրն ՚ի պատարագ՝ չիցէ՞ չար. եւ եթէ մատուցանիցէք զկաղն կամ զհիւանդոտն՝ չիցէ՞ չար. աղէ՝ մատո՛ զնա իշխանին քում, թէ ընդունիցի՞ զքեզ, կամ թէ առնուցո՞ւ քեզ ակն, ասէ Տէր ամենակալ[10902]։ [10902] Ոմանք. Զի եթէ մատուցանէք զկոյրն։ 8 Իսկ եթէ մի կոյր անասուն էք զոհ մատուցում, ապա չար գործ չէ՞ դա. եւ եթէ կաղ կամ հիւանդ անասուն էք զոհ մատուցում, ապա զուր գործ չէ՞ դա. լաւ, այն քո իշխանին մատուցիր, տես, թէ կ’ընդունի՞ քեզ, կամ քեզ նկատի կ’առնի՞, - ասում է ամենակալ Տէրը: 8 Երբ կոյրը զոհի համար կը մատուցանէք, գէշ չէ՞.Երբ կաղը կամ հիւանդը կը մատուցանէք, գէշ չէ՞.Աղէ՜, եթէ զանիկա քու իշխանիդ ընծայես, Միթէ քեզի պիտի հաճի՞,Կամ քեզ սիրով* պիտի ընդունի՞», կ’ըսէ զօրքերու Տէրը։ Զի թէ մատուցանիցէք զկոյրն ի պատարագ` չ իցէ՞ չար, եւ եթէ մատուցանիցէք զկաղն կամ զհիւանդոտն` չ իցէ՞ չար. աղէ, մատո զնա իշխանին քում, թէ ընդունիցի՞ զքեզ, կամ թէ առնուցո՞ւ քեզ ակն, ասէ Տէր ամենակալ: 1:8: Զի թէ մատուցանիցէք զկոյրն ՚ի պատարագ՝ չիցէ՞ չար. եւ եթէ մատուցանիցէք զկաղն կամ զհիւանդոտն՝ չիցէ՞ չար. աղէ՝ մատո՛ զնա իշխանին քում, թէ ընդունիցի՞ զքեզ, կամ թէ առնուցո՞ւ քեզ ակն, ասէ Տէր ամենակալ[10902]։ [10902] Ոմանք. Զի եթէ մատուցանէք զկոյրն։ 8 Իսկ եթէ մի կոյր անասուն էք զոհ մատուցում, ապա չար գործ չէ՞ դա. եւ եթէ կաղ կամ հիւանդ անասուն էք զոհ մատուցում, ապա զուր գործ չէ՞ դա. լաւ, այն քո իշխանին մատուցիր, տես, թէ կ’ընդունի՞ քեզ, կամ քեզ նկատի կ’առնի՞, - ասում է ամենակալ Տէրը: 8 Երբ կոյրը զոհի համար կը մատուցանէք, գէշ չէ՞.Երբ կաղը կամ հիւանդը կը մատուցանէք, գէշ չէ՞.Աղէ՜, եթէ զանիկա քու իշխանիդ ընծայես, Միթէ քեզի պիտի հաճի՞,Կամ քեզ սիրով* պիտի ընդունի՞», կ’ըսէ զօրքերու Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	1:81:8 И когда приносите в жертву слепое, не худо ли это? или когда приносите хромое и больное, не худо ли это? Поднеси это твоему князю; будет ли он доволен тобою и благосклонно ли примет тебя? говорит Господь Саваоф. 1:8 διότι διοτι because; that ἐὰν εαν and if; unless προσαγάγητε προσαγω lead toward; head toward τυφλὸν τυφλος blind εἰς εις into; for θυσίαν θυσια immolation; sacrifice οὐ ου not κακόν κακος bad; ugly καὶ και and; even ἐὰν εαν and if; unless προσαγάγητε προσαγω lead toward; head toward χωλὸν χωλος lame ἢ η or; than ἄρρωστον αρρωστος sick οὐ ου not κακόν κακος bad; ugly προσάγαγε προσαγω lead toward; head toward δὴ δη in fact αὐτὸ αυτος he; him τῷ ο the ἡγουμένῳ ηγεομαι lead; consider σου σου of you; your εἰ ει if; whether προσδέξεται προσδεχομαι welcome; wait for αὐτό αυτος he; him εἰ ει if; whether λήμψεται λαμβανω take; get πρόσωπόν προσωπον face; ahead of σου σου of you; your λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 1:8 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that תַגִּשׁ֨וּן ṯaggišˌûn נגשׁ approach עִוֵּ֤ר ʕiwwˈēr עִוֵּר blind לִ li לְ to זְבֹּ֨חַ֙ zᵊbbˈōₐḥ זבח slaughter אֵ֣ין ʔˈên אַיִן [NEG] רָ֔ע rˈāʕ רַע evil וְ wᵊ וְ and כִ֥י ḵˌî כִּי that תַגִּ֛ישׁוּ ṯaggˈîšû נגשׁ approach פִּסֵּ֥חַ pissˌēₐḥ פִּסֵּחַ lame וְ wᵊ וְ and חֹלֶ֖ה ḥōlˌeh חלה become weak אֵ֣ין ʔˈên אַיִן [NEG] רָ֑ע rˈāʕ רַע evil הַקְרִיבֵ֨הוּ haqrîvˌēhû קרב approach נָ֜א nˈā נָא yeah לְ lᵊ לְ to פֶחָתֶ֗ךָ feḥāṯˈeḵā פֶּחָה governor הֲ hᵃ הֲ [interrogative] יִרְצְךָ֙ yirṣᵊḵˌā רצה like אֹ֚ו ˈʔô אֹו or הֲ hᵃ הֲ [interrogative] יִשָּׂ֣א yiśśˈā נשׂא lift פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 1:8. si offeratis caecum ad immolandum nonne malum est et si offeratis claudum et languidum nonne malum est offer illud duci tuo si placuerit ei aut si susceperit faciem tuam dicit Dominus exercituumIf you offer the blind for sacrifice, is it not evil? and if you offer the lame and the sick, is it not evil? offer it to thy prince, if he will be pleased with it, or if he will regard thy face, saith the Lord of hosts. 8. And when ye offer the blind for sacrifice, it is no evil! and when ye offer the lame and sick, it is no evil! Present it now unto thy governor; will he be pleased with thee? or will he accept thy person? saith the LORD of hosts. And if ye offer the blind for sacrifice, [is it] not evil? and if ye offer the lame and sick, [is it] not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts: 1:8 И когда приносите в жертву слепое, не худо ли это? или когда приносите хромое и больное, не худо ли это? Поднеси это твоему князю; будет ли он доволен тобою и благосклонно ли примет тебя? говорит Господь Саваоф. 1:8 διότι διοτι because; that ἐὰν εαν and if; unless προσαγάγητε προσαγω lead toward; head toward τυφλὸν τυφλος blind εἰς εις into; for θυσίαν θυσια immolation; sacrifice οὐ ου not κακόν κακος bad; ugly καὶ και and; even ἐὰν εαν and if; unless προσαγάγητε προσαγω lead toward; head toward χωλὸν χωλος lame ἢ η or; than ἄρρωστον αρρωστος sick οὐ ου not κακόν κακος bad; ugly προσάγαγε προσαγω lead toward; head toward δὴ δη in fact αὐτὸ αυτος he; him τῷ ο the ἡγουμένῳ ηγεομαι lead; consider σου σου of you; your εἰ ει if; whether προσδέξεται προσδεχομαι welcome; wait for αὐτό αυτος he; him εἰ ει if; whether λήμψεται λαμβανω take; get πρόσωπόν προσωπον face; ahead of σου σου of you; your λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 1:8 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that תַגִּשׁ֨וּן ṯaggišˌûn נגשׁ approach עִוֵּ֤ר ʕiwwˈēr עִוֵּר blind לִ li לְ to זְבֹּ֨חַ֙ zᵊbbˈōₐḥ זבח slaughter אֵ֣ין ʔˈên אַיִן [NEG] רָ֔ע rˈāʕ רַע evil וְ wᵊ וְ and כִ֥י ḵˌî כִּי that תַגִּ֛ישׁוּ ṯaggˈîšû נגשׁ approach פִּסֵּ֥חַ pissˌēₐḥ פִּסֵּחַ lame וְ wᵊ וְ and חֹלֶ֖ה ḥōlˌeh חלה become weak אֵ֣ין ʔˈên אַיִן [NEG] רָ֑ע rˈāʕ רַע evil הַקְרִיבֵ֨הוּ haqrîvˌēhû קרב approach נָ֜א nˈā נָא yeah לְ lᵊ לְ to פֶחָתֶ֗ךָ feḥāṯˈeḵā פֶּחָה governor הֲ hᵃ הֲ [interrogative] יִרְצְךָ֙ yirṣᵊḵˌā רצה like אֹ֚ו ˈʔô אֹו or הֲ hᵃ הֲ [interrogative] יִשָּׂ֣א yiśśˈā נשׂא lift פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 1:8. si offeratis caecum ad immolandum nonne malum est et si offeratis claudum et languidum nonne malum est offer illud duci tuo si placuerit ei aut si susceperit faciem tuam dicit Dominus exercituum If you offer the blind for sacrifice, is it not evil? and if you offer the lame and the sick, is it not evil? offer it to thy prince, if he will be pleased with it, or if he will regard thy face, saith the Lord of hosts. 8. And when ye offer the blind for sacrifice, it is no evil! and when ye offer the lame and sick, it is no evil! Present it now unto thy governor; will he be pleased with thee? or will he accept thy person? saith the LORD of hosts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8: Пророк объясняет здесь, что он разумеет под «нечистым хлебом»: это слепые, хромые и больные животные, с которыми нельзя явиться даже к начальнику области — по всей вероятности к какому-нибудь персу, — когда приходится обращаться к нему с какою-либо просьбой. На востоке издревле установился обычай приносить начальникам и судьям подарки, и евреи не могли не подчиняться этому обычаю, хотя их собственным судьям закон запрещал брать дары (Исх XXIII:8). — Откуда появилось у послепленных иудеев обыкновение приносить такие недозволенные законом жертвы? Очень может быть, первоначально приносители, действительно, не имели лучших животных, и священники решались принимать и таких, чтобы не обидеть приносителя, все же хотевшего выразить чем-нибудь свою преданность Иегове. Но потом, постепенно, это вошло уже в привычку, и негодных животных священники стали принимать и тогда, когда знали, что у приносителя есть и хороший скот. У них укрепилась мысль: «Иегова не обратит на это внимания, потому что и ранее за это не карал!» Adam Clarke: Commentary on the Bible - 1831 1:8: Offer it now unto thy governor - פחת pechath, a word signifying a lieutenant, or viceroy, among the Chaldeans, Syrians, and Persians; for neither at this time, nor ever after, was there a king in Israel. Albert Barnes: Notes on the Bible - 1834 1:8: And if ye offer the blind for sacrifice, is it not evil? - Others, "it is not evil," as we should say, "there is no harm in it." Both imply, alike, an utter unconsciousness on the part of the offerer, that it was evil: the one, in irony, that this was always their answer, "there is nothing amiss;" the other is an indignant question, "is there indeed nought amiss?" And this seems the most natural. The sacrifice of the "blind" and "lame" was expressly forbidden in the law Deu 15:21, and the sick in manifold varieties of animal disease. "Whatever hath a blemish ye shall not offer Lev 22:22, blind or with limb broken, or wounded or mangy or scabby or scurfy." Perfectness was an essential principle of sacrifice; whether, as in the daily sacrifice, or the sin or trespass-offerings, typical of the all-perfect Sacrifice, or in the whole-burnt-offering, of the entire self-oblation. But these knew better than God, what was fit for Him and them. His law was to be modified by circumstances. He would not be so particular (as people now say so often.) Is it then fit to offer to God what under the very same circumstances man would not offer to man? Against these idle, ungrateful, covetous thoughts God saith, "Offer it now unto thy governor." He appeals to our own instinctive thought of propriety to our fellow creature, which may so often be a test to us. No one would think of acting to a fellow-creature, as they do to Almighty God. Who would make diligent preparation to receive any great one of the earth, and turn his back upon him, when come? Yet what else is the behavior of most Christians after holy communion? If thou wouldest not do this to a mortal man, who is but dust and ashes, how much less to God Almighty, the King of kings and Lord of lords! "The words are a reproof to those most negligent persons, who go through their prayers to God without fear, attention, Rev_erence or feeling; but if they have to speak to some great man, prelate or prince, approach him with great Rev_erence, speak carefully and distinctly and are in awe of him. Do not thou prefer the creature to the Creator, man to God, the servant to the Lord, and that Lord, so exalted and so Infinite." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:8: if ye offer the blind: Mal 1:14; Lev 22:19-25; Deu 15:21 for sacrifice: Heb. to sacrifice or accept: Mal 1:10, Mal 1:13; Job 42:8; Psa 20:3; Jer 14:10; Hos 8:13 Geneva 1599 1:8 And if ye offer the blind for sacrifice, [is it] (h) not evil? and if ye offer the lame and sick, [is it] not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts. (h) You make it no fault: and by this he condemns them that think it sufficient to serve God partly as he has commanded, and partly after man's fantasy, and so do not come to the pureness of religion, which he requires. And therefore in reproach he shows them that a mortal man would not be content to be served in such a way. John Gill 1:8 And if ye offer the blind for sacrifice, is it not evil?.... Certainly it is, according to the law in Lev 22:22 or, as Kimchi interprets it, when they bring to you a lamb that is blind for sacrifice to offer it up, ye say, this is not evil; but it is good to offer it up, because the table is contemptible. The sense is, that, however evil this may be in itself, according to them it was good enough to be offered up upon the altar; which proves that they despised the name of the Lord, offered polluted bread or sacrifice on his altar, and had his table in contempt: and if ye offer the lame and sick, is it not evil? verily it is, by the law of God, which forbids the offering of such things, Lev 22:21 this was always observed, in all sacrifices under the law, that they were perfect, and without any blemish, whether of the flock, or of the herd; and this was strictly observed, even by the Heathens themselves: so Achilles, in Homer (a), speaks of the perfect lambs and goats they offered in sacrifice; and particularly they were not to be lame, or to halt; such were reckoned choice and excellent sacrifices, which were larger and better fed than others; and which were not lame, nor diseased, nor sickly; for things future could not be known, they say, but from a sound victim (b); for they pretended to have knowledge of them, by the entrails of the sacrifices. So Pliny (c) observes, that this is to be remarked, that calves brought to the altar on men's shoulders are not to be sacrificed; nor are the gods appeased by one that halts; in short, it is said (d), whatever is not perfect and sound is not to be offered to them; and, besides these here mentioned in the text, there were many others, which the Jews especially observed, which rendered creatures unfit for sacrifice. Maimonides (e) reckons up no less than fifty blemishes, by reason of which the priests under the law might not offer a creature for sacrifice: no doubt but the laws of Moses concerning this matter had a respect to the pure, perfect, and spotless sacrifice of Christ, which the legal ones were typical of; and teach us this lesson, that, without a complete sacrifice, no atonement or satisfaction for sin could be made: or, it is not evil in your eyes, as Aben Ezra glosses it; which is the same as before: offer it now unto thy governor; to Zerubbabel, who was governor of Judea at this time, Hag 1:1 for they had no king. The meaning is, offer a lamb or any other creature that is blind, sick, and lame; make a present of it to him that had the government of them; make trial this way, and see how acceptable it would be to him: will he be pleased with thee, or accept thy person? saith the Lord of hosts; will he thank thee for it, or have any respect to thee on account of it? but, on the contrary, will he not resent it as an affront to him? and if so it would be with an earthly prince, how can it be thought that to offer the blind, lame, and sick, should be acceptable to the King of kings, and Lord of lords? (a) Iliad. I. 1. 66. (b) Alex. ab Alex. Genial. Dier. l. 3. c. 12. (c) Nat. Hist. l. 8. c. 45. (d) Scholia in Aristoph. Acharn. Act 3. Scen. 3. p. 409. (e) Hilchot Biath Hamikdash, c. 7. sect. 1. &c. John Wesley 1:8 Evil - Is it not against the express command of God. Robert Jamieson, A. R. Fausset and David Brown 1:8 Your earthly ruler would feel insulted, if offered by you the offering with which ye put off God (see Lev 22:22, Lev 22:24). is it not evil?--MAURER translates, "There is no evil," in your opinion, in such an offering; it is quite good enough for such a purpose.
1:91:9: Եւ այժմ աղաչեցէ՛ք զերեսս Աստուծոյ ձերոյ՝ եւ հաշտեցուցէ՛ք զնա. ՚ի ձեռաց ձերոց եղեւ այդ. եթէ առի՞ց ինչ ՚ի ձէնջ ակնառութեամբ, ասէ Տէր ամենակալ։ 9 Իսկ այժմ խնդրեցէ՛ք ձեր Աստծուն եւ հաշտեցրէ՛ք նրան. ձեր ձեռքով եղաւ դա, ապա որեւէ բան կ’առնե՞մ ձեզնից բարեհաճութեամբ, - ասում է Ամենակալ Տէրը: 9 Հիմա Աստուծոյ աղաչեցէ՛ք, Որպէս զի ձեզի ողորմութիւն ընէ։Ասիկա ձեր ձեռքով եղաւ։«Միթէ ձեզ սիրով պիտի ընդունի՞, կ’ըսէ զօրքերու Տէրը։ Եւ այժմ աղաչեցէք զերեսս ^[12]Աստուծոյ ձերոյ եւ հաշտեցուցէք զնա``. ի ձեռաց ձերոց եղեւ այդ. եթէ ^[13]առի՞ց ինչ ի ձէնջ ակնառութեամբ, ասէ Տէր ամենակալ: 1:9: Եւ այժմ աղաչեցէ՛ք զերեսս Աստուծոյ ձերոյ՝ եւ հաշտեցուցէ՛ք զնա. ՚ի ձեռաց ձերոց եղեւ այդ. եթէ առի՞ց ինչ ՚ի ձէնջ ակնառութեամբ, ասէ Տէր ամենակալ։ 9 Իսկ այժմ խնդրեցէ՛ք ձեր Աստծուն եւ հաշտեցրէ՛ք նրան. ձեր ձեռքով եղաւ դա, ապա որեւէ բան կ’առնե՞մ ձեզնից բարեհաճութեամբ, - ասում է Ամենակալ Տէրը: 9 Հիմա Աստուծոյ աղաչեցէ՛ք, Որպէս զի ձեզի ողորմութիւն ընէ։Ասիկա ձեր ձեռքով եղաւ։«Միթէ ձեզ սիրով պիտի ընդունի՞, կ’ըսէ զօրքերու Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	1:91:9 Итак молитесь Богу, чтобы помиловал нас; а когда такое исходит из рук ваших, то может ли Он милостиво принимать вас? говорит Господь Саваоф. 1:9 καὶ και and; even νῦν νυν now; present ἐξιλάσκεσθε εξιλασκομαι the πρόσωπον προσωπον face; ahead of τοῦ ο the θεοῦ θεος God ὑμῶν υμων your καὶ και and; even δεήθητε δεω bind; tie αὐτοῦ αυτος he; him ἐν εν in χερσὶν χειρ hand ὑμῶν υμων your γέγονεν γινομαι happen; become ταῦτα ουτος this; he εἰ ει if; whether λήμψομαι λαμβανω take; get ἐξ εκ from; out of ὑμῶν υμων your πρόσωπα προσωπον face; ahead of ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 1:9 וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now חַלּוּ־ ḥallû- חלה become weak נָ֥א nˌā נָא yeah פְנֵי־ fᵊnê- פָּנֶה face אֵ֖ל ʔˌēl אֵל god וִֽ wˈi וְ and יחָנֵ֑נוּ yḥānˈēnû חנן favour מִ mi מִן from יֶּדְכֶם֙ yyeḏᵊḵˌem יָד hand הָ֣יְתָה hˈāyᵊṯā היה be זֹּ֔את zzˈōṯ זֹאת this הֲ hᵃ הֲ [interrogative] יִשָּׂ֤א yiśśˈā נשׂא lift מִכֶּם֙ mikkˌem מִן from פָּנִ֔ים pānˈîm פָּנֶה face אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 1:9. et nunc deprecamini vultum Dei ut misereatur vestri de manu enim vestra factum est hoc si quo modo suscipiat facies vestras dicit Dominus exercituumAnd now beseech ye the face of God, that he may have mercy on you, (for by your hand hath this been done,) if by any means he will receive your faces, saith the Lord of hosts. 9. And now, I pray you, entreat the favour of God, that he may be gracious unto us: this hath been by your means: will he accept any of your persons? saith the LORD of hosts. And now, I pray you, beseech God that he will be gracious unto us: this hath been by your means: will he regard your persons? saith the LORD of hosts: 1:9 Итак молитесь Богу, чтобы помиловал нас; а когда такое исходит из рук ваших, то может ли Он милостиво принимать вас? говорит Господь Саваоф. 1:9 καὶ και and; even νῦν νυν now; present ἐξιλάσκεσθε εξιλασκομαι the πρόσωπον προσωπον face; ahead of τοῦ ο the θεοῦ θεος God ὑμῶν υμων your καὶ και and; even δεήθητε δεω bind; tie αὐτοῦ αυτος he; him ἐν εν in χερσὶν χειρ hand ὑμῶν υμων your γέγονεν γινομαι happen; become ταῦτα ουτος this; he εἰ ει if; whether λήμψομαι λαμβανω take; get ἐξ εκ from; out of ὑμῶν υμων your πρόσωπα προσωπον face; ahead of ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 1:9 וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now חַלּוּ־ ḥallû- חלה become weak נָ֥א nˌā נָא yeah פְנֵי־ fᵊnê- פָּנֶה face אֵ֖ל ʔˌēl אֵל god וִֽ wˈi וְ and יחָנֵ֑נוּ yḥānˈēnû חנן favour מִ mi מִן from יֶּדְכֶם֙ yyeḏᵊḵˌem יָד hand הָ֣יְתָה hˈāyᵊṯā היה be זֹּ֔את zzˈōṯ זֹאת this הֲ hᵃ הֲ [interrogative] יִשָּׂ֤א yiśśˈā נשׂא lift מִכֶּם֙ mikkˌem מִן from פָּנִ֔ים pānˈîm פָּנֶה face אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 1:9. et nunc deprecamini vultum Dei ut misereatur vestri de manu enim vestra factum est hoc si quo modo suscipiat facies vestras dicit Dominus exercituum And now beseech ye the face of God, that he may have mercy on you, (for by your hand hath this been done,) if by any means he will receive your faces, saith the Lord of hosts. 9. And now, I pray you, entreat the favour of God, that he may be gracious unto us: this hath been by your means: will he accept any of your persons? saith the LORD of hosts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9: Русский перевод здесь содержит призыв к молитве и покаянию. Но естественнее видеть здесь продолжение обличения, начатого в 8-м стихе. Пророк иронически предлагает священникам попробовать умилостивить Бога такими неподходящими дарами. «Нет — замечает пророк — едва ли Бог примет вас с такими дарами». — Говорит Господь Саваоф. Эти слова пророк прибавляет для того, чтобы показать, что обличение, пророком высказанное, сказано по повелению Иеговы. Называя Иегову, при этом, Иеговою воинств (Саваоф), пророк хочет обозначить этим серьезность преступления священников, осмеливающихся с таким небрежением относиться к служению Всемогущему Царю вселенной. Adam Clarke: Commentary on the Bible - 1831 1:9: Beseech God - There were evident marks of God's displeasure in the land, and it was occasioned by these pollutions through the priests. And now he exhorts them to pray to God that they may be pardoned: for, if this practice be persisted in, God will not accept any offering made by them. Albert Barnes: Notes on the Bible - 1834 1:9: And now entreat, I pray you, God o that He will be gracious unto you - This is not a call to repentance, for he assumes that God would not accept them. It is rather irony; "go now, seek the favor of God, as ye would not that of your governor." "From your hand," not from your fathers, not from aliens, "hath this been: will He accept persons from you?" The unusual construction seems to imply a difference of meaning; as if he would say, that it consisted not with the justice of God, that He should be an "accepter of persons," (which He declares that He is not) which yet He would be, were He to accept them, while acting thus. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:9: beseech: Ch2 30:27; Jer 27:18; Joe 1:13, Joe 1:14, Joe 2:17; Zac 3:1-5; Joh 9:31; Heb 7:26, Heb 7:27 God: Heb. the face of God, Exo 32:11; Jer 26:19 *marg. Lam 2:19 by your means: Heb. from your hand will he: Act 19:15, Act 19:16; Rom 2:11; Pe1 1:17 Geneva 1599 1:9 And now, I pray you, (i) beseech God that he will be gracious unto us: this hath been by your means: will he regard (k) your persons? saith the LORD of hosts. (i) He derides the priests who deceived the people in saying that they prayed for them, and shows that they were the occasion that these evils came upon the people. (k) Will God consider your office and state, seeing you are so covetous and wicked? John Gill 1:9 And now, I pray you, beseech God that he will be gracious unto us,.... These are the words of the prophet to the priests; and are spoken either seriously, exhorting them to that part of their office which lay in interceding for the people that God would be gracious to them, and forgive their sins; and the rather, inasmuch as they had been the means of their sin, and accessary to it, who ought to have reproved them for bringing such offerings, and should have refused to offer them for them; or otherwise, if they did not do this, they could not expect that God would accept their persons, and their offerings: or else ironically, now you have offered such sacrifices to the Lord, as the blind, the lame, and sick, go and intercede for the people; pray that their sins may be forgiven them, and that the curse may be removed from them, and see how you will succeed: this hath been by your means; that such sacrifices were offered up; they indulged the people in such practices, and encouraged them; the fault was theirs; or this curse, as Kimchi explains it, from Mal 1:14, will he regard your persons? saith the Lord of hosts; can you ever imagine that God will have any respect to your persons or prayers, when you have acted so vile a part, and been the cause of so much sin and evil? no, he will not, as is asserted in the following verse Mal 1:10. John Wesley 1:9 I pray you - O priests. Beseech - Intercede with God for his sinful people. This - This contempt of God. Robert Jamieson, A. R. Fausset and David Brown 1:9 now . . . beseech God that he will be gracious--Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you? Far from it. this hath been by your means--literally, "hand." These contemptible offerings are your doing, as being the priests mediating between God and the people; and think you, will God pay any regard to you (compare Mal 1:8, Mal 1:10)? "Accept thy person" ("face"), Mal 1:8, answers to "regard your persons," in this verse.
1:101:10: Զի եւ ձեզ դրունք փակեսցին, եւ մի՛ մերձենայք ՚ի սեղան իմ վայրապար. զի ո՛չ են կամք իմ ՚ի ձեզ՝ ասէ Տէր ամենակալ. եւ զպատարագս ո՛չ ընկալայց ՚ի ձեռաց ձերոց։ 10 Ձեր առջեւ դռները կը փակուեն, եւ դուք զուր տեղը մի մօտեցէք իմ սեղանին, որովհետեւ յօժարակամ չեմ ձեր նկատմամբ, - ասում է Ամենակալ Տէրը, - եւ զոհ չեմ ընդունի ձեր ձեռքից: 10 Ձեր մէջ դռները ձրի գոցող ո՞վ կայ։Իմ սեղանիս կրակն ալ ձրի չէք վառեր։Ձեզի չեմ հաճիր, կ’ըսէ զօրքերու Տէրը Ու ձեր ձեռքէն ընծայ չեմ ընդունիր։ ^[14]Զի եւ ձեզ դրունք փակեսցեն, եւ մի՛ մերձենայք ի սեղան իմ վայրապար. զի ոչ են կամք իմ ի ձեզ``, ասէ Տէր ամենակալ. եւ զպատարագս ոչ ընկալայց ի ձեռաց ձերոց: 1:10: Զի եւ ձեզ դրունք փակեսցին, եւ մի՛ մերձենայք ՚ի սեղան իմ վայրապար. զի ո՛չ են կամք իմ ՚ի ձեզ՝ ասէ Տէր ամենակալ. եւ զպատարագս ո՛չ ընկալայց ՚ի ձեռաց ձերոց։ 10 Ձեր առջեւ դռները կը փակուեն, եւ դուք զուր տեղը մի մօտեցէք իմ սեղանին, որովհետեւ յօժարակամ չեմ ձեր նկատմամբ, - ասում է Ամենակալ Տէրը, - եւ զոհ չեմ ընդունի ձեր ձեռքից: 10 Ձեր մէջ դռները ձրի գոցող ո՞վ կայ։Իմ սեղանիս կրակն ալ ձրի չէք վառեր։Ձեզի չեմ հաճիր, կ’ըսէ զօրքերու Տէրը Ու ձեր ձեռքէն ընծայ չեմ ընդունիր։ zohrab-1805▾ eastern-1994▾ western am▾	1:101:10 Лучше кто-нибудь из вас запер бы двери, чтобы напрасно не держали огня на жертвеннике Моем. Нет Моего благоволения к вам, говорит Господь Саваоф, и приношение из рук ваших неблагоугодно Мне. 1:10 διότι διοτι because; that καὶ και and; even ἐν εν in ὑμῖν υμιν you συγκλεισθήσονται συγκλειω confine; catch θύραι θυρα door καὶ και and; even οὐκ ου not ἀνάψετε αναπτω kindle τὸ ο the θυσιαστήριόν θυσιαστηριον altar μου μου of me; mine δωρεάν δωρεαν gratuitously; freely οὐκ ου not ἔστιν ειμι be μου μου of me; mine θέλημα θελημα determination; will ἐν εν in ὑμῖν υμιν you λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even θυσίαν θυσια immolation; sacrifice οὐ ου not προσδέξομαι προσδεχομαι welcome; wait for ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your 1:10 מִ֤י mˈî מִי who גַם־ ḡam- גַּם even בָּכֶם֙ bāḵˌem בְּ in וְ wᵊ וְ and יִסְגֹּ֣ר yisgˈōr סגר close דְּלָתַ֔יִם dᵊlāṯˈayim דֶּלֶת door וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תָאִ֥ירוּ ṯāʔˌîrû אור be light מִזְבְּחִ֖י mizbᵊḥˌî מִזְבֵּחַ altar חִנָּ֑ם ḥinnˈām חִנָּם in vain אֵֽין־ ʔˈên- אַיִן [NEG] לִ֨י lˌî לְ to חֵ֜פֶץ ḥˈēfeṣ חֵפֶץ pleasure בָּכֶ֗ם bāḵˈem בְּ in אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and מִנְחָ֖ה minḥˌā מִנְחָה present לֹֽא־ lˈō- לֹא not אֶרְצֶ֥ה ʔerṣˌeh רצה like מִ mi מִן from יֶּדְכֶֽם׃ yyeḏᵊḵˈem יָד hand 1:10. quis est in vobis qui claudat ostia et incendat altare meum gratuito non est mihi voluntas in vobis dicit Dominus exercituum et munus non suscipiam de manu vestraWho is there among you, that will shut the doors, and will kindle the fire on my altar gratis? I have no pleasure in you, saith the Lord of hosts: and I will not receive a gift of your hand. 10. Oh that there were one among you that would shut the doors, that ye might not kindle mine altar in vain! I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand. Who [is there] even among you that would shut the doors [for nought]? neither do ye kindle [fire] on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand: 1:10 Лучше кто-нибудь из вас запер бы двери, чтобы напрасно не держали огня на жертвеннике Моем. Нет Моего благоволения к вам, говорит Господь Саваоф, и приношение из рук ваших неблагоугодно Мне. 1:10 διότι διοτι because; that καὶ και and; even ἐν εν in ὑμῖν υμιν you συγκλεισθήσονται συγκλειω confine; catch θύραι θυρα door καὶ και and; even οὐκ ου not ἀνάψετε αναπτω kindle τὸ ο the θυσιαστήριόν θυσιαστηριον altar μου μου of me; mine δωρεάν δωρεαν gratuitously; freely οὐκ ου not ἔστιν ειμι be μου μου of me; mine θέλημα θελημα determination; will ἐν εν in ὑμῖν υμιν you λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even θυσίαν θυσια immolation; sacrifice οὐ ου not προσδέξομαι προσδεχομαι welcome; wait for ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your 1:10 מִ֤י mˈî מִי who גַם־ ḡam- גַּם even בָּכֶם֙ bāḵˌem בְּ in וְ wᵊ וְ and יִסְגֹּ֣ר yisgˈōr סגר close דְּלָתַ֔יִם dᵊlāṯˈayim דֶּלֶת door וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תָאִ֥ירוּ ṯāʔˌîrû אור be light מִזְבְּחִ֖י mizbᵊḥˌî מִזְבֵּחַ altar חִנָּ֑ם ḥinnˈām חִנָּם in vain אֵֽין־ ʔˈên- אַיִן [NEG] לִ֨י lˌî לְ to חֵ֜פֶץ ḥˈēfeṣ חֵפֶץ pleasure בָּכֶ֗ם bāḵˈem בְּ in אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and מִנְחָ֖ה minḥˌā מִנְחָה present לֹֽא־ lˈō- לֹא not אֶרְצֶ֥ה ʔerṣˌeh רצה like מִ mi מִן from יֶּדְכֶֽם׃ yyeḏᵊḵˈem יָד hand 1:10. quis est in vobis qui claudat ostia et incendat altare meum gratuito non est mihi voluntas in vobis dicit Dominus exercituum et munus non suscipiam de manu vestra Who is there among you, that will shut the doors, and will kindle the fire on my altar gratis? I have no pleasure in you, saith the Lord of hosts: and I will not receive a gift of your hand. 10. Oh that there were one among you that would shut the doors, that ye might not kindle mine altar in vain! I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10: Бог говорит, что лучше бы в таком случае, чем приносить неугодные Богу жертвы, кто-нибудь из священников запер бы ворота, ведшие из внешнего двора во двор внутренний, на котором стоял жертвенник всесожжения. Пусть даром не горит и огонь на этом жертвеннике — пусть не горит на нем жертва (ср: Ис XXVII:11). — Приношение священников, т. е. и бескровные и кровные, приносимые их руками, жертвы (ср Быт IV:3, 5; Быт IV:4), неугодно Иегове. Adam Clarke: Commentary on the Bible - 1831 1:10: Who is - among you - From this we learn that there was not one sincere or honest priest among them. They were selfish and worldly; and so basely so, that not one of them would even kindle a fire on the hearth of the altar unless he were paid for it. Albert Barnes: Notes on the Bible - 1834 1:10: Who is there even among you? - This stinginess in God's service was not confined to those offices which cost something, as the sacrifices. Not even services absolutely costless, which required only a little trouble, as that of closing the folding-doors of the temple or the outer court, or bringing the fire to consume the sacrifices, would they do without some special hire. All was mercenary and hireling service. Others have rendered it as a wish, "who is there among you!" i. e., would that there were one among you, who would close the doors altogether; so shall ye not kindle fire on Mine altar for nought, i. e., fruitlessly! But apart from the difficulty of the construction, it is not God's way to "quench the smouldering flax." He who bids, "Gather up the fragments that remain, that nothing be lost," accepts any imperfect service rather than none. He does not break off the last link, which binds man to Himself. Then, if or when God willed His service to surcease, He would do it Himself, as He did by the destruction of the temple before the captivity, or finally by the Romans. It would have been an ungodly act (such as was only done by Ahaz, perhaps the most ungodly king of Israel) Ch2 28:24, and one which especially called down His wrath Ch2 29:8, to close the doors, and therewith to break off all sacrifice. Manasseh carried the worship of false gods into the temple itself; Ahaz, as far as in him lay, abolished the service of God. A prophet of God could not express a wish, that pious Israelites (for it is presupposed that they would do this out of zeal for God's honor) should bring the service of God to an end. He sums up with an entire rejection of them, present and future. "I have no pleasure in you;" it is a term of repudiation , sometimes of disgust "neither will I accept an offering at your hands." He says not simply Jer 6:20, "your burnt-offerings are not acceptable, nor your sacrifices sweet unto Me, but, I will not accept it." Such as they were, such they would be hereafter. God would not accept their sacrifices, but would replace them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:10: Who: Instead of mi "who," one manuscript (30; K) with the LXX reads ki "surely," which is adopted by Houbigant and Abp. Newcome, who renders, "Surely the doors shall be closed against you, neither shall ye kindle the fire of my altar in vain." even: Job 1:9-11; Isa 56:11, Isa 56:12; Jer 6:13, Jer 8:10; Mic 3:11; Joh 10:12; Phi 2:21; Pe1 5:2 neither: Co1 9:13 I have: Isa 1:11-15; Jer 6:20; Amo 5:21-24; Heb 10:38 Carl Friedrich Keil and Franz Delitzsch 1:10 Mal 1:10. "O that there were one among you, who would shut the doors, that ye might not light mine altar to no purpose! I have no pleasure in you, saith Jehovah of hosts, and sacrificial offering does not please me from your hand. Mal 1:11. For from the rising of the sun to the setting thereof my name is great among the nations, and in every place incense is burned and sacrifice offered, and indeed a pure sacrifice to my name; for my name is great among the nations, saith Jehovah of hosts. Mal 1:12. And ye desecrate it with your saying: the table of Jehovah, it is defiled, and its fruit - contemptible is its food. Mal 1:13. And ye say: behold what a plague! and ye blow upon it, saith Jehovah of hosts, and ye bring hither what is robbed and the lame and the sick, and thus ye bring the sacrificial gift; shall I take pleasure in this from your hand? saith Jehovah." The construction מי בכם ויסגּר is to be explained in accordance with Job 19:23 : "Who is among you and he would shut," for "who is there who would shut?" and the question is to be taken as the expression of a wish, as in 2Kings 15:4; Ps 4:7, etc.: "would that some one among you would shut!" The thought is sharpened by gam, which not only belongs to בּכם, but to the whole of the clause: "O that some one would shut," etc. The doors, the shutting of which is to be desired, are the folding doors of the inner court, in which the altar of burnt-offering stood; and the object of the wish is that the altar might no more be lighted up, not "by lights which burned by the side of the altar" (Ewald), but by the shining of the sacrificial fire which burned upon the altar. חנּם, in vain, i.e., without any object or use, for Jehovah had no pleasure in such priests or such worthless sacrifices. Minchâh here is not the meat-offering as distinguished from the slain-offering, but sacrifice generally, as in 1Kings 2:17; Is 1:13; Zeph 3:10, etc. Such sacrifices God does not desire, for His name proves itself to be great among all the nations of the earth, so that pure sacrifices are offered to Him in every place. This is the simple connection between Mal 1:10, Mal 1:11, and one in perfect harmony with the words. Koehler's objection, that such a line of argument apparently presupposes that God needs sacrifices on the part of man for His own sake, and is only in a condition to despise the sacrifices of His nation when another nation offers Him better ones, has no force, because the expression "for His own sake," in the sense of "for His sustenance or to render the perpetuation of His being possible," with the conclusion drawn from it, is neither to be found in the words of the text, nor in the explanation referred to. God does indeed need no sacrifices for the maintenance of His existence, and He does not demand them for this purpose, but He demands them as signs of the dependence of men upon Him, or of the recognition on the part of men that they are indebted to God for life and every other blessing, and owe Him honour, praise, and thanksgiving in return. In this sense God needs sacrifices, because otherwise He would not be God to men on earth; and from this point of view the argument that God did not want to receive the reprehensible sacrifices of the Israelitish priests, because sacrifices were offered to Him by the nations of the earth in all places, and therefore His name was and remained great notwithstanding the desecration of it on the part of Israel, was a very proper one for attacking the delusion, that God needs sacrifices for His own sustenance; a delusion which the Israelitish priests, against whom Malachi was contending, really cherished, if not in thesi, at all events in praxi, when they thought any sacrificial animal good enough for God. Koehler's assumption, that Mal 1:11 contains a subordinate parenthetical thought, and that the reason for the assertion in Mal 1:10 is not given till Mal 1:12, Mal 1:13, is opposed to the structure of the sentences, since it necessitates the insertion of "although" after כּי in Mal 1:11. Tit is must more difficult to decide the question whether Mal 1:11 treats of what was already occurring at the time of the prophet himself, as Hitzig, Maurer, and Koehler suppose (after the lxx, Ephr., Theod. Mops., etc.), or of that which would take place in the future through the reception of the heathen into the kingdom of God in the place of Israel, which would be rejected for a time (Cyr., Theod., Jerome, Luther, Calvin, and others, down to Hengstenberg and Schmieder). Both of these explanations are admissible on grammatical grounds; for such passages as Gen 15:14 and Joel 3:4 show very clearly that the participle is also used for the future. If we take the words as referring to the present, they can only mean that the heathen, with the worship and sacrifices which they offer to the gods, do worship, though ignorantly yet in the deepest sense, the true and living God (Koehler). But this thought is not even expressed by the Apostle Paul in so definite or general a form, either in Rom 1:19-20, where he teaches that the heathen can discern the invisible being of God from His works, or in Acts 17:23. in his address at Athens, where he infers from the inscription upon an altar, "to the unknown God," that the unknown God, whom the Athenians worshipped, is the true God who made heaven and earth. Still less is this thought contained in our verse. Malachi does not speak of an "unknown God," whom all nations from the rising to the setting of the sun, i.e., over all the earth, worshipped, but says that Jehovah's name is great among the nations of the whole earth. And the name of God is only great among the Gentiles, when Jehovah has proved Himself to them to be a great God, so that they have discerned the greatness of the living God from His marvellous works and thus have learned to fear Him (cf. Zeph 2:11; Ps 46:9-11; Ex 15:11, Ex 15:14-16). This experience of the greatness of God forms the substratum for the offering of sacrifices in every place, since this offering is not mentioned merely as the consequence of the fact that the name of Jehovah is great among the nations; but in the clause before the last, "the latter is also expressly placed towards the former in the relation of cause to effect" (Koehler). The idea, therefore, that the statement, that incense is burned and sacrifice offered to the name of Jehovah in every place, refers to the sacrifices which the heathen offered to their gods, is quite inadmissible. At the time of Malachi the name of Jehovah was not great from the rising to the setting of the sun, nor were incense and sacrifice offered to Him in every place, and therefore even Hitzig looks upon the expression בּכל־מקום as "saying too much." Consequently we must understand the words prophetically as relating to that spread of the kingdom of God among all nations, with which the worship of the true God would commence "in every place." בּכל־מקום forms an antithesis to the one place, in the temple at Jerusalem, to which the worship of God was limited during the time of the old covenant (Deut 12:5-6). מקטר is not a partic. nominasc., incense, suffimentum, for this could not signify the burnt-offering or slain-offering as distinguished from the meat-offering (minchâh), but it is a partic. verbale, and denotes not the kindling of the sacrificial flesh upon the altar, but the kindling of the incense (suffitur); for otherwise מגּשׁ would necessarily stand before מקטר, since the presentation preceded the burning upon the altar. The two participles are connected together asyndetos and without any definite subject (see Ewald, 295, a). It is true that minchâh tehōrâh does actually belong to muggâsh as the subject, but it is attached by Vav explic. in the form of an explanatory apposition: offering is presented to my name, and indeed a sacrificial gift (minchâh covering every sacrifice, as in Mal 1:10). The emphasis rests upon tehōrâh, pure, i.e., according to the requirements of the law, in contrast to sacrifices polluted by faulty animals, such as the priests of that day were accustomed to offer. (Note: In Mal 1:11 the Romish Church finds a biblical foundation for its doctrine of the bloodless sacrifice of the New Testament, i.e., the holy sacrifice of the mass (see Canones et decreta concil. Trident. sess. 22), understanding by minchâh the meat-offering as distinguished from the bloody sacrifices. But even if there were any ground for this explanation of the word, which there is not, it would furnish no support to the sacrifice of the mass, since apart from the fact that the sacrifice of the mass has a totally different meaning from the meat-offering of the Old Testament, the literal interpretation of the word is precluded by the parallel "burning incense" or "frankincense." If burning incense was a symbol of prayer, as even Reincke admits, the "sacrificial offering" can only have denoted the spiritual surrender of a man to God (Rom 12:1).) In the allusion to the worship, which would be paid by all nations to the name of the Lord, there is an intimation that the kingdom of God will be taken from the Jews who despise the Lord, and given to the heathen who seek God. This intimation forms the basis for the curse pronounced in Mal 1:14 upon the despisers of God, and shows "that the kingdom of God will not perish, when the Lord comes and smites the land with the curse (Mal 4:6), but that this apparent death is the way to true life" (Hengstenberg). To this allusion to the attitude which the heathen will assume towards Jehovah when He reveals His name to them, the prophet appends as an antithesis in Mal 1:12, Mal 1:13 a repetition of the reproof, that the priests of Israel desecrate the name of the Lord by that contempt of His name, which they display by offering faulty animals in sacrifice. Mal 1:12 is only a repetition of the rebuke in v.7. חלּל is really equivalent to בּזה שׁם and גּאל in Mal 1:6 and Mal 1:7, and מגאל to נבזה in Mal 1:7, which occurs in the last clause of Mal 1:12 as synonymous with it. The additional words וניבו וגו serve to strengthen the opinion expressed by the priests concerning the table of the Lord. ניבו is placed at the head absolutely, and is substantially resumed in אכלו. ניב, proventus, produce, income; the suffix refers to shulchan Yehōvâh (the table of the Lord). The revenue of the table of the Lord, i.e., of the altar, consisted of the sacrifices offered upon it, which are also called its food. The assumption is an erroneous one, that the sentence contains any such thought as the following: "The revenue drawn by the priests from the altar, i.e., the sacrificial flesh which fell to their share, was contemptible;" according to which the priests would be represented as declaring, that they themselves could not eat the flesh of the sacrifices offered without disgust; for they could not possibly speak in this way, since it was they themselves who admitted the faulty animals. If the flesh of blind, lame, or diseased animals had been too bad for food in their estimation, they would not have admitted such animals or offered them in sacrifice (Koehler). Even in Mal 1:13 this thought is not implied. מתּלאה is a contraction of מה־תּלאה (cf. Ges. 20, 2, a): What a weariness it is! The object, which the priests declare to be a burdensome and troublesome affair, can only be inferred from the following expression, vehippachtem 'ōthō. Hippēăch signifies here to blow away, like הפיח ב in Ps 10:5, which is radically connected with it, i.e., to treat contemptuously. The suffix אותו does not refer to אכלו, but to שׁלחן יי. The table of Jehovah (i.e., the altar) they treat contemptuously. Consequently the service at the altar is a burden or a trouble to them, whereas this service ought to be regarded as an honour and a privilege. Jerome thinks that instead of אותו, we might read אותי, which is found in a good number of codices; and according to the Masora, אותו has found its way into the text as Tikkune Sopherim (compare the remarks at Hab 1:12 on the Tikkune Sopherim). But in this case also the reading in the text is evidently original and correct. They manifest their contempt of the altar by offering in sacrifice that which has been stolen, etc. (cf. Mal 1:8). The first הבאתם is to be understood as referring to the bringing of the animals upon the altar; and והבאתם את־המּנחה is to be interpreted thus: "And having brought such worthless animals to the slaughter, ye then offer the sacrificial gift." There is indeed no express prohibition in the law against offering gâzūl, or that which has been stolen; but it was shut out from the class of admissible sacrifices by the simple fact, that robbery was to be visited with punishment as a crime. The reproof closes with the question, which is repeated from Mal 1:8 (cf. Mal 1:10), whether God can accept such sacrifices with pleasure. The prophet then utters the curse in the name of God upon all who offer bad and unsuitable sacrifices. Geneva 1599 1:10 Who [is there] even among you (l) that would shut the doors [for nought]? neither do ye kindle [fire] on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand. (l) Because the Levites who kept the doors did not test whether the sacrifices that came in were according to the Law, God wishes that they would rather shut the doors, than to receive such as were not perfect. John Gill 1:10 Who is there even among you that would shut the doors for nought?.... Either of the temple, as the Targum and Jarchi; for at each of the gates of the temple there were porters appointed in David's time, 1Chron 26:1 and who were paid for their service: or of the court, as Kimchi; the court of the priests where the offerings were brought. The words "for nought" are not, in the original text, at the end of this clause, but at the end of the next; and are by some referred to both; and by others restrained to the latter; and who give this as the sense of the words, "who is there", or "would there were any among you?" (f) any good man that would shut the doors of the temple, that so a man might not bring an abominable offering; intimating, that the priests or Levites however, who were porters, ought to shut the doors against such persons; and this way go Jarchi, Kimchi, and Abarbinel; to which the Chaldee paraphrase inclines; which is, "who is there among you that will shut the door of the house of my sanctuary, that ye may not offer on mine altar an abominable sacrifice?'' but the same writers, out of an ancient book called Torath Cohanim, observe a sense that agrees with ours, "a man says to his friend, shut this door for me, he desires nothing for it; light me this candle, he asks no reward for it; but as for you, who is there among you that will shut my doors for nought? or kindle a fire on mine altar for nought? and how much less will ye do freely those things which used to be done for reward? therefore I have no pleasure in you.'' There were four and twenty porters to open and shut the doors of the mountain of the house, or the temple, and the court of women in the daytime; six on the east side; four on the north; four on the south; at Asuppim two and two, four in all; four on the west, and two at Parbar (g): here they attended in the daytime, to keep the place pure and peaceable; and there seems to have been one over all the rest, whose business was to see that the doors at evening were shut by them: in the Misnah (h) we are told that Ben Geber was appointed over the shutting of the gates, i.e. of the temple; and at night there were four and twenty guards also that kept watch; the priests kept guard in three places; in the room "abtines", in the room "nitsots", and in the fire room; and one and twenty Levites; five at the five gates of the mountain of the house, or the compass of the temple; four at the four corners within; five at the five gates of the court; and four at its four corners without; one at the chamber "Corban"; one at the chamber over against the vail; and another behind the most holy place; and there was one that was called the man of the mountain of the house, who every night went through every ward with torches burning before him; and he had power to beat those he found asleep in their watch, and to burn their garments (i), to which the allusion is, Rev_ 16:15, and these guards, as Bartenora (k) observes, were not on account of thieves and robbers, but for the honour of the house; and these, neither the one by day, nor the other by night, did their work for nought, but had a maintenance allowed them for it: neither do ye kindle fire upon mine altar for nought: and this was done every morning, for though, as one of the Jewish writers says (l), fire came down, from heaven, it was ordered that they should bring of common fire; and there were three piles or rows of fire made every day upon the altar; the first was a large one, on which they offered the daily sacrifice, with the rest of the offerings; the second was on the side of it, a little one, from whence they took fire in the censer to burn incense every day; the third had no other use for it but to confirm the command concerning fire; as it is said, "the fire shall ever be burning", Lev 6:13 (m) and this fire was kindled to burn the sacrifices, the daily sacrifice, and other burnt offerings, for which they were paid out of the tithes, and other oblations; see 1Cor 9:13 this was an aggravation of their negligence and carelessness about what offerings were brought and sacrificed; seeing they were so well taken care of, and such a sufficient maintenance provided for them; so that they did not the least piece of service in the temple but they were fully rewarded for it; even not so much as to shut a door, or kindle a fire; and therefore it is no wonder their conduct should be resented, as follows: I have no pleasure in you, saith the Lord of hosts; neither in your persons, nor in your offerings: neither will I accept an offering at your hand: the "minchah" or meat offering, any meat offering, particularly that which was offered morning and evening with the daily sacrifice, Ex 29:40 and it is sometimes used particularly for the evening meat offering, 4Kings 16:15 or rather, "a wheat" or "bread offering"; since this offering was made of fine flour, with oil poured upon it, and frankincense put upon that, Lev 2:1 hence mention is made of "incense" in the next verse Mal 1:11; and it was either baked in an oven, or fried in a pan; and either way, when it was brought to the priest, it was burnt on the altar, and was an offering by fire to the Lord, and of a sweet savour to him, when rightly performed; and was a figure of the sacrifice of Christ, which is of a sweet smelling savour to God; and this passage respects Gospel times, as appears from the following verse Mal 1:11, when Christ's sacrifice would be offered up, and so the oblation or meat offering made to cease, Dan 9:27 hence God would not accept of it any more; or else because not rightly offered, as it was not when any leaven was mixed with it, or that and honey were burnt with it; signifying it should be offered with sincerity, and without hypocrisy, and other carnal lusts; and indeed no legal sacrifices were acceptable to God but such as were offered up in the faith of Christ, and with a view to his sacrifice, without trusting to, and depending upon, the outward offering, as hypocrites and carnal persons did: wherefore to this is opposed a pure "minchah" or meat offering in the next verse Mal 1:11; which designs spiritual sacrifices, such as are now offered up under the Gospel dispensation; when offering and sacrifice of a ceremonial kind God desires not; he will have no more offered up; he takes no pleasure in them; they are not acceptable to him, being superseded by the sacrifice of his Son, they were types of; see Ps 40:6 and agreeably to which passages the words may be understood, as expressing the Lord's rejection of legal sacrifices in general among the Jews, which he would have no longer continued than till the Messiah came; by whose sufferings and death the daily sacrifice was caused to cease, Dan 9:27 when sacrifices of another kind should be offered up in the Gentile world, through every part of it, as in the following verse Mal 1:11. (f) "utinam vestrum aliquis", Gataker, Drusius. (g) Kimchi in 1 Chron. xxvi. 1. (h) Shekalim, c. 5. sect. 1. (i) Misn. Middot, c. 1. sect. 1, 2. (k) In Misn. ib. (l) Baal Hatturim in Lev. vi. 13. (m) Maimon. Hilchot Tamidin, c. 2. sect. 4. Robert Jamieson, A. R. Fausset and David Brown 1:10 Who . . . for naught--Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (1Cor 9:13). DRUSIUS and MAURER translate, "Would that there were absolutely some one of you who would shut the doors of the temple (that is, of the inner court, in which was the altar of burnt offerings), and that ye would not kindle fire on My altar in vain!" Better no sacrifices than vain ones (Is 1:11-15). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims [CALVIN].
1:111:11: Զի յարեւելից մինչեւ ՚ի մուտս արեւու փառաւորեա՛լ է անուն իմ ՚ի մէջ ազգաց. եւ յամենայն տեղիս մատչին խունկք անուան իմոյ, եւ պատարագ սուրբ. զի մե՛ծ է անուն իմ ՚ի հեթանոսս՝ ասէ Տէր ամենակալ[10903]։ [10903] Ոսկան. Եւ պատարագք սուրբք։ 11 Արեւածագից մինչեւ մայրամուտ իմ անունը փառաւորուած է ազգերի մէջ, եւ ամէն տեղ խունկ եւ սուրբ պատարագ է մատուցւում իմ անուան, որովհետեւ մեծ է իմ անունը հեթանոսների մէջ, -ասում է Ամենակալ Տէրը: 11 Քանզի արեւուն ծագած տեղէն մինչեւ անոր մարը մտած տեղը, Ազգերուն մէջ իմ անունս մեծ պիտի ըլլայ։Ամէն տեղ իմ անուանս Խունկ ու սուրբ ընծայ պիտի մատուցանուի, Քանզի իմ անունս ազգերուն մէջ մեծ պիտի ըլլայ, կ’ըսէ զօրքերու Տէրը։ Զի յարեւելից մինչեւ ի մուտս արեւու փառաւորեալ է անուն իմ ի մէջ ազգաց, եւ յամենայն տեղիս մատչին խունկք անուան իմոյ եւ պատարագ սուրբ. զի մեծ է անուն իմ ի հեթանոսս, ասէ Տէր ամենակալ: 1:11: Զի յարեւելից մինչեւ ՚ի մուտս արեւու փառաւորեա՛լ է անուն իմ ՚ի մէջ ազգաց. եւ յամենայն տեղիս մատչին խունկք անուան իմոյ, եւ պատարագ սուրբ. զի մե՛ծ է անուն իմ ՚ի հեթանոսս՝ ասէ Տէր ամենակալ[10903]։ [10903] Ոսկան. Եւ պատարագք սուրբք։ 11 Արեւածագից մինչեւ մայրամուտ իմ անունը փառաւորուած է ազգերի մէջ, եւ ամէն տեղ խունկ եւ սուրբ պատարագ է մատուցւում իմ անուան, որովհետեւ մեծ է իմ անունը հեթանոսների մէջ, -ասում է Ամենակալ Տէրը: 11 Քանզի արեւուն ծագած տեղէն մինչեւ անոր մարը մտած տեղը, Ազգերուն մէջ իմ անունս մեծ պիտի ըլլայ։Ամէն տեղ իմ անուանս Խունկ ու սուրբ ընծայ պիտի մատուցանուի, Քանզի իմ անունս ազգերուն մէջ մեծ պիտի ըլլայ, կ’ըսէ զօրքերու Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	1:111:11 Ибо от востока солнца до запада велико будет имя Мое между народами, и на всяком месте будут приносить фимиам имени Моему, чистую жертву; велико будет имя Мое между народами, говорит Господь Саваоф. 1:11 διότι διοτι because; that ἀπ᾿ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun ἕως εως till; until δυσμῶν δυσμη sunset; west τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine δεδόξασται δοξαζω glorify ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality θυμίαμα θυμιαμα incense προσάγεται προσαγω lead toward; head toward τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine καὶ και and; even θυσία θυσια immolation; sacrifice καθαρά καθαρος clean; clear διότι διοτι because; that μέγα μεγας great; loud τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 1:11 כִּ֣י kˈî כִּי that מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֜מֶשׁ šˈemeš שֶׁמֶשׁ sun וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto מְבֹואֹ֗ו mᵊvôʔˈô מָבֹוא entrance גָּדֹ֤ול gāḏˈôl גָּדֹול great שְׁמִי֙ šᵊmˌî שֵׁם name בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מָקֹ֗ום māqˈôm מָקֹום place מֻקְטָ֥ר muqṭˌār קטר smoke מֻגָּ֛שׁ muggˈāš נגשׁ approach לִ li לְ to שְׁמִ֖י šᵊmˌî שֵׁם name וּ û וְ and מִנְחָ֣ה minḥˈā מִנְחָה present טְהֹורָ֑ה ṭᵊhôrˈā טָהֹר pure כִּֽי־ kˈî- כִּי that גָדֹ֤ול ḡāḏˈôl גָּדֹול great שְׁמִי֙ šᵊmˌî שֵׁם name בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 1:11. ab ortu enim solis usque ad occasum magnum est nomen meum in gentibus et in omni loco sacrificatur et offertur nomini meo oblatio munda quia magnum nomen meum in gentibus dicit Dominus exercituumFor from the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts. 11. For from the rising of the sun even unto the going down of the same my name is great among the Gentiles; and in every place incense is offered unto my name, and a pure offering: for my name is great among the Gentiles, saith the LORD of hosts. For from the rising of the sun even unto the going down of the same my name [shall be] great among the Gentiles; and in every place incense [shall be] offered unto my name, and a pure offering: for my name [shall be] great among the heathen, saith the LORD of hosts: 1:11 Ибо от востока солнца до запада велико будет имя Мое между народами, и на всяком месте будут приносить фимиам имени Моему, чистую жертву; велико будет имя Мое между народами, говорит Господь Саваоф. 1:11 διότι διοτι because; that ἀπ᾿ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun ἕως εως till; until δυσμῶν δυσμη sunset; west τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine δεδόξασται δοξαζω glorify ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste καὶ και and; even ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality θυμίαμα θυμιαμα incense προσάγεται προσαγω lead toward; head toward τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine καὶ και and; even θυσία θυσια immolation; sacrifice καθαρά καθαρος clean; clear διότι διοτι because; that μέγα μεγας great; loud τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 1:11 כִּ֣י kˈî כִּי that מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֜מֶשׁ šˈemeš שֶׁמֶשׁ sun וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto מְבֹואֹ֗ו mᵊvôʔˈô מָבֹוא entrance גָּדֹ֤ול gāḏˈôl גָּדֹול great שְׁמִי֙ šᵊmˌî שֵׁם name בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מָקֹ֗ום māqˈôm מָקֹום place מֻקְטָ֥ר muqṭˌār קטר smoke מֻגָּ֛שׁ muggˈāš נגשׁ approach לִ li לְ to שְׁמִ֖י šᵊmˌî שֵׁם name וּ û וְ and מִנְחָ֣ה minḥˈā מִנְחָה present טְהֹורָ֑ה ṭᵊhôrˈā טָהֹר pure כִּֽי־ kˈî- כִּי that גָדֹ֤ול ḡāḏˈôl גָּדֹול great שְׁמִי֙ šᵊmˌî שֵׁם name בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 1:11. ab ortu enim solis usque ad occasum magnum est nomen meum in gentibus et in omni loco sacrificatur et offertur nomini meo oblatio munda quia magnum nomen meum in gentibus dicit Dominus exercituum For from the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts. 11. For from the rising of the sun even unto the going down of the same my name is great among the Gentiles; and in every place incense is offered unto my name, and a pure offering: for my name is great among the Gentiles, saith the LORD of hosts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11: Как велико преступление священников, оскверняющих своим пренебрежением к жертвоприношениям святость имени Божия, это видно из того, что со временем это имя от востока до запада, т. е. по всей земле (Зах VIII:7) будет прославляться (велико будет) между всеми (языческими) народами. Повсюду будет совершаться курение, т. е. сожжение всяких приношений (фимиам — выражение неточное) в честь имени Божия, у всех народов будут приноситься Богу чистые жертвы, а не такие, какие сейчас приносят иудейские священники. Согласно с большинством отцов Церкви, мы видим здесь предуказание на утверждение истинного Богопочтения в Церкви Христовой и истинного Богослужения. Кроме того, многие отцы и учители Церкви видели здесь пророчество об установлении таинства Евхаристии. Adam Clarke: Commentary on the Bible - 1831 1:11: From the rising of the sun - The total abolition of the Mosaic sacrifices, and the establishment of a spiritual worship over the whole earth, is here foretold. The incense of praise, and the pure offering of the Lamb without spot, and through him a holy, loving heart, shall be presented everywhere among the Gentiles; and the Jews and their mock offerings shall be rejected. Albert Barnes: Notes on the Bible - 1834 1:11: For - The form of words does not express whether this declaration relates to the present or the future. It is a vivid present, such as is often used to describe the future. But the things spoken of show it to be future. The Jewish sacrifices had defects, partly incidental, partly inherent. Incidental were those, with which the prophet had upbraided them; inherent (apart from their mere typical character) that they never could be the religion of the world, since they were locally fixed at Jerusalem. Malachi tells them of a new sacrifice, which should be offered throughout the then pagan world, grounded on His new Rev_elation of Himself to them. "For great shall be My Name among the pagan." The prophet anticipates an objection which the Jews might make to him. Jos 7:9, "what then will God do unto His great Name?" Those by which He would replace them, would be more worthy of God in two ways: 1) in themselves, 2) in their universality. "Then," whatsoever the pagan worshiped, even if some worshiped an "unknown God," His "Name" was not known to them, nor "great among them." Those who knew of Him, knew of Him, not as the Lord of heaven and earth, but as the God of the Jews only; their "offerings" were not "pure," but manifoldly defiled. A Hebrew prophet could not be an apologist for pagan idolatry amidst its abominations, or set it on a level with the worship which God had, for the time, appointed; much less could he set it forth as the true acceptable service of God. Malachi himself speaks of it, as an aggravation of cruelty in their divorcing of their wives, that they Mal 2:11 "married the daughter of a strange god." The worship of those Jews, who remained, out of secular interests, in foreign countries, could not be represented as "the pure offering;" for they made no offerings: then as now, these being forbidden out of Jerusalem; nor would the worship of such Jews, as were scattered in the large empire of Persia, be contrasted with that at Jerusalem, as "the" pure worship; else why should the Jews have returned? It would have been an abolition of the law before its time. Malachi prophesies then, as had Micah, Isaiah, Zephaniah Zep 2:11, of a new Rev_elation of God, when, and in which, people should "worship Him, every one from his place, even all the isles of the pagan." Our Lord Himself explains and expands it in His words to the Samaritan woman; Joh 4:21, Joh 4:23-24, "Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him. God is a Spirit: and they that worship Him must worship Him in spirit and in truth," and declared the rejection of the Jews, sealing their own sentence against themselves Mat 21:41, Mat 21:43, "I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof;" and before Mat 8:11-12, "Many shall come from the East and West, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven, and the children of the kingdom shall be cast out into outer darkness." "Incense shall be offered unto My name," literally I think, "there shall be incense, oblation made unto My name" (this is a mere question of construction) , "and a pure oblation." This sacrifice, which should be offered, is designated by the special name of "meal-offering." (Lev 2:7 (Lev 2:14 in English) and the verses following.) God would not accept it from the Jews; He would, from the Pagan. It was a special sacrifice, offered by itself as an unbloody sacrifice, or together with the bloody sacrifice. (Lev 6:17 (Lev 6:10 in Hebrew)), "It is most holy, as the sin-offering and as the trespass-offering." In the daily sacrifice it was offered morning and evening, with the lamb. Since this was typical of the precious blood-shedding of the "Lamb without spot" upon the cross, so was the meal-offering which accompanied it, of the holy eucharist. The early Christians saw the force of the prediction, that sacrifice was contrasted with sacrifice, the bloody sacrifices which were ended by the "One full perfect and sufficient sacrifice oblation and satisfaction" made by our Lord "on the altar of the cross for the sins of the whole world," and those sacrifices which He commanded to be made on our altars, as a memorial of Him. So Justin, who was converted probably 133 a. d., within 30 years from the death of John, says "God has, therefore, beforehand declared, that all who through this name offer those sacrifices, which Jesus, who is the Christ, commanded to be offered, that is to say, in the eucharist of the bread and of the cup, which are offered in every part of the world by us Christians, are well-pleasing to Him. But those sacrifices, which are offered by you and through those priests of yours, He wholly rejects, saying, "And I will not accept your offerings at your hands. For from the rising of the sun even to the going down of the same, My Name is glorified among the Gentiles; but ye profane it." He points out further the failure of the Jewish explanation as to "their" sacrifices, in that the Church was everywhere, not so the Jews. "You and your teachers deceive yourselves, when you interpret this passage of Scripture of those of your nation who were in the dispersion and say that it speaks of their prayers and sacrifices made in every place, as pure and well-pleasing, and know that you speak falsely, and endeavor in every way to impose upon yourselves; first, because your people are not found, even now, from the rising to the setting of the sun, but there are nations, in which none of your race have ever dwelt: while there is not one nation of people, whether Barbarians, or Greeks, or by whatsoever name distinguished, whether of those (nomads) who live in wagons, or of those who have no houses, or those pastoral people that dwell in tents, among whom prayers and thanksgivings are not offered to the Father and Creator of all things, through the name of the crucified Jesus. And you know that at the time when the prophet Malachi said this, the dispersion of you through the whole world, in which you now are, had not yet taken place; as is also shown by Scripture." Irenaeus in the same century "He took that which is part of the creation, namely, bread, and gave thanks, saying, 'This is My body.' And the cup likewise, which is of the creation which pertains unto us, He professed to be His own blood, and taught people the new oblation of the New Testament; which the Church receiving from the apostles offers unto God in the world: unto Him who giveth us nourishment, the firstfruits of His own gifts, in the New Testament; of which in the twelve prophets Malachi gave beforehand this intimation (quoting Mal 1:10-11); most evidently intimating hereby, that while the former people should cease to make offerings to God, in every place sacrifice should be offered unto Him, and that in pureness; His Name also is glorified among the Gentiles. Now what other name is there, which is glorified among the Gentiles, than that which belongs to our Lord, by whom the Father is glorified, and man is glorified? And because man belongs to His Own Son, and is made by Him, He calls him His Own. And as if some King were himself to paint an image of his own son, he justly calls it his own image, on both accounts, first that it is his son's, next, that he himself made it: so also the Name of Jesus Christ, which is glorified in the Church throughout the whole world, the Father professes to be His own, both because it is His Son's, and because He Himself wrote and gave it for the salvation of men. Because, therefore, the Name of the Son properly belongs to the Father, and in God Almighty through Jesus Christ the Church makes her offering, well saith He on both accounts, 'And in every place incense is offered unto My Name, and a pure sacrifice.' And incense, John in the Apocalypse declares to be the prayers of the saints. Therefore, the offering of the Church, which the Lord hath taught to be offered in the whole world, is accounted with God as a pure sacrifice, and accepted of Him." Tertullian contrasts the "sacerdotal law through Moses, in Leviticus, prescribing to the people of Israel, that sacrifices should in no other place be offered to God than in the land of promise, which the Lord God was about to give to the people Israel and to their brethren, in order that on Israel's introduction thither, there should be there celebrated sacrifices and holocausts, as well for sins as for souls, and nowhere else but in the holy land Lev 17:1-6; Deu 12:5-14, Deu 12:26-27, and this subsequent prediction of the Spirit through the prophets, that in every place and in every land there should be offered sacrifices to God. As He says through the angel Malachi, one of the twelve prophets (citing the place)." Hippolytus, a disciple of Irenaeus, 220 a. d. martyr, in a commentary on Daniel, says that "when Anti-Christ cometh, the sacrifice and libation will be taken away, which is now in every place offered by the Gentiles to God." The terms "Sacrifice offered in every place" are terms of Malachi. So Cyprian, in his Testimonies against the Jews, sums up the teaching of the passage under this head , "That the old sacrifice was to be made void, and a new sacrifice instituted." In the "apostolic Constitutions," the prophecy is quoted as "said by God of His ecumenical Church." Eusebius says , "The truth bears witness to the prophetic word, whereby God, rejecting the Mosaic sacrifices, foretells that which shall be among us. 'For from the rising of the sun' etc. We sacrifice then to the supreme God the sacrifice of praise; we sacrifice the divine, Rev_erend and holy oblation: we sacrifice, in a new way according to the New Testament, the pure sacrifice. The broken heart is also called a sacrifice to God - We sacrifice also the memory of that great Sacrifice, performing it according to the mysteries which have been transmitted by Him." Cyril of Jerusalem speaks of it only as prophesying the rejection of the Jews and the adoption of the Gentiles. In the liturgy of Mark , it is naturally quoted, only, as fulfilled "in the reasonable and unbloody sacrifice, which all nations offer to Thee, O Lord, from the rising of the sun to the setting thereof," not in reference to the cessation of Jewish sacrifices. Chrysostom dwells on its special force, coming from so late a prophet. "Hear Malachi, who came after the other prophets. For I adduce, for the time, no testimony either of Isaiah or Jeremiah or any other before the captivity, lest thou shouldest say that the terrible things which he foretold were exhausted in the captivity. But I adduce a prophet, after the return from Babylon and the restoration of your city, prophesying clearly about you. For when they had returned, and recovered their city, and rebuilt the temple and performed the sacrifices, foretelling this present desolation then future, and the taking away of the sacrifice, Malachi thus speaks in the Person of God (Mal 1:10 (end) and Mal 1:12 (beginning)). When, oh Jew, happened all this? When was incense offered to God in every place? when a pure sacrifice? Thou couldest not name any other time, than this, after the coming of Christ. If the prophet foretelleth not this time and our sacrifice, but the Jewish, the prophecy will be against the law. For if, when Moses commandeth that sacrifice should be offered in no other place than the Lord God should choose, and shutteth up those sacrifices in one place, the prophet says that incense should be offered in every place and a pure sacrifice, he opposeth and contradicteth Moses. But there is no strife nor contention. For Moses speaketh of one sacrifice, and Malachi of another. Where doth this appear? (From the place, not Judaea only; from the mode, that it should be pure; from the offerers, not Israel, but the nations), from East to West, showing that whatever of earth the sun surveys, the preaching will embrace. He calls the former sacrifice impure, not in its own nature but in the mind of the offerers; if one compares the sacrifice itself, there is such a boundless distance, that this (that offered by Christians) might in comparison be called 'pure. '" Even the cold, but clear, Theodoret has "Foretelling to the Jews the cessation of the legal priesthood, he announces the pure and unbloody sacrifice of the Gentiles. And first he says to the Jews, 'I have no pleasure in you, saith the Lord of hosts, and I will not accept a sacrifice at your hands.' Then he foreshows the piety of the Gentiles, 'For from the rising of the sun' etc. Mal 1:11, you then I will wholly reject, for I detest altogether what you do. Wherefore also I reject the sacrifice offered by you; but instead of you, I have the whole world to worship Me. For the dwellers in the whole earth, which the rising and setting sun illumines, will everywhere both offer to Me incense, and will sacrifice to Me the pure sacrifice, which I love. For they shall know My name and My will, and shall offer to Me Rev_erence due. So the Lord said to the Samaritan woman, 'Woman, believe Me, that the hour cometh and now is, when neither in this mountain, nor in Jerusalem shall ye worship the Father.' The blessed Paul, being instructed in this, says Ti1 2:8, 'I will that men pray everywhere' etc., and the divine Malachi clearly taught us in this place the worship now used, for the circumscribed worship of the priests is brought to an end, and every place is accounted fit for the worship of God, and the sacrifice of irrational victims is ended, and He, our spotless Lamb, Who taketh away the sin of the world, is sacrificed." Lastly, Augustine , "Malachi, prophesying of the Church which we see propagated through Christ, says most plainly to the Jews in the person of God, 'I have no pleasure in you, and will not receive an offering at your hands. For from the rising of the sun' etc. Since we see this sacrifice through the priesthood of Christ after the order of Melchizedek, now offered to God in every place from the rising of the sun to its setting; but the sacrifice of the Jews, of which it is said, 'I have no pleasure in you, neither will I accept an offering from your hands,' they cannot deny to have ceased; why do they yet expect another Christ, since what they read as prophesied and see fulfilled, could not be fulfilled, except through Him?" R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:11: from: As the preceding verse was a prediction of the abolition of the Levitical priesthood, so this is a prophecy of the conversion of the Gentiles, and the spiritual priesthood of the Gospel times. As none but priests of Aaron's race might burn incense before Jehovah, a total change of the external administration of the sacred ordinances is evidently predicted. Psa 50:1, Psa 113:3; Isa 45:6, Isa 59:19; Zac 8:7 my name: Mal 1:14; Psa 22:27-31, Psa 67:2, Psa 72:11-17, Psa 98:1-3; Isa 11:9, Isa 11:10, Isa 45:22, Isa 45:23; Isa 49:6, Isa 49:7, Isa 49:22, Isa 49:23, Isa 54:1-3, Isa 54:5, Isa 60:1-11, Isa 60:16-22, Isa 66:19, Isa 66:20; Amo 9:12; Mic 5:4; Zep 3:9; Zac 8:20-23; Mat 6:9, Mat 6:10, Mat 28:19; Act 15:17, Act 15:18; Rev 11:15, Rev 15:4 and in: Isa 24:14-16, Isa 42:10-12; Zep 2:11; Joh 4:21-23; Act 10:30-35; Rom 15:9-11, Rom 15:16; Ti1 2:8; Rev 8:3 incense: Psa 141:2; Isa 60:6; Luk 1:10; Rom 12:1; Phi 4:18; Heb 13:15, Heb 13:16; Rev 5:8, Rev 8:3, Rev 8:4 for: Isa 66:19, Isa 66:20 Geneva 1599 1:11 For from the rising of the sun even unto the going down of the same my name [shall be] (m) great among the Gentiles; and in every place incense [shall be] offered unto my name, and a pure offering: for my name [shall be] great among the heathen, saith the LORD of hosts. (m) God shows that their ingratitude and neglect of his true service will be the cause of the calling of the Gentiles: and here the Prophet that was under the Law, used words that the people would understand, and by the altar and sacrifice he means the spiritual service of God, which should be under the Gospel, when an end would be made to all these legal ceremonies by Christ's sacrifice alone. John Gill 1:11 For from the rising of the sun even unto the going down of the same,.... From east to west, which is all habitable; not so north and south, as Kimchi observes, the extremes of which are not habitable. Abarbinel thinks that in is causal; and that the sense is, because of the motion of the sun in rising and setting, the Gentiles acknowledge God to be the first mover and cause of all things; and who, though they worship the host of heaven, yet ultimately direct their worship to the supreme Being, the Cause of causes; and supposes this to be a reproof of the priests, who might have learnt better even of the very Heathens; but the former is to the true sense, which declares the large extent of true spiritual worship in the Gentile world: my name shall be great among the Gentiles; through the preaching of the Gospel, attended with the spirit and power of God to the conversion of many; whereby he himself is made known, and the perfections of his nature, and his several names, and particularly that of the God and Father of our Lord Jesus; who, as such, is called upon, and greatness and glory are ascribed unto him for the gift of his Son, and the mission of him into the world, to be the Saviour of Gentiles as well as of Jews: and in every place incense shall be offered unto my name; some Jewish writers understand this of Israelites, the disciples of the wise men, studying in the law, and putting up their evening prayers to God, in every place where they live among the Gentiles; which are as acceptable to God as if they offered incense, and a pure offering; this way goes Jarchi, to which agrees the Targum; and this sense is given in the Talmud (n), and other writings of theirs; but Aben Ezra, Kimchi, and Abarbinel, interpret it of the Gentiles, though in different ways, and foreign from the sense of the text; which is, that not in Jerusalem the worship of God should be as formerly, but in all places in the Gentile world, and where particularly prayer should be made to God; see Jn 4:20 comparable to incense for its fervency, fragrancy, and gratefulness, Ps 141:2, and a pure offering; meaning either the Gentiles themselves, their souls and bodies, Is 66:20 or their sacrifices of praise, good works, and alms deeds Heb 13:15 which, though imperfect, and not free from sin, may be said to be "pure", proceeding from a pure heart, sprinkled by the blood of Christ, and offered in a pure and spiritual manner, and through the pure incense of Christ's mediation: for my name shall be great among; the heathen, saith the Lord of hosts; which is repeated for the certainty of it. (n) T. Bab. Menachot, fol. 110. 1. Tanchuma apud Abarbinel in loc. John Wesley 1:11 Incense - A law term for a gospel duty, and under this type are contained the prayers and praises, nay, the whole gospel - worship. A pure offering - Both sincere, in opposition to hypocrisy, and holy, in opposition to impurity, superstition and idolatry. Robert Jamieson, A. R. Fausset and David Brown 1:11 For--Since ye Jewish priests and people "despise My name" (Mal 1:6), I shall find others who will magnify it (Mt 3:9). Do not think I shall have no worshippers because I have not you; for from the east to the west My name shall be great among the Gentiles (Is 66:19-20), those very peoples whom ye look down upon as abominable. pure offering--not "the blind, the lame, and the sick," such as ye offer (Mal 1:8). "In every place," implies the catholicity of the Christian Church (Jn 4:21, Jn 4:23; Ti1 2:8). The "incense" is figurative of prayers (Ps 141:2; Rev_ 8:3). "Sacrifice" is used metaphorically (Ps 51:17; Heb 13:10, Heb 13:15-16; 1Pet 2:5, 1Pet 2:12). In this sense the reference to the Lord's Supper, maintained by many of the fathers, may be admitted; it, like prayer, is a spiritual offering, accepted through the literal offering of the "Lamb without blemish," once for all slain.
1:121:12: Եւ դուք պղծեցէք զնա՝ յասելն ձեր՝ թէ սեղան Տեառն պի՛ղծ է, եւ կերակուրն որ դնի ՚ի վերայ նորա՝ արհամարհեալ է[10904]. [10904] ՚Ի բազումս պակասի. Արհամարհեալ է։ 12 Իսկ դուք պղծեցիք այն ձեր այն խօսքով, թէ՝ “Տիրոջ սեղանը պիղծ է, եւ այն կերակուրը, որ դրւում է նրա վրայ, արհամարհուած է”: 12 Բայց դուք զանիկա կը պղծէք, Ըսելով. ‘Տէրոջը սեղանը պիղծ է Ու անոր բերքը, այսինքն կերակուրը, անարգ’։ Եւ դուք պղծեցէք զնա` յասելն ձեր թէ` Սեղան Տեառն պիղծ է, եւ կերակուրն որ դնի ի վերայ նորա` արհամարհեալ: 1:12: Եւ դուք պղծեցէք զնա՝ յասելն ձեր՝ թէ սեղան Տեառն պի՛ղծ է, եւ կերակուրն որ դնի ՚ի վերայ նորա՝ արհամարհեալ է[10904]. [10904] ՚Ի բազումս պակասի. Արհամարհեալ է։ 12 Իսկ դուք պղծեցիք այն ձեր այն խօսքով, թէ՝ “Տիրոջ սեղանը պիղծ է, եւ այն կերակուրը, որ դրւում է նրա վրայ, արհամարհուած է”: 12 Բայց դուք զանիկա կը պղծէք, Ըսելով. ‘Տէրոջը սեղանը պիղծ է Ու անոր բերքը, այսինքն կերակուրը, անարգ’։ zohrab-1805▾ eastern-1994▾ western am▾	1:121:12 А вы хулите его тем, что говорите: >. 1:12 ὑμεῖς υμεις you δὲ δε though; while βεβηλοῦτε βεβηλοω profane αὐτὸ αυτος he; him ἐν εν in τῷ ο the λέγειν λεγω tell; declare ὑμᾶς υμας you τράπεζα τραπεζα table; bank κυρίου κυριος lord; master ἠλισγημένη αλισγεω be καὶ και and; even τὰ ο the ἐπιτιθέμενα επιτιθημι put on; put another ἐξουδένωνται εξουδενοω set at naught βρώματα βρωμα food αὐτοῦ αυτος he; him 1:12 וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you מְחַלְּלִ֣ים mᵊḥallᵊlˈîm חלל defile אֹותֹ֑ו ʔôṯˈô אֵת [object marker] בֶּ be בְּ in אֱמָרְכֶ֗ם ʔᵉmārᵊḵˈem אמר say שֻׁלְחַ֤ן šulḥˈan שֻׁלְחָן table אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord מְגֹאָ֣ל mᵊḡōʔˈāl גאל pollute ה֔וּא hˈû הוּא he וְ wᵊ וְ and נִיבֹ֖ו nîvˌô נִיב fruit נִבְזֶ֥ה nivzˌeh בזה despise אָכְלֹֽו׃ ʔoḵlˈô אֹכֶל food 1:12. et vos polluistis illud in eo quod dicitis mensa Domini contaminata est et quod superponitur contemptibile est cum igni qui illud devoratAnd you have profaned it in that you say: The table of the Lord is defiled: and that which is laid thereupon is contemptible with the fire that devoureth it. 12. But ye profane it, in that ye say, The table of the LORD is polluted, and the fruit thereof, even his meat, is contemptible. But ye have profaned it, in that ye say, The table of the LORD [is] polluted; and the fruit thereof, [even] his meat, [is] contemptible: 1:12 А вы хулите его тем, что говорите: <<трапеза Господня не стоит уважения, и доход от нее пища ничтожная>>. 1:12 ὑμεῖς υμεις you δὲ δε though; while βεβηλοῦτε βεβηλοω profane αὐτὸ αυτος he; him ἐν εν in τῷ ο the λέγειν λεγω tell; declare ὑμᾶς υμας you τράπεζα τραπεζα table; bank κυρίου κυριος lord; master ἠλισγημένη αλισγεω be καὶ και and; even τὰ ο the ἐπιτιθέμενα επιτιθημι put on; put another ἐξουδένωνται εξουδενοω set at naught βρώματα βρωμα food αὐτοῦ αυτος he; him 1:12 וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you מְחַלְּלִ֣ים mᵊḥallᵊlˈîm חלל defile אֹותֹ֑ו ʔôṯˈô אֵת [object marker] בֶּ be בְּ in אֱמָרְכֶ֗ם ʔᵉmārᵊḵˈem אמר say שֻׁלְחַ֤ן šulḥˈan שֻׁלְחָן table אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord מְגֹאָ֣ל mᵊḡōʔˈāl גאל pollute ה֔וּא hˈû הוּא he וְ wᵊ וְ and נִיבֹ֖ו nîvˌô נִיב fruit נִבְזֶ֥ה nivzˌeh בזה despise אָכְלֹֽו׃ ʔoḵlˈô אֹכֶל food 1:12. et vos polluistis illud in eo quod dicitis mensa Domini contaminata est et quod superponitur contemptibile est cum igni qui illud devorat And you have profaned it in that you say: The table of the Lord is defiled: and that which is laid thereupon is contemptible with the fire that devoureth it. 12. But ye profane it, in that ye say, The table of the LORD is polluted, and the fruit thereof, even his meat, is contemptible. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12: Пророк добавляет к прежнему обличению священников, что они и сами (про себя) говорят, что трапеза Господня, т. е. жертвенник, уже осквернена (так следует перевести слова священников вместо русского: «не стоит уважения»), и даже сами неохотно вкушают остающиеся им части от жертв. Adam Clarke: Commentary on the Bible - 1831 1:12: Ye have profaned it - Ye have desecrated God's worship; is it any wonder that God should cast you off, and follow you with his judgments? Albert Barnes: Notes on the Bible - 1834 1:12: And ye have profaned - o (are habitually profaning it), in that ye say It was the daily result of their daily lives and acts. "It is probable that the priests did not use such words, but that by their very deeds, they proclaimed this aloud: as in the, 'The fool hath said in his heart, There is no God.' For in that he is seen to be a despiser, though he say it not in words, yet, by their very deeds and by the crookedness of their lives, they all but cry out, There is no God. For they who live as though God beheld not, and do all things recklessly and unholily, by their own deeds and works deny God. So they who are not earnest to preserve to the holy altar the Rev_erence becoming to it, by the very things which they do, say, The table of the Lord is despised - Not the "table of showbread," since it is so called in reference to the sacrifice offered thereon. Ezekiel had probably so called the altar, which he saw in his vision of the new temple. Eze 44:16. It is what was before called "the altar;" an altar, in regard to the sacrifices offered to God; a "table," in regard to the food of the sacrifice therefrom received. Both names, "altar" Mat 5:23; Heb 13:10. and "table" Co1 10:21. being received in the New Testament, both were received in the early Church. For each represented one side of the great eucharistic action, as it is a Sacrifice and a sacrament. But the title "altar" was the earliest. It may be here a different profaneness of the priests. They connived at the sin of the people in sacrificing the maimed animals which they brought, and yet, since they had their food from the sacrifices, and such animals are likely to have been neglected and ill-conditioned, they may very probably have complained of the poverty of their lot, and despised the whole service. For the words used, "its produce, the eating thereof is contemptible" belong to their portion, not to what was consumed by fire. With this agrees their cry. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:12: ye have: Mal 1:6, Mal 1:8, Mal 2:8; Sa2 12:14; Eze 36:21-23; Amo 2:7; Rom 2:24 The table: Mal 1:7, Mal 1:13; Num 11:4-8; Dan 5:3, Dan 5:4 Geneva 1599 1:12 But ye have profaned it, in that ye say, (n) The table of the LORD [is] polluted; and the fruit thereof, [even] his meat, [is] contemptible. (n) Both the priests and the people were infected with this error, that they did not regard what was offered: for they thought that God was as well content with the lean, as with the fat. But in the meantime they did not show the obedience to God which he required, and so committed impiety, and also showed their contempt of God, and covetousness. John Gill 1:12 But ye have profaned it,.... That is, the name of the Lord, which they are said to despise, Mal 1:6 and pollute, Mal 1:7 and is a reason why they and their offerings were rejected: and that they profaned the name of the Lord appears by this, in that ye say, The table of the Lord is polluted: the same with "contemptible", Mal 1:7 as Kimchi observes; See Gill on Mal 1:7, and the fruit thereof, even his meat is contemptible; the word for fruit (o) sometimes is used for speech, the fruit of the lips, Is 57:19 and taken in this sense here, as it is by some, may be understood either of the word of God, which commanded such and such sacrifices to be offered up upon the altar, and was despised, so Abarbinel: or the word of the priests, who were continually saying that what was offered up on the altar was contemptible, even the food which they ate of; so Jarchi and Kimchi. "Fruit" and "meat" seem to signify one and the same thing, and design the fruit and meat of the altar; either that which belonged to the Lord, the fat and the blood, which were offered to him, and were reckoned contemptible; or that which fell to the share of the priests, which they thought mean and worthless. Cocceius interprets this of Christ the Branch of the Lord, and fruit of the earth, Is 4:2 whose meat it was to do the will of him that sent him, and was despised and rejected by the Jews; and which was the reason of God's casting them off, and taking in the Gentiles. (o) "et verbum ejus", Pagninus, Munster; "sermo ejus, vel eorum", Vatablus; so Ben Melech. John Wesley 1:12 But ye - O priests! And the people by your examples. Ye say - By your deportment. Is polluted - Not a sacred thing. His meat - Either the meat which fell to the priest's share, or the portion which was laid upon the altar. Robert Jamieson, A. R. Fausset and David Brown 1:12 Renewal of the charge in Mal 1:7. fruit . . . meat--the offerings of the people. The "fruit" is the produce of the altar, on which the priests subsisted. They did not literally say, The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead the people to reverence, and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them.
1:131:13: եւ ասէիք թէ այն յաշխատութենէ՛ է. եւ փչեցի՛ց զայն արտաքս՝ ասէ Տէր ամենակալ։ Եւ եթէ մատուցանիցէք ինձ յափշտակեալն՝ եւ զկաղն՝ եւ զվտիտս պատարագ, եթէ ընկալա՞յց զնոսա ՚ի ձեռաց ձերոց՝ ասէ Տէր ամենակալ[10905]։ [10905] Բազումք. Մատուցանէք ինձ զյափշտակեալն։ Ոմանք. Եթէ ընկալայց զնա ՚ի ձեռաց։ 13 Ասում էիք, թէ՝ “Դատաժանքով է բերուած”. ես այն քամուն կը տամ, - ասում է ամենակալ Տէրը: Եւ եթէ գողացուած, կաղ ու նիհար անասուն զոհ մատուցէք ինձ, կ’ընդունե՞մ դրանք ձեր ձեռքից, - ասում է Ամենակալ Տէրը: 13 Նաեւ կ’ըսէք. ‘Այս ի՜նչ աշխատութիւն է’Ու անոր վրայ կը փչէք, կ’ըսէ զօրքերու Տէրը Եւ յափշտակուածն ու կաղը եւ հիւանդը Որպէս ընծայ բերիք։Միթէ զանոնք պիտի ընդունի՞մ, կ’ըսէ Տէրը։ Եւ ^[15]ասէիք թէ` Այն յաշխատութենէ է. եւ փչեցից զայն արտաքս, ասէ Տէր ամենակալ. եւ եթէ մատուցանիցէք ինձ`` յափշտակեալն եւ զկաղս եւ զվտիտս պատարագ, եթէ ընկալա՞յց զնոսա ի ձեռաց ձերոց, ասէ Տէր ^[16]ամենակալ: 1:13: եւ ասէիք թէ այն յաշխատութենէ՛ է. եւ փչեցի՛ց զայն արտաքս՝ ասէ Տէր ամենակալ։ Եւ եթէ մատուցանիցէք ինձ յափշտակեալն՝ եւ զկաղն՝ եւ զվտիտս պատարագ, եթէ ընկալա՞յց զնոսա ՚ի ձեռաց ձերոց՝ ասէ Տէր ամենակալ[10905]։ [10905] Բազումք. Մատուցանէք ինձ զյափշտակեալն։ Ոմանք. Եթէ ընկալայց զնա ՚ի ձեռաց։ 13 Ասում էիք, թէ՝ “Դատաժանքով է բերուած”. ես այն քամուն կը տամ, - ասում է ամենակալ Տէրը: Եւ եթէ գողացուած, կաղ ու նիհար անասուն զոհ մատուցէք ինձ, կ’ընդունե՞մ դրանք ձեր ձեռքից, - ասում է Ամենակալ Տէրը: 13 Նաեւ կ’ըսէք. ‘Այս ի՜նչ աշխատութիւն է’Ու անոր վրայ կը փչէք, կ’ըսէ զօրքերու Տէրը Եւ յափշտակուածն ու կաղը եւ հիւանդը Որպէս ընծայ բերիք։Միթէ զանոնք պիտի ընդունի՞մ, կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	1:131:13 Притом говорите: > и пренебрегаете ею, говорит Господь Саваоф, и приносите украденное, хромое и больное, и такого же свойства приносите хлебный дар: могу ли с благоволением принимать это из рук ваших? говорит Господь. 1:13 καὶ και and; even εἴπατε επω say; speak ταῦτα ουτος this; he ἐκ εκ from; out of κακοπαθείας κακοπαθεια bad experience ἐστίν ειμι be καὶ και and; even ἐξεφύσησα εκφυσαω he; him λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even εἰσεφέρετε εισφερω bring in ἁρπάγματα αρπαγμα and; even τὰ ο the χωλὰ χωλος lame καὶ και and; even τὰ ο the ἐνοχλούμενα ενοχλεω annoy; unwell καὶ και and; even ἐὰν εαν and if; unless φέρητε φερω carry; bring τὴν ο the θυσίαν θυσια immolation; sacrifice εἰ ει if; whether προσδέξομαι προσδεχομαι welcome; wait for αὐτὰ αυτος he; him ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 1:13 וַ wa וְ and אֲמַרְתֶּם֩ ʔᵃmartˌem אמר say הִנֵּ֨ה hinnˌē הִנֵּה behold מַ ma מָה what תְּלָאָ֜ה ttᵊlāʔˈā תְּלָאָה weariness וְ wᵊ וְ and הִפַּחְתֶּ֣ם hippaḥtˈem נפח blow אֹותֹ֗ו ʔôṯˈô אֵת [object marker] אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וַ wa וְ and הֲבֵאתֶ֣ם hᵃvēṯˈem בוא come גָּז֗וּל gāzˈûl גזל tear away וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פִּסֵּ֨חַ֙ ppissˈēₐḥ פִּסֵּחַ lame וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ֣ hˈa הַ the חֹולֶ֔ה ḥôlˈeh חלה become weak וַ wa וְ and הֲבֵאתֶ֖ם hᵃvēṯˌem בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֑ה mminḥˈā מִנְחָה present הַ ha הֲ [interrogative] אֶרְצֶ֥ה ʔerṣˌeh רצה like אֹותָ֛הּ ʔôṯˈāh אֵת [object marker] מִ mi מִן from יֶּדְכֶ֖ם yyeḏᵊḵˌem יָד hand אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 1:13. et dixistis ecce de labore et exsuflastis illud dicit Dominus exercituum et intulistis de rapinis claudum et languidum et intulistis munus numquid suscipiam illud de manu vestra dicit DominusAnd you have said: Behold of our labour, and you puffed it away, saith the Lord of hosts, and you brought in of rapine the lame, and the sick, and brought in an offering: shall I accept it at your hands, saith the Lord? 13. Ye say also, Behold, what a weariness is it! and ye have snuffed at it, saith the LORD of hosts; and ye have brought that which was taken by violence, and the lame, and the sick; thus ye bring the offering: should I accept this of your hand? saith the LORD. Ye said also, Behold, what a weariness [is it]! and ye have snuffed at it, saith the LORD of hosts; and ye brought [that which was] torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD: 1:13 Притом говорите: <<вот сколько труда!>> и пренебрегаете ею, говорит Господь Саваоф, и приносите украденное, хромое и больное, и такого же свойства приносите хлебный дар: могу ли с благоволением принимать это из рук ваших? говорит Господь. 1:13 καὶ και and; even εἴπατε επω say; speak ταῦτα ουτος this; he ἐκ εκ from; out of κακοπαθείας κακοπαθεια bad experience ἐστίν ειμι be καὶ και and; even ἐξεφύσησα εκφυσαω he; him λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even εἰσεφέρετε εισφερω bring in ἁρπάγματα αρπαγμα and; even τὰ ο the χωλὰ χωλος lame καὶ και and; even τὰ ο the ἐνοχλούμενα ενοχλεω annoy; unwell καὶ και and; even ἐὰν εαν and if; unless φέρητε φερω carry; bring τὴν ο the θυσίαν θυσια immolation; sacrifice εἰ ει if; whether προσδέξομαι προσδεχομαι welcome; wait for αὐτὰ αυτος he; him ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 1:13 וַ wa וְ and אֲמַרְתֶּם֩ ʔᵃmartˌem אמר say הִנֵּ֨ה hinnˌē הִנֵּה behold מַ ma מָה what תְּלָאָ֜ה ttᵊlāʔˈā תְּלָאָה weariness וְ wᵊ וְ and הִפַּחְתֶּ֣ם hippaḥtˈem נפח blow אֹותֹ֗ו ʔôṯˈô אֵת [object marker] אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וַ wa וְ and הֲבֵאתֶ֣ם hᵃvēṯˈem בוא come גָּז֗וּל gāzˈûl גזל tear away וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פִּסֵּ֨חַ֙ ppissˈēₐḥ פִּסֵּחַ lame וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ֣ hˈa הַ the חֹולֶ֔ה ḥôlˈeh חלה become weak וַ wa וְ and הֲבֵאתֶ֖ם hᵃvēṯˌem בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֑ה mminḥˈā מִנְחָה present הַ ha הֲ [interrogative] אֶרְצֶ֥ה ʔerṣˌeh רצה like אֹותָ֛הּ ʔôṯˈāh אֵת [object marker] מִ mi מִן from יֶּדְכֶ֖ם yyeḏᵊḵˌem יָד hand אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 1:13. et dixistis ecce de labore et exsuflastis illud dicit Dominus exercituum et intulistis de rapinis claudum et languidum et intulistis munus numquid suscipiam illud de manu vestra dicit Dominus And you have said: Behold of our labour, and you puffed it away, saith the Lord of hosts, and you brought in of rapine the lame, and the sick, and brought in an offering: shall I accept it at your hands, saith the Lord? 13. Ye say also, Behold, what a weariness is it! and ye have snuffed at it, saith the LORD of hosts; and ye have brought that which was taken by violence, and the lame, and the sick; thus ye bring the offering: should I accept this of your hand? saith the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13: Русский перевод здесь точно передает мысль масоретского текста. Священники говорят, что им трудно выбирать, какое животное годится в жертву, какое — нет (вот сколько труда). Но более правильную мысль содержит текст LХХ-ти: «и это от злострадания». По этому тексту, здесь содержится извинение, какое измыслили священники, когда пророк их упрекал в принесении слепых и хромых животных в жертву Богу. Они говорили, что это допускается ими только в силу затруднительных обстоятельств, в каких находились приносители. Тихомиров, признавая правильным славянское чтение (по LXX-ти), так переводит весь стих: и вы говорите: «это делается от трудных обстоятельств». И вы пренебрегаете Мною, — говорит Иегова Саваоф: приводите краденое, хромое и больное — и приносите жертву. Приму ли Я ее из рук ваших? — говорит Иегова». Adam Clarke: Commentary on the Bible - 1831 1:13: Ye have snuffed at it - A metaphor taken from cattle which do not like their fodder. They blow strongly through their nose upon it; and after this neither they nor any other cattle will eat it. Ye brought that which was torn, and the lame, and the sick - There had never been such abominations in the Divine worship before. What was of no worth in itself, and what could not be used by its owner, was brought to God's altar, and offered for sacrifice! Was not the punishment of these wretches less than their crimes? Albert Barnes: Notes on the Bible - 1834 1:13: What a weariness! - What an onerous service it is! The service of God is its own reward. If not, it becomes a greater toil, with less reward from this earth, than the things of this earth. Our only choice is between love and weariness. And ye have snuffed - (puffed) at it , i. e., at the altar; as a thing contemptible. "Ye, have brought that which was taken by violence." In despising any positive law of God, they despised the lawgiver; and so, from contempt of the ceremonial law, they went on to break the moral law. It were indeed a mockery of God, to break a law whereby He bound man to man, and therefrom to seek to appease Himself. Yet in rough times, people, even in Christianity, have made their account with their souls, by giving to the poor a portion of what they had taken from the rich. "God," it was said to such an one, "rejects the gifts obtained by violence and robbery. He loves mercy, justice and humanity, and by the lovers of these only will He be worshiped." (Ecclesiasticus 34:18-20.) "He that sacrificeth of a thing wrongfully gotten, his offering is ridiculous, and the gifts of unjust men are not accepted. The Most High is not pleased with the offerings of the wicked, neither is He pacified for sin by the multitude of sacrifices. Whoso bringeth an offering of the goods of the poor doeth as one that killeth the son before the father's eyes." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:13: Behold: Sa1 2:29; Isa 43:22; Amo 8:5; Mic 6:3; Mar 14:4, Mar 14:5, Mar 14:37, Mar 14:38 and ye have snuffed at it: or, whereas ye might have blown it away torn: Mal 1:7, Mal 1:8; Lev 22:8, Lev 22:19-23; Deu 15:21; Eze 4:14, Eze 44:31 should I accept: Mal 2:13; Isa 1:12, Isa 57:6; Jer 7:9-11, Jer 7:21-24; Amo 5:21-23; Zac 7:5, Zac 7:6; Mat 6:1, Mat 6:2, Mat 6:5, Mat 6:16 Geneva 1599 1:13 Ye said also, Behold, what a (o) weariness [is it]! and ye have snuffed at it, saith the LORD of hosts; and ye brought [that which was] torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD. (o) The priests and people were both weary with serving God, and did not regard what manner of sacrifice and service they gave to God: for that which was least profitable, was thought good enough for the Lord. John Gill 1:13 Ye said also, Behold, what a weariness is it?.... These are either the words of the priests, saying what a wearisome and fatiguing business the temple service was to them, for which they thought they were poorly paid; such as slaying the sacrifices; removing the ashes from the altar; putting the wood in order; kindling the fire, and laying the sacrifice on it: or of the people that brought the sacrifice, who, when they brought a lamb upon their shoulders, and laid it down, said, how weary are we with bringing it, suggesting it was so fat and fleshy; so Kimchi and Abarbinel, to which sense the Targum seems to agree; which paraphrases it, "but if ye say, lo, what we have brought is from our labour;'' and so the Syriac version, "and ye say, this is from our labour"; and the Vulgate Latin version, "and ye say, lo, from labour"; and the Septuagint version, "and ye say, these are from affliction"; meaning that what they brought was with great toil and labour, out of great poverty, misery, and affliction: and ye have snuffed at it, saith the Lord of hosts; or, "blown it" (p); filled it with wind, that it might seem fat and fleshy, when it was poor and lean; so Abarbinel and Abendana: or ye have puffed, and panted, and blown, as persons weary with bringing such a heavy lamb, when it was so poor and light, that, if it was blown at, it would fall to the ground; so R. Joseph Kimchi: or ye have puffed at it, thrown it upon the ground by way of contempt; so David Kimchi: or, "ye have grieved him" (q); the owner of the lamb, from whom they stole it; which sense is mentioned by Kimchi and Ben Melech; taking the word rendered "torn", in the next clause, for that which was "stolen". Jarchi says this is one of the eighteen words corrected by the scribes; and that instead of "it", it should be read "me": and the whole rendered, "and ye have grieved me"; the Lord, by bringing such sacrifices, and complaining of weariness, and by their hypocrisy and deceitfulness. Cocceius renders the words, "ye have made him to expire"; meaning the Messiah, whom the Jews put to death: and ye have brought that which was torn, and the lame, and the sick; See Gill on Mal 1:8 and if the first word is rendered "stolen", as it may, this offering was an abomination to the Lord, Is 61:8, thus ye brought an offering; such an one as it was: or a "minchah", a meat offering, along with these abominable ones: should I accept this of your hands? saith the Lord; which, when offered to a civil governor, would not be acceptable, Mal 1:8 and when contrary to the express law of God. (p) "et efflastis illam", Montanus; "anheli isto estis", Tigurine version; "exsufflare possetis", Junius & Tremellius, Piscator, "difflatis", Drusius; "sufflavistis illud", Burkius. (q) "Et contristastis illum"; so some in Vatablus. John Wesley 1:13 What a weariness - What a toil and drudgery to observe every point of the law. This - With such minds snuffing at my service, and with such sacrifices, unfit for mine altar. Robert Jamieson, A. R. Fausset and David Brown 1:13 what a weariness is it!--Ye regard God's service as irksome, and therefore try to get it over by presenting the most worthless offerings. Compare Mic 6:3, where God challenges His people to show wherein is the "weariness" or hardship of His service. Also Is 43:22-24, wherein He shows that it is they who have "wearied" Him, not He who has wearied them. snuffed at--despised. it--the table of the Lord, and the meat on it (Mal 1:12). torn--namely, by beasts, which it was not lawful to eat, much less to offer (Ex 22:31). thus . . . offering--Hebrew, mincha; the unbloody offering of flour, &c. Though this may have been of ordinary ingredients, yet the sacrifices of blemished animals accompanying it rendered it unacceptable.
1:141:14: Անիծեա՛լ լիցի մարդն որ կարօղ իցէ, եւ կայցէ ՚ի խաշին նորա ո՛րձ. եւ ուխտ իւր յանձին իւրում. եւ մատուցանիցէ Տեառն զարատաւորն. զի Թագաւոր յաղթօղ եմ ես՝ ասէ Տէր ամենակալ. եւ անուն իմ երեւելի՛ ՚ի մէջ ազգաց[10906]։[10906] Ոմանք. Անիծեալ իցէ մարդն։ 14 Թող անիծեալ լինի այն մարդը, որն ունեւոր է, իր հօտի մէջ որձ ունի եւ ուխտ է արել մատուցել, սակայն արատաւորն է մատուցում Տիրոջը: Մինչդեռ ես յաղթող թագաւոր եմ, - ասում է ամենակալ Տէրը, - եւ իմ անունը յայտնի է ազգերի մէջ»: 14 Բայց անիծեալ ըլլայ այն խաբեբայ մարդը, Որ իր հօտին մէջ որձ ունենալով՝ ուխտ կ’ընէ, Բայց արատաւորը Տէրոջը կը մատուցանէ. Քանզի ես մեծ Թագաւոր եմ, կ’ըսէ զօրքերու Տէրը, Ու իմ անունս ազգերու մէջ ահարկու է»։ Անիծեալ լիցի ^[17]մարդն որ կարօղ իցէ, եւ կայցէ ի խաշին նորա որձ, եւ ուխտ իւր յանձին իւրում``, եւ մատուցանիցէ Տեառն զարատաւորն. զի Թագաւոր ^[18]յաղթօղ եմ ես, ասէ Տէր ամենակալ, եւ անուն իմ ^[19]երեւելի ի մէջ ազգաց: 1:14: Անիծեա՛լ լիցի մարդն որ կարօղ իցէ, եւ կայցէ ՚ի խաշին նորա ո՛րձ. եւ ուխտ իւր յանձին իւրում. եւ մատուցանիցէ Տեառն զարատաւորն. զի Թագաւոր յաղթօղ եմ ես՝ ասէ Տէր ամենակալ. եւ անուն իմ երեւելի՛ ՚ի մէջ ազգաց[10906]։ [10906] Ոմանք. Անիծեալ իցէ մարդն։ 14 Թող անիծեալ լինի այն մարդը, որն ունեւոր է, իր հօտի մէջ որձ ունի եւ ուխտ է արել մատուցել, սակայն արատաւորն է մատուցում Տիրոջը: Մինչդեռ ես յաղթող թագաւոր եմ, - ասում է ամենակալ Տէրը, - եւ իմ անունը յայտնի է ազգերի մէջ»: 14 Բայց անիծեալ ըլլայ այն խաբեբայ մարդը, Որ իր հօտին մէջ որձ ունենալով՝ ուխտ կ’ընէ, Բայց արատաւորը Տէրոջը կը մատուցանէ. Քանզի ես մեծ Թագաւոր եմ, կ’ըսէ զօրքերու Տէրը, Ու իմ անունս ազգերու մէջ ահարկու է»։ zohrab-1805▾ eastern-1994▾ western am▾	1:141:14 Проклят лживый, у которого в стаде есть неиспорченный самец, и он дал обет, а приносит в жертву Господу поврежденное: ибо Я Царь великий, и имя Мое страшно у народов. 1:14 καὶ και and; even ἐπικατάρατος επικαταρατος cursed ὃς ος who; what ἦν ειμι be δυνατὸς δυνατος possible; able καὶ και and; even ὑπῆρχεν υπαρχω happen to be; belong ἐν εν in τῷ ο the ποιμνίῳ ποιμνιον flock αὐτοῦ αυτος he; him ἄρσεν αρσην male καὶ και and; even εὐχὴ ευχη wish; vow αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even θύει θυω immolate; sacrifice διεφθαρμένον διαφθειρω deteriorate; ruin τῷ ο the κυρίῳ κυριος lord; master διότι διοτι because; that βασιλεὺς βασιλευς monarch; king μέγας μεγας great; loud ἐγώ εγω I εἰμι ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπιφανὲς επιφανης manifest; notable ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste 1:14 וְ wᵊ וְ and אָר֣וּר ʔārˈûr ארר curse נֹוכֵ֗ל nôḵˈēl נכל act cunningly וְ wᵊ וְ and יֵ֤שׁ yˈēš יֵשׁ existence בְּ bᵊ בְּ in עֶדְרֹו֙ ʕeḏrˌô עֵדֶר flock זָכָ֔ר zāḵˈār זָכָר male וְ wᵊ וְ and נֹדֵ֛ר nōḏˈēr נדר vow וְ wᵊ וְ and זֹבֵ֥חַ zōvˌēₐḥ זבח slaughter מָשְׁחָ֖ת mošḥˌāṯ שׁחת destroy לַֽ lˈa לְ to אדֹנָ֑י ʔḏōnˈāy אֲדֹנָי Lord כִּי֩ kˌî כִּי that מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king גָּדֹ֜ול gāḏˈôl גָּדֹול great אָ֗נִי ʔˈānî אֲנִי i אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and שְׁמִ֖י šᵊmˌî שֵׁם name נֹורָ֥א nôrˌā ירא fear בַ va בְּ in † הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people 1:14. maledictus dolosus qui habet in grege suo masculum et votum faciens immolat debile Domino quia rex magnus ego dicit Dominus exercituum et nomen meum horribile in gentibusCursed is the deceitful man that hath in his flock a male, and making a vow offereth in sacrifice that which is feeble to the Lord: for I am a great King, saith the Lord of hosts, and my name is dreadful among the Gentiles. 14. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a blemished thing: for I am a great king, saith the LORD of hosts, and my name is terrible among the Gentiles. But cursed [be] the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I [am] a great King, saith the LORD of hosts, and my name [is] dreadful among the heathen: 1:14 Проклят лживый, у которого в стаде есть неиспорченный самец, и он дал обет, а приносит в жертву Господу поврежденное: ибо Я Царь великий, и имя Мое страшно у народов. 1:14 καὶ και and; even ἐπικατάρατος επικαταρατος cursed ὃς ος who; what ἦν ειμι be δυνατὸς δυνατος possible; able καὶ και and; even ὑπῆρχεν υπαρχω happen to be; belong ἐν εν in τῷ ο the ποιμνίῳ ποιμνιον flock αὐτοῦ αυτος he; him ἄρσεν αρσην male καὶ και and; even εὐχὴ ευχη wish; vow αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even θύει θυω immolate; sacrifice διεφθαρμένον διαφθειρω deteriorate; ruin τῷ ο the κυρίῳ κυριος lord; master διότι διοτι because; that βασιλεὺς βασιλευς monarch; king μέγας μεγας great; loud ἐγώ εγω I εἰμι ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπιφανὲς επιφανης manifest; notable ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste 1:14 וְ wᵊ וְ and אָר֣וּר ʔārˈûr ארר curse נֹוכֵ֗ל nôḵˈēl נכל act cunningly וְ wᵊ וְ and יֵ֤שׁ yˈēš יֵשׁ existence בְּ bᵊ בְּ in עֶדְרֹו֙ ʕeḏrˌô עֵדֶר flock זָכָ֔ר zāḵˈār זָכָר male וְ wᵊ וְ and נֹדֵ֛ר nōḏˈēr נדר vow וְ wᵊ וְ and זֹבֵ֥חַ zōvˌēₐḥ זבח slaughter מָשְׁחָ֖ת mošḥˌāṯ שׁחת destroy לַֽ lˈa לְ to אדֹנָ֑י ʔḏōnˈāy אֲדֹנָי Lord כִּי֩ kˌî כִּי that מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king גָּדֹ֜ול gāḏˈôl גָּדֹול great אָ֗נִי ʔˈānî אֲנִי i אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and שְׁמִ֖י šᵊmˌî שֵׁם name נֹורָ֥א nôrˌā ירא fear בַ va בְּ in † הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people 1:14. maledictus dolosus qui habet in grege suo masculum et votum faciens immolat debile Domino quia rex magnus ego dicit Dominus exercituum et nomen meum horribile in gentibus Cursed is the deceitful man that hath in his flock a male, and making a vow offereth in sacrifice that which is feeble to the Lord: for I am a great King, saith the Lord of hosts, and my name is dreadful among the Gentiles. 14. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a blemished thing: for I am a great king, saith the LORD of hosts, and my name is terrible among the Gentiles. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14: Теперь пророк обличает уже простых израильтян в пренебрежении к жертвеннику Иеговы. Оказывается, что у приносителей были и хорошие животные, притом мужеского пола (мужеский пол предпочитался женскому), и, однако, таких животных евреи оставляли у себя, принося в жертвы животных с пороками. — Я Царь великий — повторение мысли 11-го стиха. Пророк придает такую важность внешнему порядку при жертвоприношении, конечно, потому, что недостаток внимания к этому, утвержденному законом, порядку свидетельствовал о недостатке внутреннего Богопочтения в тогдашнем еврейском обществе. Замечательно при этом, что пророк предсказывает величайший переворот в деле Богопочтения. Прежде только Иерусалим считался законным местом совершения Богослужения и род Ааронов — законным совершителем Богослужения. Теперь же пророк провидит возможность принесения истинной чистой жертвы Богу на всяком месте, а не только в Иерусалиме. В связи с этим находится, конечно, и отмена того порядка, в силу которого только священники из рода Ааронова могли приносить жертвы. Жертвы со временем будут приноситься, очевидно, уже не одними потомками Аарона, а и другими лицами, из разных племен и народов (ст. 11-й). Не ясно ли, что Малахия является предвестником уничтожения национальных и местных границ истинного Богопочтения, о чем с полною ясностью возвестил Господь Иисус Христос (Ин IV:23: и сл.)? Adam Clarke: Commentary on the Bible - 1831 1:14: Cursed be the deceiver - Those who act thus, as they cannot elude God's notice, so neither shall they escape his curse. And voweth, and sacrificeth - a corrupt thing - The history of Ananias and Sapphira, Act 5:1, etc., is a complete comment on this. It was high time to break up this corrupt service; and after this time God does not appear to have paid any regard to it, for he sent them no other prophet. Albert Barnes: Notes on the Bible - 1834 1:14: Cursed is the deceiver - o "The fraudulent, hypocritical, false or deceitful dealer, who makes a show of one thing, and doth or intends another, nor doth to his power what he would make a show of doing; as if he could deceive God in doing in His service otherwise than He required, and yet be accepted by Him." The whole habit of these men was not to break with God, but to keep well with Him on as easy terms as they could. They even went beyond what the law required in making vows, probably for some temporal end, and then substituted for that which had typical perfection, the less valuable animal, the ewe and that, diseased. It was probably, to pRev_ent self-deceit, that the law commanded that the oblation for a vow should be Lev 22:19, Lev 22:21, "a male without blemish, perfect;" lest (which may be a temptation in impulsive vows) repenting of their vow, they should persuade themselves, that they had vowed less than they had. Ordinarily, then, it would not have been allowed to one, who had not the best to offer, to vow at all. But, in their alleged poverty, the prophet supposes that God would so far dispense with His own law, and accept the best which anyone had, although it did not come up to that law. Hence the clause, "which hath in his flock a male." "If thou hast not a male, that curse in no wise injureth thee. But saying this, he showeth, that they have what is best, and offer what is bad." They sinned, not against religion only, but against justice also. "For as a merchant, who offers his goods at a certain price, if he supply them afterward adulterated and corrupted, is guilty of fraud and is unjust, so he who promised to God a sacrifice worthy of God, and, according to the law, perfect and sound, is fraudulent and sins against justice, if he afterward gives one, defective, mutilated, vitiated, and is guilty of theft in a sacred thing, and so of sacrilege." Clergy or "all who have vowed, should learn hence, that what they have vowed should be given to God, entire, manly, perfect, the best. For, Rev_erence for the Supreme and Divine Majesty to whom they consecrate themselves demandeth this, that they should offer Him the highest, best and most perfect, making themselves a whole-burnt-offering to God." , "They who abandon all things of the world, and kindle their whole mind with the fire of divine love, these become a sacrifice and a whole-burnt-offering to Almighty God." , "Man himself, consecrated and devoted in the name of God, is a sacrifice." He then offers a corrupt thing who, like Ananias, keeps back "part of the price," and is the more guilty, because, while it was his own, it was in his own power. I am a great King - o "As God is Alone Lord through His universal Providence and His intrinsic authority, so He Alone is King, and a King so great, that of His greatness or dignity and perfection there is no end." My Name is dreadful among the pagan - Absence of any awe of God was a central defect of these Jews. They treated Him, as they would not a fellow-creature, for whom they had any respect or awe or fear. Some remaining instinct kept them from parting with Him; but they yielded a cold, wearisome, heartless service. Malachi points to the root of the evil, the ignorance, how awful God is. This is the root of so much irRev_erence in people's theories, thoughts, conversations, systems, acts, of the present day also. They know neither God or themselves. The relation is summed up in those words to a saint , "Knowest thou well, Who I am, and who thou art? I am He Who Is, and thou art she who is not." So Job says in the presence of God Job 42:5-6, "I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee: wherefore I abhor myself and repent in dust and ashes." To correct this, God, from the beginning, insists on the title which He gives Himself. (Deu 10:16-17; Deu 7:21. Nehemiah uses it in his prayers Neh 1:5; Neh 9:32 and Daniel Dan 9:4. It occurs also Neh 4:8 (14 English) Psa 47:3; 68:36; Psa 89:8; Psa 96:4; Psa 99:3; Psa 111:9; Zep 2:11. "Circumcise the foreskin of your hearts and be no more stiff-necked: for the Lord your God is God of gods and Lord of lords, the great God, the mighty and the terrible;" and in warning Deu 28:58-59, "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God, then the Lord thy God will make thy plagues wonderful" etc. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 1:14: cursed: Mal 3:9; Gen 27:12; Jos 7:11, Jos 7:12; Jer 48:10; Mat 24:51; Luk 12:1, Luk 12:2, Luk 12:46; Act 5:1-10; Rev 21:8 which hath in his flock: or, in whose flock is, Ecc 5:4, Ecc 5:5; Mar 12:41-44, Mar 14:8; Co2 8:12 for: Mal 1:8, Mal 1:11; Deu 28:58; Psa 47:2, Psa 48:2, Psa 95:3; Isa 57:15; Jer 10:10; Dan 4:37; Zac 14:9; Mat 5:35; Ti1 6:15 my name: Psa 68:35, Psa 76:12; Dan 9:4; Heb 12:29; Rev 15:4 Carl Friedrich Keil and Franz Delitzsch 1:14 "And cursed is he who deceives whilst there is in his flock a male animal, and he who vows and sacrifices to the Lord that which is corrupt; for I am a great King, saith Jehovah of hosts, and my name is feared among the nations." This verse is not attached adversatively to Mal 1:13, but Vav is the simple copula, for the question in Mal 1:13 has a negative sense, or is to be answered by "No." To this answer there is attached the curse upon all the Israelites who offer such sacrifices to God as have not the characteristics required by the law. Two cases are mentioned. In the first place, that when according to the law a male animal ought to have been sacrificed, the person offering the sacrifice offered a female, i.e., one of less value, under the pretence that he did not possess or could not procure a male. The prophet calls this nâkhal, cheating. The second case refers to votive sacrifices; for which as zebhach shelâmı̄m (Lev 22:21) both male and female animals could be used, though only such as were free from faults, inasmuch as animals having any moshchâth are declared in Lev 22:25 to be not acceptable. Moshchâth, according to the Masoretic pointing, is the feminine of the hophal participle for משׁחתתּ, like משׁרת for משׁרתת in 3Kings 1:15 (cf. Ewald, 188, b, and Olshausen, p. 393), according to which we should have to think of a female animal in bad condition. This pointing, however, is probably connected with the view still defended by Ewald, Maurer, and Hitzig, that the words ונדר וזבח are a continuation of the circumstantial clause וישׁ וגו, and that Mal 1:14 only refers to votive sacrifices: Cursed is the deceiver who has in his flock a male, but vows and sacrifices a corrupt female. This view, however, is evidently opposed to the meaning of the words. If לונדר were a circumstantial clause, we should expect והוּא נדר. Moreover, since even female animals were admissible for votive sacrifices, the vowing and offering of a female animal could not be blamed in itself, and therefore what was reprehensible was not that a female animal was vowed and offered in sacrifice by any one, but that, instead of offering a faultless animal (tâmı̄m), he presented a blemished one. We must therefore follow the ancient translators and many commentators, who read moshchâth (masc.), according to which the curse is pronounced upon any one who vowed a sacrifice and afterwards redeemed his vow with a faulty and unsuitable animal. An animal was moshchâth, corrupt, when it had any fault, which rendered it unsuitable for sacrifice. The reason for the curse is explained by reminding them of the greatness of God. Because Jehovah is a great King and His name is feared among the nations, to offer a corrupt animal in sacrifice is an offence against His majesty. Geneva 1599 1:14 But cursed [be] the deceiver, which hath in his flock (p) a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I [am] a great King, saith the LORD of hosts, and my name [is] dreadful among the heathen. (p) That is, has ability to serve the Lord according to his word, and yet will serve him according to his covetous mind. John Gill 1:14 But cursed be the deceiver,.... A cunning, crafty, subtle man, who thinks and contrives, speaks and acts, in a very artful and deceiving manner; though some derive the word from "to be able"; and so the Septuagint and Arabic versions render it, "who is able"; to bring a proper offering, a perfect lamb, as it follows: which hath in his flock a male; without spot and blemish, as the law requires: and voweth and sacrificeth to the Lord a corrupt thing; that was a female, or had blemishes in it; for the law required what was perfect and without a blemish for a vow; what was superfluous or deficient in its parts might do for a freewill offering, but not for a vow, Lev 22:18 wherefore such a man must be accursed, and such conduct must be highly resented by the Lord; had he it not in his power to do better, it might be excusable; but then it would be better not to have vowed at all; but to vow a sacrifice to the Lord, and deal deceitfully with him, when he could have brought an offering agreeable to his vow, and to the law, this is aggravated wickedness: for I am a great King, saith the Lord of hosts; the King of the whole world, the King of kings, and Lord of lords; and therefore to be honoured and reverenced suitable to his dignity and greatness: and my name is dreadful among the heathen; because of his judgments executed among them; or rather because of his Gospel preached unto them; for this may be considered as a prophecy of what would be when the Gospel should be spread in the Gentile world; and therefore if they, when he was made known to them, would fear and reverence him; then the Israelites, to whom he had given such instances and proofs of his love, ought to have shown a greater regard unto him. John Wesley 1:14 The deceiver - The hypocrite that would seem to offer a sacrifice of the best, but puts God off with the worst. A male - A perfect male, such as God requireth. Robert Jamieson, A. R. Fausset and David Brown 1:14 deceiver--hypocrite. Not poverty, but avarice was the cause of their mean offerings. male--required by law (Lev 1:3, Lev 1:10). great King-- (Ps 48:2; Mt 5:35). my name . . . dreadful among . . . heathen--Even the heathen dread Me because of My judgments; what a reproach this is to you, My people, who fear Me not (Mal 1:6)! Also it may be translated, "shall be feared among," &c. agreeing with the prophecy of the call of the Gentiles (Mal 1:11).

Մաղաքիա / Malachi - 1 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown