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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Любовь Иеговы и неблагодарность Израиля. 5-7. Наказание Израиля. 8-11. Милость Божия к избранному народу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The great goodness of God towards his people Israel, and the great things he had done for them, ver. 1, 3, 4. II. Their ungrateful conduct towards him, notwithstanding his favours towards them, ver. 2-4, 7, 12. III. Threatenings of wrath against them for their ingratitude and treachery, ver. 5, 6. IV. Mercy remembered in the midst of wrath, ver. 8, 9. V. Promises of what God would yet do for them, ver. 10, 11. VI. An honourable character given of Judah, ver. 12.
Adam Clarke: Commentary on the Bible - 1831
This chapter gives a very pathetic representation of God's tender and affectionate regard for Israel, by metaphors chiefly borrowed from the conduct of mothers toward their tender offspring. From this, occasion is taken to reflect on their ungrateful return to the Divine goodness, and to denounce against them the judgments of the Almighty, Hos 11:1-7. But suddenly and unexpectedly the prospect changes. Beams of mercy break frown the clouds just now fraught with vengeance. God, to speak in the language of men, feels the relentings of a tender parent; his bowels yearn; his mercy triumphs; his rebellious child shall yet be pardoned. As the lion of the tribe of Judah, he will employ his power to save his people, he will call his children from the land of their captivity; and, as doves, they will fly to him, a faithful and a holy people, Hos 11:8-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 11:1, The ingratitude of Israel unto God for his benefits; Hos 11:5, His judgment; Hos 11:8, God's mercy toward them; Hos 11:12, Israel's falsehood and Judah's fidelity.
John Gill
INTRODUCTION TO HOSEA 11
This chapter gives an account of the free and ancient love of God to Israel, and of the benefits and blessings of goodness he bestowed upon them; and of their ingratitude in not owning them, nor hearkening to his prophets, but sacrificing and burning incense to idols, Hos 11:1; wherefore they are threatened with disappointment of relief from Egypt, with captivity into Assyria, and with the ravages of the sword in all places, being a people bent to backsliding, and incorrigible, Hos 11:5; and yet, notwithstanding all this, the bowels of the Lord yearn after them, and promises of mercy are made to them; that they shall not utterly be destroyed, but a remnant shall be spared; which in the latter day shall be called and follow after the Lord, the King Messiah, and be returned from their captivity, and be resettled in their own land, and replaced in their own houses, Hos 11:8; the chapter is concluded with an honourable character of Judah, Hos 11:12.
11:111:1: Ընդ առաւօտս. ընկեցաւ թագաւորն Իսրայէլի։ Քանզի տղա՛յ էր Իսրայէլ, եւ ես սիրեցի զնա, եւ յԵգիպտոսէ՛ կոչեցի զորդիս նորա[10438]։ [10438] Ոսկան թերեւս Լատինական թարգմանութեանն կամելով համաձայնել՝ դնէ. Եւ յԵգիպտոսէ կոչեցի զորդի իմ։
1 «Առաւօտեան նրանք ընկան,ընկաւ Իսրայէլի թագաւորը: Քանի դեռ մանուկ էր Իսրայէլը,ես սիրեցի նրան եւ Եգիպտոսից կանչեցի նրա որդիներին:
11 «Երբ Իսրայէլը մանուկ էր, զանիկա կը սիրէի Ու իմ որդիս Եգիպտոսէն կանչեցի։
Քանզի տղայ էր Իսրայէլ, եւ ես սիրեցի զնա, եւ յԵգիպտոսէ կոչեցի զորդի իմ:

11:1: Ընդ առաւօտս. ընկեցաւ թագաւորն Իսրայէլի։ Քանզի տղա՛յ էր Իսրայէլ, եւ ես սիրեցի զնա, եւ յԵգիպտոսէ՛ կոչեցի զորդիս նորա[10438]։
[10438] Ոսկան թերեւս Լատինական թարգմանութեանն կամելով համաձայնել՝ դնէ. Եւ յԵգիպտոսէ կոչեցի զորդի իմ։
1 «Առաւօտեան նրանք ընկան,ընկաւ Իսրայէլի թագաւորը: Քանի դեռ մանուկ էր Իսրայէլը,ես սիրեցի նրան եւ Եգիպտոսից կանչեցի նրա որդիներին:
11 «Երբ Իսրայէլը մանուկ էր, զանիկա կը սիրէի Ու իմ որդիս Եգիպտոսէն կանչեցի։
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11:111:1 На заре погибнет царь Израилев! Когда Израиль был юн, Я любил его и из Египта вызвал сына Моего.
11:1 διότι διοτι because; that νήπιος νηπιος minor Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐγὼ εγω I ἠγάπησα αγαπαω love αὐτὸν αυτος he; him καὶ και and; even ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos μετεκάλεσα μετακαλεω beckon τὰ ο the τέκνα τεκνον child αὐτοῦ αυτος he; him
11:1 כִּ֛י kˈî כִּי that נַ֥עַר nˌaʕar נַעַר boy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וָ wā וְ and אֹהֲבֵ֑הוּ ʔōhᵃvˈēhû אהב love וּ û וְ and מִ mi מִן from מִּצְרַ֖יִם mmiṣrˌayim מִצְרַיִם Egypt קָרָ֥אתִי qārˌāṯî קרא call לִ li לְ to בְנִֽי׃ vᵊnˈî בֵּן son
11:1. sicuti mane transit pertransiit rex Israhel quia puer Israhel et dilexi eum et ex Aegypto vocavi filium meumAs the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt.
1. When Israel was a child, then I loved him, and called my son out of Egypt.
11:1. Just as the morning passes, so has the king of Israel passed by. For Israel was a child and I loved him; and out of Egypt I called my son.
11:1. When Israel [was] a child, then I loved him, and called my son out of Egypt.
[118] When Israel [was] a child, then I loved him, and called my son out of Egypt:

11:1 На заре погибнет царь Израилев! Когда Израиль был юн, Я любил его и из Египта вызвал сына Моего.
11:1
διότι διοτι because; that
νήπιος νηπιος minor
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐγὼ εγω I
ἠγάπησα αγαπαω love
αὐτὸν αυτος he; him
καὶ και and; even
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
μετεκάλεσα μετακαλεω beckon
τὰ ο the
τέκνα τεκνον child
αὐτοῦ αυτος he; him
11:1
כִּ֛י kˈî כִּי that
נַ֥עַר nˌaʕar נַעַר boy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וָ וְ and
אֹהֲבֵ֑הוּ ʔōhᵃvˈēhû אהב love
וּ û וְ and
מִ mi מִן from
מִּצְרַ֖יִם mmiṣrˌayim מִצְרַיִם Egypt
קָרָ֥אתִי qārˌāṯî קרא call
לִ li לְ to
בְנִֽי׃ vᵊnˈî בֵּן son
11:1. sicuti mane transit pertransiit rex Israhel quia puer Israhel et dilexi eum et ex Aegypto vocavi filium meum
As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt.
11:1. Just as the morning passes, so has the king of Israel passed by. For Israel was a child and I loved him; and out of Egypt I called my son.
11:1. When Israel [was] a child, then I loved him, and called my son out of Egypt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Слова "на заре погибнет царь Израилев" в евр. Библии отнесены к концу Х-й гл., к которой они и принадлежат по смыслу. Пророк говорит о погибели не определенного какого-либо царя, о царской власти вообще или царства. Эта погибель постигнет царство во время зари, т. е. во время, по-видимому, наступившего благополучия. - Любовь Господа к Израилю началась ещё от дней юности последнего (слав.: понеже младенец Израиль), т. е. с того времени, когда Израиль выступил впервые в качестве народа. Любовь Господа к Израилю выразилась прежде всего в освобождении его из Египта (по Гоонакеру, со времени Египта Господь стал обращаться с призывами к Израилю). Из Египта вызвал сына моего (beni), у LXX ta tekna autou детей его. Все древние переводы и ев. Матфей, приводящий данное место (II:15), читают его согласно с евр. Поэтому нужно предположить, что LXX ошибочно евр. beni перевели множ. числом и с суфф. 3-го лица. Ев. Матфей рассматриваемые слова Осии приводит как пророчество о возвращении младенца Иисуса с Матерью из Египта. Пророк ближайшим образом говорит, конечно, об Израиле. Но Израиль, в целях домостроительства спасения усыновленный Богом через Синайский Завет (Исх IV:22), был прообразом воплотившегося для спасения людей Мессии - Сына Божия. Поэтому и все важнейшие моменты в истории Израиля, направлялись так, что они являлись предуказаниями на обетованного Мессию. "Как пребывание в Египте Израиля потребно было для того, чтобы Израиль, когда он был еще как бы в младенческом возрасте и образовывался в богоизбранный народ, был удален от пагубного влияния хананейства, - так пребывание в Египте Спасителя потребно было для того, чтобы Христос, находившийся еще в детском возрасте и предназначенный Богом к великой миссии, сохранился невредимым среди бесчеловечных убийств Ирода. Как пребывание в Египте Израиля должно было продолжиться до тех пор, пока не наполнилась мера беззаконий пагубных для него Аморpeeв (Быт XV:16), когда Бог и вызвал из Египта Своего нареченного Сына, - так и пребывание в Египте Спасителя должно было продолжатся до тех пор, пока не умер опасный для Него Ирод (Мф II:19, 20), когда Бог "возвратил из Египта Своего Истинного Сына" (Бродович, с. 379).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 When Israel was a child, then I loved him, and called my son out of Egypt. 2 As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. 3 I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them. 4 I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them. 5 He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return. 6 And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels. 7 And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.
Here we find,
I. God very gracious to Israel. They were a people for whom he had done more than for any people under heaven, and to whom he had given more, which they are here, I will not say upbraided with (for God gives, and upbraids not), but put in mind of, as an aggravation of their sin and an encouragement to repentance. 1. He had a kindness for them when they were young (v. 1): When Israel was a child then I loved him; when they first began to multiply into a nation in Egypt God then set his love upon them, and chose them because he loved them, because he would love them, Deut. vii. 7, 8. When they were weak and helpless as children, foolish and froward as children, when they were outcasts, and children exposed, then God loved them; he pitied them, and testified his goodwill to them; he bore them as the nurse does the sucking child, nourished them, and suffered their manners. Note, Those that have grown up, nay, those that have grown old, ought often to reflect upon the goodness of God to them in their childhood. 2. He delivered them out of the house of bondage: I called my son out of Egypt, because a son, because a beloved son. When God demanded Israel's discharge from Pharaoh he called them his son, his first-born. Note, Those whom God loves he calls out of the bondage of sin and Satan into the glorious liberty of his children. These words are said to have been fulfilled in Christ, when, upon the death of Herod, he and his parents were called out of Egypt (Matt. ii. 15), so that the words have a double aspect, speaking historically of the calling of Israel out of Egypt and prophetically of the bringing of Christ thence; and the former was a type of the latter, and a pledge and earnest of the many and great favours God had in reserve for that people, especially the sending of his Son into the world, and the bringing him again into the land of Israel when they had unkindly driven him out, and he might justly never have returned. The calling of Christ out of Egypt was a figure of the calling of all that are his, through him, out of spiritual slavery. 3. He gave them a good education, took care of them, took pains with them, not only as a father or tutor, but, such is the condescension of divine grace, as a mother or nurse (v. 3): I taught Ephraim also to go, as a child in leading-strings is taught. When they were in the wilderness God led them by the pillar of cloud and fire, showed them the way in which they should go, and bore them up, taking them by the arms. He taught them to go in the way of his commandments, by the institutions of the ceremonial law, which were as tutors and governors to that people under age. He took them by the arms, to guide them, that they might not stray, and to hold them up, that they might not stumble and fall. God's spiritual Israel are thus supported. Thou has holden me by my right hand, Ps. lxxiii. 23. 4. When any thing was amiss with them, or they were ever so little out of order, he was their physician: "I healed them; I not only took a tender care of them (a friend may do that), but wrought an effectual cure: it is a God only that can do that. I am the Lord that healeth thee (Exod. xv. 26), that redresseth all thy grievances." 5. He brought them into his service by mild and gentle methods (v. 4): I drew them with cords of a man, with bands of love. Note, It is God's work to draw poor souls to himself; and none can come to him except he draw them, John vi. 44. He draws, (1.) With the cords of a man, with such cords as men draw with that have a principle of humanity, or such cords as men are drawn with; he dealt with them as men, in an equitable rational way, in an easy gentle way, with the cords of Adam. He dealt with them as with Adam in innocency, bringing them at once into a paradise, and into covenant with himself. (2.) With bands of love, or cartropes of love. This word signifies stronger cords than the former. He did not drive them by force into his service, whether they would or no, nor rule them with rigour, nor detain them by violence, but his attractives were all loving and endearing, all sweet and gentle, that he might overcome them with kindness. Moses, whom he made their guide, was the meekest man in the world. Kindnesses among men we commonly call obligations, or bonds, bonds of love. Thus God draws with the savour of his good ointments (Cant. i. 4), draws with lovingkindness, Jer. xxxi. 3. Thus God deals with us, and we must deal in like manner with those that are under our instruction and government, deal rationally and mildly with them. 6. He eased them of the burdens they had been long groaning under: I was to them as those that take off the yoke on their jaws, alluding to the care of the good husbandman, who is merciful to his beast, and will not tire him with hard and constant labour. Probably, in those times, the yoke on the neck of the oxen was fastened with some bridle, or headstall, over the jaws, which muzzled the mouth of the ox. Israel in Egypt were thus restrained from the enjoyments of their comforts and constrained to hard labour; but God eased them, removed their shoulder from the burden, Ps. lxxxi. 6. Note, Liberty is a great mercy, especially out of bondage. 7. He supplied them with food convenient. In Egypt they fared hard, but, when God brought them out, he laid meat unto them, as the husbandman, when he has unyoked his cattle, fodders them. God rained manna about their camp, bread from heaven, angels' food; other creatures seek their meat, but God laid meat to his own people, as we do to our children, was himself their caterer and carver, anticipated them with the blessings of goodness.
II. Here is Israel very ungrateful to God.
1. They were deaf and disobedient to his voice. He spoke to them by his messengers, Moses and his other prophets, called them from their sins, called them to himself, to their work and duty; but as they called them so they went from them; they rebelled in those particular instances wherein they were admonished; the more pressing and importunate the prophets were with them, to persuade them to that which was good, the more refractory they were, and the more resolute in their evil ways, disobeying for disobedience-sake. This foolishness is bound in the hearts of children, who, as soon as they are taught to go, will go from those that call them.
2. They were fond of idols, and worshipped them: They sacrificed to Baalim, first one Baal and then another, and burnt incense to graven images, though they were called to by the prophets of the Lord again and again not to do this abominable thing which he hated. Idolatry was the sin which from the beginning, and all along, had most easily beset them.
3. They were regardless of God, and of his favours to them: They knew not that I healed them. They looked only at Moses and Aaron, the instruments of their relief, and, when any thing was amiss, quarrelled with them, but looked not through them to God who employed them. Or, When God corrected them, and kept them under a severe discipline, they understood not that it was for their good, and that God thereby healed them, and it was necessary for the perfecting of their cure, else they would have been better reconciled to the methods God took. Note, Ignorance is at the bottom of ingratitude, ch. ii. 8.
4. They were strongly inclined to apostasy. This is the blackest article in the charge (v. 7): My people are bent to backsliding from me. Every word here is aggravating. (1.) They backslide. There is no hold of them, no stedfastness in them; they seem to come forward, towards God, but they quickly slide back again, and are as a deceitful bow. (2.) They backslide from me, from God, the chief good, the fountain of life and living waters, from their God who never turned from them, nor war as a wilderness to them. (3.) They are bent to backslide; they are ready to sin; there is in their natures a propensity to that which is evil; at the best they hang in suspense between God and the world, so that a little thing serves to draw them the wrong way; they are forward to close with every temptation. It also intimates that they are resolute in sin; their hearts are fully set in them to do evil the bias is strong that way; and they persist in their backslidings, whatever is said or done to stop them; and yet, (4.) "They are, in profession, my people. They are called by my name, and profess relation to me; they are mine, whom I have done much for and expect much from, whom I have nourished and brought up, as children, and yet they backslide from me." Note, In our repentance we ought to lament not only our backslidings, but our bent to backslide, not only our actual transgressions, but our original corruption, the sin that dwells in us, the carnal mind.
5. They were strangely averse to repentance and reformation. Here are two expressions of their obstinacy:-- (1.) They refused to return, v. 5. So much were they bent to backslide that, though they could not but find, upon trial, the folly of their backslidings, and that when they forsook God they changed for the worse, yet they went on frowardly. I have loved strangers, and after them I will go. They were commanded to return, were courted and entreated to return, were promised that if they would they should be kindly received, but they refused. (2.) Though they called them to the Most High. God's prophets and ministers called them to return to the God from whom they had revolted, to the most high God, from whom they had sunk into this wretched degeneracy; they called them from the worship of the idols, which were so much below them, and the worship of which was therefore their disparagement, to the true God, who was so much above them, and the worship of whom was therefore their preferment; they called them from this earth to high and heavenly things; but they called in vain. None at all would exalt him. Though he is the most high God they would not acknowledge him to be so, would do nothing to honour him nor give him the glory due to his name. Or, They would not exalt themselves, would not rise out of that state of apostasy and misery into which they had precipitated themselves; but there they contentedly lay still, would not lift up their heads nor lift up their souls. Note, God's faithful ministers have taken a great deal of pains, to no purpose, with backsliding children, have called them to the Most High; but none would stir, none at all would exalt him.
III. Here is God very angry, and justly so, with Israel; see what are the tokens of God's displeasure with which they are here threatened. 1. God, who brought them out of Egypt, to take them for a people to himself, since they would not be faithful to him, shall bring them into a worse condition than he at first found them in (v. 5): "He shall not return into the land of Egypt, though that was a house of bondage grievous enough; but he shall go into a harder service, for the Assyrian shall be his king, who will use him worse than ever Pharaoh did." They shall not return into Egypt, which lies near, where they may hear often from their own country, and whence they may hope shortly to return to it again; but they shall be carried into Assyria, which lies much more remote, and where they shall be cut off from all correspondence with their own land and from all hopes of returning to it, and justly, because they refused to return. Note, Those that will not return to the duties they have left cannot expect to return to the comforts they have lost. 2. God, who gave them Canaan, that good land, and a very safe and comfortable settlement in it, shall bring his judgments upon them there, which shall make their habitation unsafe and uncomfortable (v. 6): The sword shall come upon them, the sword of war, the sword of a foreign enemy, prevailing against them and triumphing over them. (1.) This judgment shall spread far. The sword shall fasten upon their cities, those nests of people and store-houses of wealth; it shall likewise reach to their branches, the country villages (so some), the citizens themselves (so others), or the bars (so the word signifies) and gates of their city, or all the branches of their revenue and wealth, or their children, the branches of their families. (2.) It shall last long: It shall abide on their cities. David thought three months flying before his enemies was the only judgment of the three that was to be excepted against; but this sword shall abide much longer than three months on the cities of Israel. They continued their rebellions against God, and therefore God continued his judgments on them. (3.) It shall make a full end: It shall consume their branches, and devour them, and lay all waste, and this because of their own counsels, that is, because they would have their own projects, which God therefore, in a way of righteous judgment, gave them up to. Note, The confusion of sinners is owing to their contrivance. God's counsels would have saved them, but their own counsels ruined them.
Adam Clarke: Commentary on the Bible - 1831
11:1: When Israel was a child - In the infancy of his political existence.
I loved him, and called my son out of Egypt - Where he was greatly oppressed; and in this I gave the proof of my love. I preserved my people in their affliction there, and brought them safely out of it.
Albert Barnes: Notes on the Bible - 1834
11:1: When Israel was a child, then I loved him - God loved Israel, as He Himself formed it, ere it corrupted itself. He loved it for the sake of the fathers, Abraham, Isaac, and Jacob, as he saith, "Jacob have I loved, but Esau have I hated" Mal 1:2. Then, when it was weak, helpless, oppressed by the Egyptians, afflicted, destitute, God loved him, cared for him, delivered him from oppression, and called him out of Egypt. : "When did He love Israel? When, by His guidance, Israel regained freedom, his enemies were destroyed, he was fed with "food from heaven," he heard the voice of God, and received the law from Him. He was unformed in Egypt; then he was informed by the rules of the law, so as to be matured there. He was a child in that vast waste. For he was nourished, not by solid food, but by milk, i. e., by the rudiments of piety and righteousness, that he might gradually attain the strength of a man. So that law was a schoolmaster, to retain Israel as a child, by the discipline of a child, until the time should come when all, who despised not the heavenly gifts, should receive the Spirit of adoption. The prophet then, in order to show the exceeding guilt of Israel, says, "When Israel was a child," (in the wilderness, for then he was born when he bound himself to conform to the divine law, and was not yet matured) "I loved him," i. e., I gave him the law, priesthood, judgments, precepts, instructions; I loaded him with most ample benefits; I preferred him to all nations, expending on him, as on My chief heritage and special possession, much watchful care and pains."
I called My son out of Egypt - As He said to Pharaoh, "Israel is My son, even My firstborn; let My son go, that he may serve Me" Exo 4:22-23. God chose him out of all nations, to be His special people. Yet also God chose him, not for himself, but because He willed that Christ, His only Son, should "after the flesh" be born of him, and for, and in, the Son, God called His people, "My son." : "The people of Israel was called a son, as regards the elect, yet only for the sake of Him, the only begotten Son, begotten, not adopted, who, "after the flesh," was to be born of that people, that, through His Passion, He might bring many sons to glory, disdaining not to have them as brethren and co-heirs. For, had He not come, who was to come, the Well Beloved Son of God, Israel too could never, anymore than the other nations, have been called the son of so great a Father, as the Apostle, himself of that people, saith, "For we were, by nature, children of wrath, even as others" Eph 2:3.
Since, however, these words relate to literal Israel, the people whom God brought out by Moses, how were they fulfilled in the infant Jesus, when He was brought back out of Egypt, as Matthew teaches us, they were?" Mat 2:15.
Because Israel himself was a type of Christ, and for the sake of Him who was to be born of the seed of Israel, did God call Israel, "My son;" for His sake only did he deliver him. The two deliverances, of the whole Jewish people, and of Christ the Head, occupied the same position in God's dispensations. He rescued Israel, whom He called His son, in its childish and infantine condition, at the very commencement of its being, as a people. His true Son by Nature, Christ our Lord, He brought up in His Infancy, when He began to show forth His mercies to us in Him. Both had, by His appointment, taken refuge in Egypt; both were, by His miraculous call to Moses in the bush, to Joseph in the dream, recalled from it. Matthew apparently quotes these words, not to prove anything, but in order to point out the relation of God's former dealings with the latter, the beginning and the close, what relates to the body, and what relates to the Head. He tells us that the former deliverance had its completion in Christ, that in His deliverance was the full solid completion of that of Israel; and that then indeed it might, in its completest fullness, be said, "Out of Egypt have I called My Son."
When Israel was brought out of Egypt, the figure took place; when Christ was called, the reality was fulfilled. The act itself, on the part of God, was prophetic. When He delivered Israel, and called him His firstborn, He willed, in the course of time, to bring up from Egypt His Only-Begotten Son. The words are prophetic, because the event which they speak of, was prophetic. "They speak of Israel as one collective body, and, as it were, one person, called by God "My son," namely, by adoption, still in the years of innocency, and beloved by God, called of God out of Egypt by Moses, as Jesus, His true Son, was by the Angel." The following verses are not prophetic, because in them the prophet no longer speaks of Israel as one, but as composed of the many sinful individuals in it. Israel was a prophetic people, in regard to this dispensation of God toward him; not in regard to his rebellions and sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Israel: Hos 2:15; Deu 7:7; Jer 2:2; Eze 16:6; Mal 1:2
called: Exo 4:22; Mat 2:15
Carl Friedrich Keil and Franz Delitzsch
11:1
The prophet goes back a third time (cf. Hos 10:1; Hos 9:10) to the early times of Israel, and shows how the people had repaid the Lord, for all the proofs of His love, with nothing but ingratitude and unfaithfulness; so that it would have merited utter destruction from off the earth, if God should not restrain His wrath for the sake of His unchangeable faithfulness, in order that, after severely chastening, He might gather together once more those that were rescued from among the heathen. Hos 11:1. "When Israel was young, then I loved him, and I called my son out of Egypt. Hos 11:2. Men called to them; so they went away from their countenance: they offer sacrifice to the Baals, and burn incense to the idols." Hos 11:1 rests upon Ex 4:22-23, where the Lord directs Moses to say to Pharaoh, "Israel is my first-born son; let my son go, that he may serve me." Israel was the son of Jehovah, by virtue of its election to be Jehovah's peculiar people (see at Ex 4:22). In this election lay the ground for the love which God showed to Israel, by bringing it out of Egypt, to give it the land of Canaan, promised to the fathers for its inheritance. The adoption of Israel as the son of Jehovah, which began with its deliverance out of the bondage of Egypt, and was completed in the conclusion of the covenant at Sinai, forms the first stage in the carrying out of the divine work of salvation, which was completed in the incarnation of the Son of God for the redemption of mankind from death and ruin. The development and guidance of Israel as the people of God all pointed to Christ; not, however, in any such sense as that the nation of Israel was to bring forth the son of God from within itself, but in this sense, that the relation which the Lord of heaven and earth established and sustained with that nation, was a preparation for the union of God with humanity, and paved the way for the incarnation of His Son, by the fact that Israel was trained to be a vessel of divine grace. All essential factors in the history of Israel point to this as their end, and thereby become types and material prophecies of the life of Him in whom the reconciliation of man to God was to be realized, and the union of God with the human race to be developed into a personal unity. It is in this sense that the second half of our verse is quoted in Mt 2:15 as a prophecy of Christ, not because the words of the prophet refer directly and immediately to Christ, but because the sojourn in Egypt, and return out of that land, had the same significance in relation to the development of the life of Jesus Christ, as it had to the nation of Israel. Just as Israel grew into a nation in Egypt, where it was out of the reach of Canaanitish ways, so was the child Jesus hidden in Egypt from the hostility of Herod. But Hos 11:2 is attached thus as an antithesis: this love of its God was repaid by Israel with base apostasy. קראוּ, they, viz., the prophets (cf. Hos 11:7; 4Kings 17:13; Jer 7:25; Jer 25:4; Zech 1:4), called to them, called the Israelites to the Lord and to obedience to Him; but they (the Israelites) went away from their countenance, would not hearken to the prophets, or come to the Lord (Jer 2:31). The thought is strengthened by כּן, with the כּאשׁר of the protasis omitted (Ewald, 360, a): as the prophets called, so the Israelites drew back from them, and served idols. בּעלים as in Hos 2:15, and פּסלים as in 4Kings 17:41 and Deut 7:5, Deut 7:25 (see at Ex 20:4).
Geneva 1599
11:1 When Israel (a) [was] a child, then I loved him, and called my son out of Egypt.
(a) While the Israelites were in Egypt, and did not provoke my wrath by their malice and ingratitude.
John Gill
11:1 When Israel was a child, then I loved him,.... Or, "for Israel was a child" (u); a rebellious and disobedient one, therefore his king was cut off in a morning, and he has been, and will be, without a king many days; yet still "I loved him": or, "though Israel was a child" (w); a weak, helpless, foolish, and imprudent one, "yet I loved him": or, "when a child"; in the infancy of his civil and church state, when in Egypt, and in the wilderness; the Lord loved him, not only as his creature, as he does all the works of his hands, but with a more special love than he loved others; choosing them to be a special people above all others; giving them his law, his statutes, and his judgments, his word and his worship, which he did not give to other nations. So he loves spiritual and mystical Israel, all the elect of God, whether Jews or Gentiles, when children, as soon as born, and though born in sin, carnal and corrupt; yea, before they are born, and when having done neither good nor evil; and so may be expressive both of the earliness and antiquity of his love to them, and of the freeness of it, without any merits or motives of theirs;
and called my son out of Egypt, not literal Israel, as before, whom God called his son, and his firstborn, and demanded his dismission from Pharaoh, and called him, and brought him out of Egypt with a mighty hand and outstretched arm; and which was a type of his calling spiritual Israel, his adopted sons, out of worse than Egyptian bondage and darkness: but his own natural and only begotten Son, our Lord Jesus Christ; for these words are expressly said to be fulfilled in him, Mt 2:15; not by way of allusion; or by accommodation of phrases; or as the type is fulfilled in the antitype; or as a proverbial expression, adapted to any deliverance; but literally: the first and only sense of the words respects Christ, who in his infancy was had to Egypt for shelter from Herod's rage and fury, and, when he was dead, and those that sought the life of Jesus, he was by an angel of the Lord, warning Joseph of it, called out of Egypt, and brought into Judea, Mt 2:19; and this as a proof of the love of God to Israel; which as it was expressed to him in his infancy, it continued and appeared in various instances, more or less unto the coming of Christ; who, though obliged for a while to go into Egypt, must not continue there, but must be called from thence, to be brought up in the land of Judea; to do his miracles, preach his doctrines, and do good to the bodies and souls of men there, being sent particularly to the lost sheep of the house of Israel; and, above all, in order to work out the salvation and redemption of his special people among them, and of the whole Israel of God everywhere else; which is the greatest instance of love to them, and to the world of the Gentiles, that ever was known, Jn 3:16 1Jn 2:2.
(u) "quia", V. L. Pagninus, Montanus, Junius & Tremellius. (w) "Quamvis sit puer", Tarnovius, Rivet.
John Wesley
11:1 Was a child - In the infancy of Israel. I loved him - Manifested my tender and paternal affection to him. Called my son - Adopted him to be my son, and as my son, provided for him, and brought him out of servitude. Out of Egypt - But Israel, the first adopted son was a type of Christ the first - born. And the history of Israel's coming out was a type of Christ's future coming out of Egypt.
Robert Jamieson, A. R. Fausset and David Brown
11:1 (Hos 11:5 shows this prophecy was uttered after the league made with Egypt (4Kings 17:4))
Israel . . . called my son out of Egypt--BENGEL translates, "From the time that he (Israel) was in Egypt, I called him My son," which the parallelism proves. So Hos 12:9 and Hos 13:4 use "from . . . Egypt," for "from the time that thou didst sojourn in Egypt." Ex 4:22 also shows that Israel was called by God, "My son," from the time of his Egyptian sojourn (Is 43:1). God is always said to have led or brought forth, not to have "called," Israel from Egypt. Mt 2:15, therefore, in quoting this prophecy (typically and primarily referring to Israel, antitypically and fully to Messiah), applies it to Jesus' sojourn in Egypt, not His return from it. Even from His infancy, partly spent in Egypt, God called Him His son. God included Messiah, and Israel for Messiah's sake, in one common love, and therefore in one common prophecy. Messiah's people and Himself are one, as the Head and the body. Is 49:3 calls Him "Israel." The same general reason, danger of extinction, caused the infant Jesus, and Israel in its national infancy (compare Gen. 42:1-43:34; Gen 45:18; Gen 46:3-4; Ezek 16:4-6; Jer 31:20) to sojourn in Egypt. So He, and His spiritual Israel, are already called "God's sons" while yet in the Egypt of the world.
11:211:2: Որպէս կոչեցի զնոսա՝ նոյնպէս մերժեցան յերեսաց իմոց. նոքա Բահաղիմա՛յ զոհէին, եւ դրօշելոց խո՛ւնկս արկանէին[10439]։ [10439] Ոմանք. Որպէս կոչէի զնոսա նոյնպէս։
2 Եւ ինչպէս կանչեցի նրանց, այնպէս էլ հեռացան իմ ներկայութիւնից: Նրանք Բահաղիմին էին զոհ մատուցումեւ խնկարկում էին կուռքերին:
2 Որչափ զանոնք կանչեցի, այնչափ անոնք իմ երեսէս հեռացան։Բահաղիմներուն զոհ մատուցանեցին Ու կուռքերուն խունկ ծխեցին։
[108]Որպէս կոչեցի զնոսա` նոյնպէս մերժեցան յերեսաց իմոց``. նոքա Բահաղիմայ զոհէին եւ դրօշելոց խունկս արկանէին:

11:2: Որպէս կոչեցի զնոսա՝ նոյնպէս մերժեցան յերեսաց իմոց. նոքա Բահաղիմա՛յ զոհէին, եւ դրօշելոց խո՛ւնկս արկանէին[10439]։
[10439] Ոմանք. Որպէս կոչէի զնոսա նոյնպէս։
2 Եւ ինչպէս կանչեցի նրանց, այնպէս էլ հեռացան իմ ներկայութիւնից: Նրանք Բահաղիմին էին զոհ մատուցումեւ խնկարկում էին կուռքերին:
2 Որչափ զանոնք կանչեցի, այնչափ անոնք իմ երեսէս հեռացան։Բահաղիմներուն զոհ մատուցանեցին Ու կուռքերուն խունկ ծխեցին։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 Звали их, а они уходили прочь от лица их: приносили жертву Ваалам и кадили истуканам.
11:2 καθὼς καθως just as / like μετεκάλεσα μετακαλεω beckon αὐτούς αυτος he; him οὕτως ουτως so; this way ἀπῴχοντο αποιχομαι from; out of προσώπου προσωπον face; ahead of μου μου of me; mine αὐτοὶ αυτος he; him τοῖς ο the Βααλιμ βααλιμ immolate; sacrifice καὶ και and; even τοῖς ο the γλυπτοῖς γλυπτος burn incense
11:2 קָרְא֖וּ qārᵊʔˌû קרא call לָהֶ֑ם lāhˈem לְ to כֵּ֚ן ˈkēn כֵּן thus הָלְכ֣וּ hālᵊḵˈû הלך walk מִ mi מִן from פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face לַ la לְ to † הַ the בְּעָלִ֣ים bbᵊʕālˈîm בַּעַל lord, baal יְזַבֵּ֔חוּ yᵊzabbˈēḥû זבח slaughter וְ wᵊ וְ and לַ la לְ to † הַ the פְּסִלִ֖ים ppᵊsilˌîm פָּסִיל idol יְקַטֵּרֽוּן׃ yᵊqaṭṭērˈûn קטר smoke
11:2. vocaverunt eos sic abierunt a facie eorum Baalim immolabant et simulacris sacrificabantAs they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols.
2. As they called them, so they went from them: they sacrificed unto the Baalim, and burned incense to graven images.
11:2. They called them, and so they departed before their face. They offered victims to the Baals, and they sacrificed to graven images.
11:2. [As] they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.
As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images:

11:2 Звали их, а они уходили прочь от лица их: приносили жертву Ваалам и кадили истуканам.
11:2
καθὼς καθως just as / like
μετεκάλεσα μετακαλεω beckon
αὐτούς αυτος he; him
οὕτως ουτως so; this way
ἀπῴχοντο αποιχομαι from; out of
προσώπου προσωπον face; ahead of
μου μου of me; mine
αὐτοὶ αυτος he; him
τοῖς ο the
Βααλιμ βααλιμ immolate; sacrifice
καὶ και and; even
τοῖς ο the
γλυπτοῖς γλυπτος burn incense
11:2
קָרְא֖וּ qārᵊʔˌû קרא call
לָהֶ֑ם lāhˈem לְ to
כֵּ֚ן ˈkēn כֵּן thus
הָלְכ֣וּ hālᵊḵˈû הלך walk
מִ mi מִן from
פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face
לַ la לְ to
הַ the
בְּעָלִ֣ים bbᵊʕālˈîm בַּעַל lord, baal
יְזַבֵּ֔חוּ yᵊzabbˈēḥû זבח slaughter
וְ wᵊ וְ and
לַ la לְ to
הַ the
פְּסִלִ֖ים ppᵊsilˌîm פָּסִיל idol
יְקַטֵּרֽוּן׃ yᵊqaṭṭērˈûn קטר smoke
11:2. vocaverunt eos sic abierunt a facie eorum Baalim immolabant et simulacris sacrificabant
As they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols.
11:2. They called them, and so they departed before their face. They offered victims to the Baals, and they sacrificed to graven images.
11:2. [As] they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Звали их. Слова ст. 2: можно понимать о проповеди пророков, которых Господь посылал Своему народу; или же безлично (Гоонакер) "сколько их ни звали, они уходили прочь". Некоторые комментаторы согласно с текстом LXX, читают глагол в начале стиха в числе единственном и понимают об Иегове (= звал Я их).
Albert Barnes: Notes on the Bible - 1834
11:2: As they called them, so they went from them - The prophet changes his tone, no longer speaking of that one first call of God to Israel as a whole, whereby He brought out Israel as one man, His one son; which one call he obeyed. Here he speaks of God's manifold calls to the people, throughout their whole history, which they as often disobeyed, and not disobeyed only, but went contrariwise. "They called them." Whether God employed Moses, or the judges, or priests, or kings, or prophets, to call them, it was all one. Whenever or by whomsoever they were called, they turned away in the opposite direction, to serve their idols. They proportioned and fitted, as it were, their disobedience to God's long-suffering. : "Then chiefly they threw off obedience, despised their admonitions, and worked themselves up the more franticly to a zeal for the sin which they had begun." "They," God's messengers, "called; so," in like manner, "they went away from them. They sacrificed unto Baalim," i. e., their many Baals, in which they cherished idolatry, cruelty, and fleshly sin. : So "when Christ came and called them manifoldly, as in the great day of the feast, "If any man thirst, let him come unto Me and drink," the more diligently He called them, the more diligently they went away from Him, and returned to their idols, to the love and possession of riches and houses and pleasures, for whose sake they despised the truth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: they called: Hos 11:7; Deu 29:2-4; Sa1 8:7-9; Kg2 17:13-15; Ch2 36:15, Ch2 36:16; Neh 9:30; Isa 30:9-11; Jer 35:13, Jer 44:16, Jer 44:17; Zac 1:4, Zac 7:11; Luk 13:34; Joh 3:19; Act 7:51; Co2 2:15, Co2 2:16
they sacrificed: Hos 2:13, Hos 13:1, Hos 13:2; Jdg 2:13, Jdg 3:7, Jdg 10:6; Kg1 16:31, Kg1 16:32, Kg1 18:19; Kg2 17:16
burned: Kg1 12:33; Isa 65:7; Jer 18:15, Jer 44:15
Geneva 1599
11:2 [As] they called them, so they (b) went from them: they sacrificed unto Baalim, and burned incense to graven images.
(b) They rebelled and went a contrary way when the Prophets called them to repentance.
John Gill
11:2 As they called them, so they went from them,.... That is, the prophets of the Lord, the true prophets, called Israel to the worship and service of God; but they turned a deaf ear to them, and their backs upon them; and the more they called to them, the further they went from them, and from the way of their duty; see Hos 11:7. So the Targum,
"I sent the prophets to teach them, but they wandered from them;''
Moses and Aaron were sent unto them, and called them out of Egypt, but they hearkened not unto them; see Ex 6:9; in later times the prophets were sent unto them, to exhort them to their duty, and to reclaim them from their evil ways, but they despised and refused to attend to their advice and instructions; and this was continued to the times of Israel, or the ten tribes, departing from the house of David, and setting up idolatrous worship; and during their revolt and apostasy: but all in vain. So after Christ was called out of Egypt, he and his apostles, and John the Baptist before them, called them to hearken to him, but they turned away from them. Aben Ezra interprets it of the false prophets, who called them to idolatry, and they went after them. Schmidt understands it of the Israelites calling one another to it, and going after it, for their own sakes, and because it pleased them, and was agreeable to them;
they sacrificed to Baalim, and burnt incense to graven images: they joined themselves to Baalpeor, and worshipped the golden calf, fashioned with a graving tool, in the wilderness; they sacrificed to Baalim, one or another of them, in the times of the judges, and of Ahab, and committed idolatry with other graven images, of which burning incense is a part. And the Jews in Christ's time, instead of hearkening to him and his apostles, followed the traditions of the elders, and the dictates of the Scribes and Pharisees, who were their Baals, their lords and masters and they sought for life and righteousness by their own works, which was sacrificing to their net, and burning incense to their drag; all this was great ingratitude. Next follows a narrative of other benefits done to this people.
John Wesley
11:2 They - Moses and Aaron, and other prophets. Called - Persuaded, intreated, and urged by exhortations, the whole house of Israel. From them - From the prophets counsel and commands. Baalim - In the desert they began this apostacy, and held on with obstinacy in it.
Robert Jamieson, A. R. Fausset and David Brown
11:2 As they called them--"they," namely, monitors sent by Me. "Called," in Hos 11:1, suggests the idea of the many subsequent calls by the prophets.
went from them--turned away in contempt (Jer 2:27).
Baalim--images of Baal, set up in various places.
11:311:3: Եւ ես խափանեցի զԵփրեմ, եւ ընկալայ զնա ՚ի վերայ բազկաց իմոց. եւ ո՛չ գիտացին թէ բժշկեմ զնոսա[10440] [10440] ՚Ի լուս՛՛. Եւ ես առի զԵփրեմ. համաձայն ոմանց ՚ի բնաբ՛՛։
3 Ես խափանեցի Եփրեմի ընթացքըեւ նրան վերցրի իմ բազուկների վրայ.
3 Ես Եփրեմին քալել սորվեցուցի. Զանոնք իրենց թեւերէն* կը վերցնէի, Սակայն չգիտցան թէ ես զիրենք բժշկեցի։
Եւ ես [109]խափանեցի զԵփրեմ``, եւ ընկալայ զնա ի վերայ բազկաց իմոց. եւ ոչ գիտացին թէ բժշկեմ զնոսա:

11:3: Եւ ես խափանեցի զԵփրեմ, եւ ընկալայ զնա ՚ի վերայ բազկաց իմոց. եւ ո՛չ գիտացին թէ բժշկեմ զնոսա[10440]
[10440] ՚Ի լուս՛՛. Եւ ես առի զԵփրեմ. համաձայն ոմանց ՚ի բնաբ՛՛։
3 Ես խափանեցի Եփրեմի ընթացքըեւ նրան վերցրի իմ բազուկների վրայ.
3 Ես Եփրեմին քալել սորվեցուցի. Զանոնք իրենց թեւերէն* կը վերցնէի, Սակայն չգիտցան թէ ես զիրենք բժշկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 Я Сам приучал Ефрема ходить, носил его на руках Своих, а они не сознавали, что Я врачевал их.
11:3 καὶ και and; even ἐγὼ εγω I συνεπόδισα συμποδιζω the Εφραιμ εφραιμ Ephraim; Efrem ἀνέλαβον αναλαμβανω take up; take along αὐτὸν αυτος he; him ἐπὶ επι in; on τὸν ο the βραχίονά βραχιων arm μου μου of me; mine καὶ και and; even οὐκ ου not ἔγνωσαν γινωσκω know ὅτι οτι since; that ἴαμαι ιαομαι heal αὐτούς αυτος he; him
11:3 וְ wᵊ וְ and אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i תִרְגַּ֨לְתִּי֙ ṯirgˈaltî רגל slander לְ lᵊ לְ to אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim קָחָ֖ם qāḥˌām לקח take עַל־ ʕal- עַל upon זְרֹֽועֹתָ֑יו zᵊrˈôʕōṯˈāʸw זְרֹועַ arm וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָדְע֖וּ yāḏᵊʕˌû ידע know כִּ֥י kˌî כִּי that רְפָאתִֽים׃ rᵊfāṯˈîm רפא heal
11:3. et ego quasi nutricius Ephraim portabam eos in brachiis meis et nescierunt quod curarem eosAnd I was like a foster father to Ephraim, I carried them in my arms: and they knew not that I healed them.
3. Yet I taught Ephraim to go; I took them on my arms; but they knew not that I healed them.
11:3. And I was like a foster father to Ephraim. I carried them in my arms. And they did not know that I healed them.
11:3. I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.
I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them:

11:3 Я Сам приучал Ефрема ходить, носил его на руках Своих, а они не сознавали, что Я врачевал их.
11:3
καὶ και and; even
ἐγὼ εγω I
συνεπόδισα συμποδιζω the
Εφραιμ εφραιμ Ephraim; Efrem
ἀνέλαβον αναλαμβανω take up; take along
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὸν ο the
βραχίονά βραχιων arm
μου μου of me; mine
καὶ και and; even
οὐκ ου not
ἔγνωσαν γινωσκω know
ὅτι οτι since; that
ἴαμαι ιαομαι heal
αὐτούς αυτος he; him
11:3
וְ wᵊ וְ and
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
תִרְגַּ֨לְתִּי֙ ṯirgˈaltî רגל slander
לְ lᵊ לְ to
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
קָחָ֖ם qāḥˌām לקח take
עַל־ ʕal- עַל upon
זְרֹֽועֹתָ֑יו zᵊrˈôʕōṯˈāʸw זְרֹועַ arm
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָדְע֖וּ yāḏᵊʕˌû ידע know
כִּ֥י kˌî כִּי that
רְפָאתִֽים׃ rᵊfāṯˈîm רפא heal
11:3. et ego quasi nutricius Ephraim portabam eos in brachiis meis et nescierunt quod curarem eos
And I was like a foster father to Ephraim, I carried them in my arms: and they knew not that I healed them.
11:3. And I was like a foster father to Ephraim. I carried them in my arms. And they did not know that I healed them.
11:3. I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Пророк указывает на проявление любви Господа к Израилю в самом начале его истории: вероятно, имеется в виду факт (Иcx XV:27-26), когда, по действию Божию, сделались сладкими воды Мерры и Иeговa, т. о. явился целителем Своего народа.
Adam Clarke: Commentary on the Bible - 1831
11:3: I taught Ephraim also to go - An allusion to a mother or nurse teaching a child to walk, directing it how to lift and lay its feet, and supporting it in the meantime by the arms, that it may use its feet with the greater ease. This is a passage truly pathetic.
Albert Barnes: Notes on the Bible - 1834
11:3: I taught Ephraim also to go - Literally, "and I set Ephraim on his feet;" i. e., while they were rebelling, I was helping and supporting them, as a nurse doth her child, teaching it to go with little steps, step by step, "accustoming it to go by little and little without weariness;" and not only so, but "taking them by their arms;" or it may be equally translated, "He took them in His arms," i. e., God not only gently "taught" them "to walk," but when they were wearied, "He took them up in His arms," as a nurse doth a child when tired with its little attempts to walk. Such was the love and tender care of God, guiding and upholding Israel in His ways which He taught him, guarding him from weariness, or, if wearied, taking him in the arms of His mercy and refreshing him. So Moses says, "In the wilderness thou hast seen, how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came unto this place" Deu 1:31; and he expostulates with God, "Have I conceived all this people? have I begotten them, that Thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth his sucking child, unto the land which Thou swarest unto their father's?" Num 11:12. : "Briefly yet magnificently doth this place hint at the wondrous patience of God, whereof Paul too speaks, "for forty years suffered He their manner's in the wilderness" Act 13:18.
For as a nursing father beareth patiently with a child, who hath not yet come to years of discretion, and, although at times he be moved to strike it in return, yet mostly he sootheth its childish follies with blandishments, and, ungrateful though it be, carries it in his arms, so the Lord God, whose are these words, patiently bore with the unformed people, ignorant of the spiritual mysteries of the kingdom of heaven, and although He killed the bodies of many of them in the wilderness yet the rest He soothed with many and great miracles, "leading them about, and instructing them, (as Moses says) keeping them as the apple of His eye" Deu 32:10.
But they knew not that I healed them - They laid it not to heart, and therefore what they knew with their understanding was worse than ignorance. : "I who was a Father, became a nurse, and Myself carried My little one in My arms, that he should not be hurt in the wilderness, or scared by heat or darkness. By day I was a cloud; by night, a column of fire, that I might by My light illumine, and heal those whom I had protected. And when they had sinned and had made the calf, I gave them place for repentance, and they knew not that I healed them, so as, for forty years, to close the wound of idolatry, restore them to their former health."
: "The Son of God carried us in His arms to the Father, when He went forth carrying His Cross, and on the wood of the Cross stretched out His arms for our redemption. Those too doth Christ carry daily in His arms, whom He continually entreateth, comforteth, preserveth, so gently, that with much alacrity and without any grievous hindrance they perform every work of God, and with heart enlarged run, rather than walk, the way of God's commandments. Yet do these need great caution, that they be clothed with great circumspection and humility, and despise not others. Else Christ would say of them, "They knew not that I healed them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: taught: Exo 19:4; Num 11:11, Num 11:12; Deu 1:31, Deu 8:2, Deu 32:10-12; Isa 46:3, Isa 63:9; Act 13:18
I healed: Hos 2:8, Hos 7:1, Hos 14:4; Exo 15:26, Exo 23:25; Isa 1:2, Isa 30:26; Jer 8:22, Jer 30:17
Carl Friedrich Keil and Franz Delitzsch
11:3
Nevertheless the Lord continued to show love to them. Hos 11:3, Hos 11:4. "And I, I have taught Ephraim to walk: He took them in His arms, and they did not know that I healed them. I drew them with bands of a man, with cords of love, and became to them like a lifter up of the yoke upon their jaws, and gently towards him did I give (him) food." תּרגּלתּי, a hiphil, formed after the Aramaean fashion (cf. Ges. 55, 5), by hardening the ה into ת, and construed with ל, as the hiphil frequently is (e.g., Hos 10:1; Amos 8:9), a denom. of רגל, to teach to walk, to guide in leading-strings, like a child that is being trained to walk. It is a figurative representation of paternal care foz a child's prosperity. קחם, per aphaeresin, for לקחם, like קח for לקח in Ezek 17:5. The sudden change from the first person to the third seems very strange to our ears; but it is not uncommon in Hebrew, and is to be accounted for here from the fact, that the prophet could very easily pass from speaking in the name of God to speaking of God Himself. קח cannot be either an infinitive or a participle, on account of the following word זרועתיו, his arms. The two clauses refer chiefly to the care and help afforded by the Lord to His people in the Arabian desert; and the prophet had Deut 1:31 floating before his mind: "in the wilderness the Lord thy God bare thee, as a man doth bear his son." The last clause also refers to this, רפאתים pointing back to Ex 15:26, where the Lord showed Himself as the physician of Israel, by making the bitter water at Marah drinkable, and at the same time as their helper out of every trouble. In Hos 11:4, again, there is a still further reference to the manifestation of the love of God to Israel on the journey through the wilderness. חבלי אדם, cords with which men are led, more especially children that are weak upon their feet, in contrast with ropes, with which men control wild, unmanageable beasts (Ps 32:9), are a figurative representation of the paternal, human guidance of Israel, as explained in the next figure, "cords of love." This figure leads on to the kindred figure of the yoke laid upon beasts, to harness them for work. As merciful masters lift up the yoke upon the cheeks of their oxen, i.e., push it so far back that the animals can eat their food in comfort, so has the Lord made the yoke of the law, which has been laid upon His people, both soft and light. As הרים על על does not mean to take the yoke away from (מעל) the cheeks, but to lift it above the cheeks, i.e., to make it easier, by pushing it back, we cannot refer the words to the liberation of Israel from the bondage of Egypt, but can only think of what the Lord did, to make it easy for the people to observe the commandments imposed upon them, when they were received into His covenant (Ex 24:3, Ex 24:7), including not only the many manifestations of mercy which might and ought to have allured them to reciprocate His love, and yield a willing obedience to His commandments, but also the means of grace provided in their worship, partly in the institution of sacrifice, by which a way of approach was opened to divine grace to obtain forgiveness of sin, and partly in the institution of feasts, at which they could rejoice in the gracious gifts of their God. ואט is not the first pers. imperf. hiphil of נטה ("I inclined myself to him;" Symm., Syr., and others), in which case we should expect ואט, but an adverb, softly, comfortably; and אליו belongs to it, after the analogy of 2Kings 18:5. אוכיל is an anomalous formation for אאכיל, like אוביד for אאביד in Jer 46:8 (cf. Ewald, 192, d; Ges. 68, 2, Anm. 1). Jerome has given the meaning quite correctly: "and I gave them manna for food in the desert, which they enjoyed."
John Gill
11:3 I taught Ephraim also to go,.... All the tribes of Israel and Ephraim, or the ten tribes with the rest; these the Lord instructed in the way of his commandments, and taught them to walk therein; he his angel before them, to conduct them through the wilderness; yea, he himself went before them in the pillar of cloud by day, and in the pillar of fire by night, to which history this seems to refer. So the Targum,
"I, by an angel sent by me, led Israel in the right way.''
The allusion seems to be to a mother or nurse accommodating herself to her child, beginning to go; she stoops down, sets it on its feet, and one foot before another, forms its steps, teaches it how to go, and walks its pace with it. And in like manner the Lord deals with his spiritual Israel, his regenerated ones, who become like little children, and are used as such; as in regeneration they are quickened, and have some degree of spiritual strength given them, they are taught to go; they are taught what a Saviour Christ is, and their need of him; they are instructed to go to him by faith for everything they want, and to walk by faith on him, as they have received him; and having heard and learned of the Father, they go to Christ, Jn 6:45; and are taught also to go to the throne of grace for all supplies of grace; and to the house of God, to attend the word and ordinances, for the benefit of their souls; and to walk in the ways of the Lord, for his glory, and their good;
taking them by their arms; or "on his own arms" (x); bearing and carrying them in his arms, as a father his son; see Deut 1:31 Num 11:12; so the Lord deals with his spiritual Israel, either holding them by their arms while walking, as nurses their children, to help and ease them in walking, and that they may not stumble and fall; so the Lord holds up the goings of his people in his ways, that their footsteps slip not, and upholds them with the right hand of his righteousness: or taking them up in his own arms when weary, he carries them in his bosom; or, when they are failing or fallen, lays hold on them, and takes them up again; and so they are not utterly cast down, whether the fall is into sin, or into some calamity and affliction; when he puts underneath his everlasting arms, and bears them and keeps them from sinking, as well as from a final and total falling away. Abarbinel, and others after him, interpret this of Ephraim taking up and carrying in his arms Baalim, the graven images and golden calves; which is mentioned as an instance of ingratitude; but very wrongly;
but they knew not that I healed them; of the diseases of Egypt, or preserved them from them: this includes the whole of their salvation and deliverance from Egypt, and all the benefits and favours accompanying it, which they imputed to their idols, and not to the Lord; see Ex 15:26. "Healing", in a spiritual sense, generally signifies the forgiveness of sin, which the Lord's people may have, and not know it; and, through want of better light and knowledge, may also ascribe it to their repentance, humiliation, and tears, when it is alone owing to the grace of God, and blood of Christ.
(x) "super brachiis suis", Montanus; "super brachia sua", Piscator; "in brachis sua", Cocceius.
John Wesley
11:3 I taught - As a mother or nurse helps the child. Taking them - Supporting and bearing them up. They knew not - They would not see nor acknowledge me in it.
Robert Jamieson, A. R. Fausset and David Brown
11:3 taught . . . to go--literally "to use his feet." Compare a similar image, Deut 1:31; Deut 8:2, Deut 8:5, Deut 8:15; Deut 32:10-11; Neh 9:21; Is 63:9; Amos 2:10. God bore them as a parent does an infant, unable to supply itself, so that it has no anxiety about food, raiment, and its going forth. Acts 13:18, which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble.
knew not that I healed them--that is, that My design was to restore them spiritually and temporally (Ex 15:26).
11:411:4: յապականութենէ մարդկան. ձգեցի զնոսա կապանօք սիրոյ իմոյ. եւ եղէց նոցա որպէս ածիցէ ոք ապտա՛կ ՚ի ծնօտս նորա. հայեցա՛յց ՚ի նա՝ եւ յաղթեցից նմա[10441]։ [10441] Բազումք. Որպէս որ ածիցէ ոք ապտակ։
4 չիմացան, որ ես բժշկում եմ նրանց: Երբ մարդիկ ապականուեցին,ես կապեցի նրանց իմ սիրոյ կապերովեւ նրանց համար դարձայ այնպիսին,որ ապտակում է ուրիշի ծնօտին: Ես հոգ կը տանեմ եւ կը յաղթեմ նրան:
4 Զանոնք կարեկցութեան չուաններով, սիրոյ կապերով առաջնորդեցի Ու անոնց պարանոցէն լուծը հանողներու պէս եղայ իրենց Եւ զանոնք քաղցրութեամբ կերակրեցի։
[110]Յապականութենէ մարդկան ձգեցի զնոսա, կապանօք [111]սիրոյ իմոյ. եւ եղէ նոցա որպէս որ ածիցէ ոք ապտակ ի ծնօտս նորա. հայեցայց ի նա` եւ յաղթեցից նմա:

11:4: յապականութենէ մարդկան. ձգեցի զնոսա կապանօք սիրոյ իմոյ. եւ եղէց նոցա որպէս ածիցէ ոք ապտա՛կ ՚ի ծնօտս նորա. հայեցա՛յց ՚ի նա՝ եւ յաղթեցից նմա[10441]։
[10441] Բազումք. Որպէս որ ածիցէ ոք ապտակ։
4 չիմացան, որ ես բժշկում եմ նրանց: Երբ մարդիկ ապականուեցին,ես կապեցի նրանց իմ սիրոյ կապերովեւ նրանց համար դարձայ այնպիսին,որ ապտակում է ուրիշի ծնօտին: Ես հոգ կը տանեմ եւ կը յաղթեմ նրան:
4 Զանոնք կարեկցութեան չուաններով, սիրոյ կապերով առաջնորդեցի Ու անոնց պարանոցէն լուծը հանողներու պէս եղայ իրենց Եւ զանոնք քաղցրութեամբ կերակրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Узами человеческими влек Я их, узами любви, и был для них как бы поднимающий ярмо с челюстей их, и ласково подкладывал пищу им.
11:4 ἐν εν in διαφθορᾷ διαφθορα decay ἀνθρώπων ανθρωπος person; human ἐξέτεινα εκτεινω extend αὐτοὺς αυτος he; him ἐν εν in δεσμοῖς δεσμος bond; confinement ἀγαπήσεώς αγαπησις of me; mine καὶ και and; even ἔσομαι ειμι be αὐτοῖς αυτος he; him ὡς ως.1 as; how ῥαπίζων ραπιζω slap ἄνθρωπος ανθρωπος person; human ἐπὶ επι in; on τὰς ο the σιαγόνας σιαγων cheek αὐτοῦ αυτος he; him καὶ και and; even ἐπιβλέψομαι επιβλεπω look on πρὸς προς to; toward αὐτόν αυτος he; him δυνήσομαι δυναμαι able; can αὐτῷ αυτος he; him
11:4 בְּ bᵊ בְּ in חַבְלֵ֨י ḥavlˌê חֶבֶל cord אָדָ֤ם ʔāḏˈām אָדָם human, mankind אֶמְשְׁכֵם֙ ʔemšᵊḵˌēm משׁך draw בַּ ba בְּ in עֲבֹתֹ֣ות ʕᵃvōṯˈôṯ עֲבֹת rope אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love וָ wā וְ and אֶהְיֶ֥ה ʔehyˌeh היה be לָהֶ֛ם lāhˈem לְ to כִּ ki כְּ as מְרִ֥ימֵי mᵊrˌîmê רום be high עֹ֖ל ʕˌōl עֹל yoke עַ֣ל ʕˈal עַל upon לְחֵיהֶ֑ם lᵊḥêhˈem לְחִי jaw וְ wᵊ וְ and אַ֥ט ʔˌaṭ נטה extend אֵלָ֖יו ʔēlˌāʸw אֶל to אֹוכִֽיל׃ ʔôḵˈîl אכל eat
11:4. in funiculis Adam traham eos in vinculis caritatis et ero eis quasi exaltans iugum super maxillas eorum et declinavi ad eum ut vescereturI will draw them with the cords of Adam, with the bands of love: and I will be to them as one that taketh off the yoke on their jaws: and I put his meat to him that he might eat.
4. I drew them with cords of a man, with bands of love; and I was to them as they that take off the yoke on their jaws, and I laid meat before them.
11:4. I will draw them with the cords of Adam, with the bands of love. And I will be to them like one who raises the yoke over their jaws. And I will reach down to him so that he may eat.
11:4. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.
I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them:

11:4 Узами человеческими влек Я их, узами любви, и был для них как бы поднимающий ярмо с челюстей их, и ласково подкладывал пищу им.
11:4
ἐν εν in
διαφθορᾷ διαφθορα decay
ἀνθρώπων ανθρωπος person; human
ἐξέτεινα εκτεινω extend
αὐτοὺς αυτος he; him
ἐν εν in
δεσμοῖς δεσμος bond; confinement
ἀγαπήσεώς αγαπησις of me; mine
καὶ και and; even
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
ὡς ως.1 as; how
ῥαπίζων ραπιζω slap
ἄνθρωπος ανθρωπος person; human
ἐπὶ επι in; on
τὰς ο the
σιαγόνας σιαγων cheek
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπιβλέψομαι επιβλεπω look on
πρὸς προς to; toward
αὐτόν αυτος he; him
δυνήσομαι δυναμαι able; can
αὐτῷ αυτος he; him
11:4
בְּ bᵊ בְּ in
חַבְלֵ֨י ḥavlˌê חֶבֶל cord
אָדָ֤ם ʔāḏˈām אָדָם human, mankind
אֶמְשְׁכֵם֙ ʔemšᵊḵˌēm משׁך draw
בַּ ba בְּ in
עֲבֹתֹ֣ות ʕᵃvōṯˈôṯ עֲבֹת rope
אַהֲבָ֔ה ʔahᵃvˈā אֲהָבָה love
וָ וְ and
אֶהְיֶ֥ה ʔehyˌeh היה be
לָהֶ֛ם lāhˈem לְ to
כִּ ki כְּ as
מְרִ֥ימֵי mᵊrˌîmê רום be high
עֹ֖ל ʕˌōl עֹל yoke
עַ֣ל ʕˈal עַל upon
לְחֵיהֶ֑ם lᵊḥêhˈem לְחִי jaw
וְ wᵊ וְ and
אַ֥ט ʔˌaṭ נטה extend
אֵלָ֖יו ʔēlˌāʸw אֶל to
אֹוכִֽיל׃ ʔôḵˈîl אכל eat
11:4. in funiculis Adam traham eos in vinculis caritatis et ero eis quasi exaltans iugum super maxillas eorum et declinavi ad eum ut vesceretur
I will draw them with the cords of Adam, with the bands of love: and I will be to them as one that taketh off the yoke on their jaws: and I put his meat to him that he might eat.
11:4. I will draw them with the cords of Adam, with the bands of love. And I will be to them like one who raises the yoke over their jaws. And I will reach down to him so that he may eat.
11:4. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Был для них как бы поднимающий ярмо с челюстей их: новый образ любви Божией; Господь в отношении к Израилю уподобляется доброму хозяину, который снимает ярмо с челюстей волов для облегчения им пользования подножным кормом. Смысл образа тот, что Иегова облегчал Израилю иго закона и дал ему средства к исполнению этого закона. Текст LXX (и слав. ) в ст. 3-м имеет много отступлений от подлинника. Отступления эти объясняются обыкновенно предположением ошибок в чтении евр. текста греч. переводчиками.
Adam Clarke: Commentary on the Bible - 1831
11:4: I drew them with cords of a man - This is a reference to leading strings, one end of which is held by the child, the other by the nurse, by which the little one, feeling some support, and gaining confidence, endeavors to walk. God, their heavenly Father, made use of every means and method to teach them to walk in the right and only safe path; for, as the Targum says, "As beloved children are drawn I drew them by the strength of love."
That take of the yoke on their jaws - I did every thing that mercy could suggest, and justice permit, to make their duty their delight and profit. There appears to be here an illusion to the moving and pulling forward the collar or yoke of beasts which have been hard at work, to let in the cool air between it and their neck, so as to refresh them, and prevent that heat, which with the sweat would scald their necks, and take off not only the hair, but the skin. I have often done this at the land ends, in ploughing, when at the turnings the cattle were permitted a few moments to draw their breath after the hard pull that terminated the furrow at either end of the field: -
And I laid meat unto them - Giving them at the same time a bite of grass or hay, to encourage them to go on afresh. The metaphor is strong and expressive; and he who ever had or saw the management of cattle in the plough or cart must admire it. Thus God acted with the people on whose necks was the yoke of his law. How many privileges, advantages, and comforts did he mingle with his precepts, to make them at once a righteous and happy people!
Albert Barnes: Notes on the Bible - 1834
11:4: I drew them with the cords of a man - o: "Wanton heifers such as was Israel, are drawn with ropes; but although Ephraim struggled against Me, I would not draw him as a beast, but I drew him as a man, (not a servant, but a son) with cords of love." "Love is the magnet of love." : "The first and chief commandment of the law, is not of fear, but of love, because He willeth those whom He commandeth, to be sons rather than servants." : "Our Lord saith, 'No man cometh unto Me, except the father who hath sent me, draw him.' He did not say, lead 'him,' but 'draw him.' This violence is done to the heart, not to the body. Why marvel? Believe and thou comest; love and thou art drawn. Think it not a rough and uneasy violence: it is sweet, alluring; the sweetness draws thee. Is not a hungry sheep drawn, when the grass is shewn it? It is not, I ween, driven on in body, but is bound tight by longing. So do thou too come to Christ. Do not conceive of long journeyings. When thou believest, then thou comest. For to Him who is everywhere, people come by loving, not by traveling." So the Bride saith, "draw me and I will run after Thee" Sol 1:4. "How sweet," says Augustine, when converted, "did it at once become to me, to want the sweetnesses of those toys; and what I feared to be parted from, was now a joy to part with. For Thou didst cast them forth from me, Thou true and highest Sweetness. Thou castedst them forth, and for them enteredst in Thyself, sweeter than all pleasure, though not to flesh and blood; brighter than all light, but more hidden than all depths; higher than all honor, but not to the high in their own conceits" .
: "Christ "drew" us also "with the cords of a man," when for us He became Man, our flesh, our Brother, in order that by teaching, suffering, dying for us, He might in a wondrous way bind and draw us to Himself and to God; that He might redeem the earthly Adam, might transform and make him heavenly;" : "giving us ineffable tokens of His love. For He giveth Himself to us for our Food; He giveth us sacraments; by Baptism and repentance He conformeth us anew to original righteousness. Hence, He saith, "I, if I be lifted up from the earth, shall draw all men unto me" Joh 12:32; and Paul, "I live by the faith of the Son of God, who loved me and gave Himself for me" Gal 2:20. This most loving drawing, our dullness and weakness needoth, who ever, without grace, grovel amidst vile and earthly things."
"All the methods and parts of God's government are twined together, as so many twisted cords of love from Him, so ordered, that they ought to draw man with all his heart to love Him again." : "Man, the image of the Mind of God, is impelled to zeal for the service of God, not by fear, but by love. No band is mightier, nor constrains more firmly all the feelings of the mind. For it holdeth not the body enchained, while the mind Rev_olteth and longeth to break away, but it so bindeth to itself the mind and will, that it should will, long for, compass, nought beside, save how, even amid threats of death, to obey the commands of God. Bands they are, but bands so gentle and so passing sweet, that we must account them perfect freedom and the highest dignity."
And I was to them as they that take off - (literally, "that lift up") the yoke on their jaws, and I laid meat unto them Thus explained, the words carry on the description of God's goodness, that He allowed not the yoke of slavery to weigh heavy upon them, as He saith, "I am the Lord your God, Which brought you out of the land of Egypt, that ye should not be their bondmen, and I have broken the bands of your yoke, and made you go upright" Lev 26:13; and God appealeth to them, "Wherein have I wearied thee? testify against Me" Mic 6:3.
But the words seem more naturally to mean, "I was to them," in their sight, I was regarded by them, "as they that lift up the yoke on their jaws," i. e., that raise the yoke, (not being already upon them) to place it "over their jaws." "For plainly the yoke never rests on the jaws, but only passed over them, either when put on the neck, or taken off." This, God seemed to them to be doing, ever placing some new yoke or constraint upon them. "And I, God" adds, all the while "was placing meat before them;" i. e., while God was taking all manner of care of them, and providing for them "all things richly to enjoy," He was regarded by them as one who, instead of "laying food before them, was lifting the yoke over their jaws." God did them all good, and they thought it all hardship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: drew: Sol 1:4; Isa 63:9; Joh 6:44, Joh 12:32; Co2 5:14
of a: Sa2 7:14
I was: Lev 26:13
take off: Heb. lift up
and I laid: Hos 2:8; Psa 78:23-25, Psa 105:40; John 6:32-58
Geneva 1599
11:4 I drew them with cords (c) of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.
(c) That is, friendly, and not as beasts or slaves.
John Gill
11:4 I drew them with cords of a man, with bands of love,.... As Ephraim is compared to a heifer in the preceding chapter, here he is said to be drawn; but not with such cords and bands as cattle are, but with such as men are; in a rational and gentle way, in a kind, loving, tender, humane, friendly, and fatherly way and manner; so the Lord drew Israel on in the wilderness, till he was brought to Canaan's land, by bestowing kind favours upon them, and by making precious promises to them. So the Lord deals with his spiritual Israel; he draws them out of the present state and circumstances, in which they are by nature, to himself, and to his Son, and to follow after him, and run in the ways of his commandments; and which he does not by force and compulsion against their wills, nor by mere moral persuasion, but by the invincible power of his grace, sweetly working upon them, and attracting them; he does it by revealing Christ in them, in the glories of his person and in the riches of his grace, and by letting in his love into their hearts; and by kind invitations, precious promises, and divine teachings, attended with his powerful and efficacious grace; see Jer 31:3;
and I was to them as they that take off the yoke on their jaws; as one that is merciful to his beast; as a kind and humane husbandman, when his cattle have been hard at work, takes off their bridles or muzzles, or the yokes on them, fastened with a halter about their jaws, that they may have liberty to feed on food set before them, as the next clause shows. So the Targum,
"my word was to them as a good husbandman, who lightens the shoulder of oxen, and looses "the bridles" on their jaws.''
This may refer to Israel's deliverance from their bondage in Egypt; and be spiritually applied to Christ, the essential Word of God, breaking and taking the yoke of sin, Satan, and the law from off his people, and bringing them into the liberty of the children of God. Schmidt reads and interprets the words quite otherwise, "and I was to them as they that lift up the yoke upon their jaws"; not remove it from them but put it on them; expressing their ignorance and ingratitude, who, when the Lord drew them in the kind and loving manner he did, reckoned it as if he put a yoke upon them, and treated them rather as beasts than men; but this seems not to agree with what follows:
and I laid meat unto them: or declined, or brought it down to them, to their very mouths; referring to the manna and quails he rained about their tents. So the Targum,
"and, even when they were in the wilderness, I multiplied to them good things to eat.''
And thus in a spiritual sense the Lord gives meat to them that fear him, while in the wilderness of this world; he brings it near, and sets it before them, in the ministry of the word and ordinances; even that meat which endures to everlasting life, the flesh of Christ, which is meat indeed; and the doctrines of the Gospel, which are milk for babes, and strong meat for more experienced saints.
John Wesley
11:4 Cords of man - With such kindness as best fits and most prevails with a man. I was to them - As a careful husband - man in due season takes the yoke from his labouring oxen, and takes off the muzzle with which they were kept from eating, when at work. I laid meat unto them - Brought them provision in their wants.
Robert Jamieson, A. R. Fausset and David Brown
11:4 cords of a man--parallel to "bands of love"; not such cords as oxen are led by, but humane methods, such as men employ when inducing others, as for instance, a father drawing his child, by leading-strings, teaching him to go (Hos 11:1).
I was . . . as they that take off the yoke on their jaws . . . I laid meat--as the humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on the neck of oxen and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness.
11:511:5: Բնակեաց Եփրեմ յԵգիպտոս, եւ Ասորեստանեայն թագաւո՛ր նմա. զի ո՛չ կամեցան դառնալ։
5 Եփրեմը բնակուեց Եգիպտոսում,իսկ ասորեստանցին նրա թագաւորն էր,քանի որ չուզեցին վերադառնալ:
5 Անոնք Եգիպտոս պիտի չդառնան, Հապա Ասորեստանցին պիտի ըլլայ անոնց թագաւորը, Քանզի ինծի դառնալ մերժեցին։
Բնակեաց Եփրեմ յԵգիպտոս``, եւ Ասորեստանեայն` թագաւոր նմա. զի ոչ կամեցան դառնալ:

11:5: Բնակեաց Եփրեմ յԵգիպտոս, եւ Ասորեստանեայն թագաւո՛ր նմա. զի ո՛չ կամեցան դառնալ։
5 Եփրեմը բնակուեց Եգիպտոսում,իսկ ասորեստանցին նրա թագաւորն էր,քանի որ չուզեցին վերադառնալ:
5 Անոնք Եգիպտոս պիտի չդառնան, Հապա Ասորեստանցին պիտի ըլլայ անոնց թագաւորը, Քանզի ինծի դառնալ մերժեցին։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 Не возвратится он в Египет, но Ассур он будет царем его, потому что они не захотели обратиться {ко Мне}.
11:5 κατῴκησεν κατοικεω settle Εφραιμ εφραιμ Ephraim; Efrem ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even Ασσουρ ασσουρ he; him βασιλεὺς βασιλευς monarch; king αὐτοῦ αυτος he; him ὅτι οτι since; that οὐκ ου not ἠθέλησεν θελω determine; will ἐπιστρέψαι επιστρεφω turn around; return
11:5 לֹ֤א lˈō לֹא not יָשׁוּב֙ yāšûv שׁוב return אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur ה֣וּא hˈû הוּא he מַלְכֹּ֑ו malkˈô מֶלֶךְ king כִּ֥י kˌî כִּי that מֵאֲנ֖וּ mēʔᵃnˌû מאן refuse לָ lā לְ to שֽׁוּב׃ šˈûv שׁוב return
11:5. non revertetur in terram Aegypti et Assur ipse rex eius quoniam noluerunt convertiHe shall not return into the land of Egypt, but the Assyrian shall be his king: because they would not be converted.
5. He shall not return into the land of Egypt; but the Assyrian shall be his king, because they refused to return.
11:5. He will not return to the land of Egypt, but Assur himself will be the king over him, because they were not willing to be converted.
11:5. He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.
He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return:

11:5 Не возвратится он в Египет, но Ассур он будет царем его, потому что они не захотели обратиться {ко Мне}.
11:5
κατῴκησεν κατοικεω settle
Εφραιμ εφραιμ Ephraim; Efrem
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
Ασσουρ ασσουρ he; him
βασιλεὺς βασιλευς monarch; king
αὐτοῦ αυτος he; him
ὅτι οτι since; that
οὐκ ου not
ἠθέλησεν θελω determine; will
ἐπιστρέψαι επιστρεφω turn around; return
11:5
לֹ֤א lˈō לֹא not
יָשׁוּב֙ yāšûv שׁוב return
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
ה֣וּא hˈû הוּא he
מַלְכֹּ֑ו malkˈô מֶלֶךְ king
כִּ֥י kˌî כִּי that
מֵאֲנ֖וּ mēʔᵃnˌû מאן refuse
לָ לְ to
שֽׁוּב׃ šˈûv שׁוב return
11:5. non revertetur in terram Aegypti et Assur ipse rex eius quoniam noluerunt converti
He shall not return into the land of Egypt, but the Assyrian shall be his king: because they would not be converted.
11:5. He will not return to the land of Egypt, but Assur himself will be the king over him, because they were not willing to be converted.
11:5. He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Не возвратится он в Египет (lo jaschul); но Ассур - он будет царем его. Новейшие комментаторы (Новак, Гоонакер) не читают отрицания, при глаг. jaschuv, полагая, что lo должно быть отнесено в конец ст. 4, (где вместо lо - не должно быть lo - ему). Упоминание об Египте, как и в Ос VIII:13; IX:3, понимают в смысле общего указания на страну рабства. Мысль пророка в таком случае получается такая: Израиль отверг отеческое попечение Иеговы (ст. 1-4); за это он пойдет в рабство и будет подчинен тираническому владычеству Ассирии - LXX евр. jaschuv, (возвратится) читали, как jaschav (жить, поселяться) отсюда в слав: "вселися Ефрем".
Adam Clarke: Commentary on the Bible - 1831
11:5: He shall not return into - Egypt - I have brought them thence already, with the design that the nation should never return thither again; but as they have sinned, and forfeited my favor and protection, they shall go to Assyria; and this because they refused to return to me. This view of the verse removes every difficulty.
Albert Barnes: Notes on the Bible - 1834
11:5: He shall not return to Egypt - Some had probably returned already to Egypt; the rest were looking to Egypt for help, and rebelling against the Assyrian, (whose servant their king Hoshea had become), and making alliance with So king of Egypt. The prophet tells them, as a whole, that they shall not return to Egypt to which they looked, but should have the Assyrian for their king, whom they would not. "They refused to return" to God, who lovingly called them; therefore, what they desired, they should not have; and what they feared, that they should have. They would not have God for their king; therefore "the Assyrian" should "be their king," and a worse captivity than that of Egypt should befall them. For, from "that" they were delivered; from this, now hanging over them, never should they be restored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: shall not: Hos 7:16, Hos 8:13, Hos 9:3, Hos 9:6
but: Hos 5:13, Hos 10:6; Kg2 15:19, Kg2 15:29, Kg2 17:3-6, Kg2 18:11; Isa 8:6-8; Amo 5:27 "They became tributaries to Salmanasser."
because: Hos 6:1; Kg2 17:13, Kg2 17:14, Kg2 18:12; Jer 8:4-6; Amo 4:6, Amo 4:8-10; Zac 1:4-6
Carl Friedrich Keil and Franz Delitzsch
11:5
By despising this love, Israel brings severe punishment upon itself. Hos 11:5. "It will not return into the land of Egypt; but Asshur, he is its king, because they refused to return. Hos 11:6. And the sword will sweep round in its cities, and destroy its bolts, and devour, because of their counsels. Hos 11:7. My people is bent upon apostasy from me: and if men call it upwards, it does not raise itself at all." The apparent contradiction between the words, "It will not return into the land of Egypt," and the threat contained in Hos 8:13; Hos 9:3, that Israel should return to Egypt, ought not to lead us to resort to alterations of the text, or to take לא in the sense of לו, and connect it with the previous verse, as is done by the lxx, Mang., and others, or to make an arbitrary paraphrase of the words, either by taking לא in the sense of הלא, and rendering it as a question, "Should it not return?" equivalent to "it will certainly return" (Maurer, Ewald, etc.); or by understanding the return to Egypt as signifying the longing of the people for help from Egypt (Rosenmller). The emphatic הוּא of the second clause is at variance with all these explanations, since they not only fail to explain it, but it points unmistakeably to an antithesis: "Israel will not return to Egypt; but Asshur, it shall be its king," i.e., it shall come under the dominion of Assyria. The supposed contradiction is removed as soon as we observe that in Hos 8:13; Hos 9:3, Hos 9:6, Egypt is a type of the land of bondage; whereas here the typical interpretation is precluded partly by the contrast to Asshur, and still more by the correspondence in which the words stand to Hos 11:1. Into the land from which Jehovah called His people, Israel shall not return, lest it should appear as though the object, for which it had been brought out of Egypt and conducted miraculously through the desert, had been frustrated by the impenitence of the people. But it is to be brought into another bondage. ואשּׁוּר is appended adversatively. Asshur shall rule over it as king, because they refuse to return, sc. to Jehovah. The Assyrians will wage war against the land, and conquer it. The sword (used as a principal weapon, to denote the destructive power of war) will circulate in the cities of Israel, make the round of the cities as it were, and destroy its bolts, i.e., the bolts of the gates of the fortifications of Ephraim. Baddı̄m, poles (Ex 25:13.), cross-poles or cross-beams, with which the gates were fastened, hence bolts in the literal sense, as in Job 17:16, and not tropically for "princes" (Ges.), electi (Jer., Chald., etc.). "On account of their counsels:" this is more fully defined in Hos 11:7. נעמּי, and my people (= since my people) are harnessed to apostasy from me (meshūbhâthı̄, with an objective suffix). תּלוּאים, lit., suspended on apostasy, i.e., not "swaying about in consequence of apostasy or in constant danger of falling away" (Chald., Syr., Hengst.), since this would express too little in the present context and would not suit the second half of the verse, but impaled or fastened upon apostasy as upon a stake, so that it cannot get loose. Hence the constructing of תּלה with ל instead of על or ב (2Kings 18:10), may be accounted for from the use of the verb in a figurative sense. על־על, upwards (על as in Hos 7:16), do they (the prophets: see Hos 11:2) call them; but it does not rise, sc. to return to God, or seek help from on high. רומם pilel, with the meaning of the kal intensified, to make a rising, i.e., to rise up. This explanation appears simpler than supplying an object, say "the soul" (Ps 25:1), or "the eyes" (Ezek 33:25).
Geneva 1599
11:5 He shall not return into the land of Egypt, but the Assyrian shall be his (d) king, because they refused to return.
(d) Seeing that they condemn all this kindness, they will be led captive into Assyria.
John Gill
11:5 He shall not return into the land of Egypt,.... Ephraim or Israel, the ten tribes: and the Septuagint and Arabic versions express them by name, though they give a wrong sense of the words, rendering them, "and Ephraim dwelt in Egypt"; he did so indeed with the other tribes formerly; but here it is said he shall not go thither again to be a captive there, but shall go into bondage more severe than that in Egypt, even into captivity in Assyria: rather the sense is, they should not go thither for shelter, at least not as a body, though some few of them might, as in Hos 9:3; the far greater part of them should he carried captive by the Assyrians: or they should not return to Egypt to seek for help and assistence, as they had done; either they ought not to do it, nor would there be any need of it, did they but return to the Lord, as Kimchi observes; or rather they should now be so straitly shut up in Samaria, besieged so closely by the enemy, or else carried into distant lands, that, if they would, they could not apply to Egypt for relief;
but the Assyrian shall be his king; the king of Assyria shall be king over the ten tribes, whether they want him or not; they shall be forced to acknowledge him as their king, and be subject to him, being taken and carried captive into his land:
because they refused to return: to the Lord, from whom they had backslidden, and to his pure worship, word, and ordinances, they had departed from, setting up the calves at Dan and Bethel; they refused to relinquish worshipping idols instead of the true God; thus ungratefully behaving to him for all the above favours bestowed upon them; wherefore they are righteously threatened with captivity and bondage in Assyria.
John Wesley
11:5 He - Ephraim. Shall be king - Shall rule them with rigour and cruelty. They refused - The reason of all is, their obstinacy in idolatry.
Robert Jamieson, A. R. Fausset and David Brown
11:5 He shall not return into . . . Egypt--namely, to seek help against Assyria (compare Hos 7:11), as Israel lately had done (4Kings 17:4), after having revolted from Assyria, to whom they had been tributary from the times of Menahem (4Kings 15:19). In a figurative sense, "he shall return to Egypt" (Hos 9:3), that is, to Egypt-like bondage; also many Jewish fugitives were literally to return to Egypt, when the Holy Land was to be in Assyrian and Chaldean hands.
Assyrian shall be his king--instead of having kings of their own, and Egypt as their auxiliary.
because they refused to return--just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire.
11:611:6: Եւ տկարացաւ սրով ՚ի քաղաքս իւր, եւ դադարեաց ՚ի ձեռս նորա, եւ կերիցեն ՚ի խորհրդոց իւրեանց[10442]։ [10442] Ոսկան. Եւ կերիցին ՚ի խորհրդոց։
6 Նա սրով տկարացաւ իր քաղաքներումեւ դադարեց կռիւ մղել իր ձեռքերով: Նրանք կը ճաշակեն իրենց խորհուրդների պտուղը:
6 Անոնց քաղաքներուն դէմ պատերազմ պիտի մղուի, Անոնց դռներուն նիգերը պիտի կոտրին Եւ զիրենք պիտի բնաջնջէ Իրենց խորհուրդներուն համար։
[112]Եւ տկարացաւ սրով ի քաղաքս իւր, եւ դադարեաց ի ձեռս նորա, եւ կերիցեն ի խորհրդոց իւրեանց:

11:6: Եւ տկարացաւ սրով ՚ի քաղաքս իւր, եւ դադարեաց ՚ի ձեռս նորա, եւ կերիցեն ՚ի խորհրդոց իւրեանց[10442]։
[10442] Ոսկան. Եւ կերիցին ՚ի խորհրդոց։
6 Նա սրով տկարացաւ իր քաղաքներումեւ դադարեց կռիւ մղել իր ձեռքերով: Նրանք կը ճաշակեն իրենց խորհուրդների պտուղը:
6 Անոնց քաղաքներուն դէմ պատերազմ պիտի մղուի, Անոնց դռներուն նիգերը պիտի կոտրին Եւ զիրենք պիտի բնաջնջէ Իրենց խորհուրդներուն համար։
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11:611:6 И падет меч на города его, и истребит затворы его, и пожрет их за умыслы их.
11:6 καὶ και and; even ἠσθένησεν ασθενεω infirm; ail ῥομφαία ρομφαια broadsword ἐν εν in ταῖς ο the πόλεσιν πολις city αὐτοῦ αυτος he; him καὶ και and; even κατέπαυσεν καταπαυω rest ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even φάγονται φαγω swallow; eat ἐκ εκ from; out of τῶν ο the διαβουλίων διαβουλια he; him
11:6 וְ wᵊ וְ and חָלָ֥ה ḥālˌā חול dance חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger בְּ bᵊ בְּ in עָרָ֔יו ʕārˈāʸw עִיר town וְ wᵊ וְ and כִלְּתָ֥ה ḵillᵊṯˌā כלה be complete בַדָּ֖יו vaddˌāʸw בַּד linen, part, stave וְ wᵊ וְ and אָכָ֑לָה ʔāḵˈālā אכל eat מִֽ mˈi מִן from מֹּעֲצֹ֖ותֵיהֶֽם׃ mmōʕᵃṣˌôṯêhˈem מֹועֵצָה counsel
11:6. coepit gladius in civitatibus eius et consumet electos eius et comedet capita eorumThe sword hath begun in his cities, and it shall consume his chosen men, and shall devour their heads.
6. And the sword shall fall upon his cities, and shall consume his bars, and devour , because of their own counsels.
11:6. The sword has begun in his cities, and it will consume his elect and devour their heads.
11:6. And the sword shall abide on his cities, and shall consume his branches, and devour [them], because of their own counsels.
And the sword shall abide on his cities, and shall consume his branches, and devour [them], because of their own counsels:

11:6 И падет меч на города его, и истребит затворы его, и пожрет их за умыслы их.
11:6
καὶ και and; even
ἠσθένησεν ασθενεω infirm; ail
ῥομφαία ρομφαια broadsword
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
αὐτοῦ αυτος he; him
καὶ και and; even
κατέπαυσεν καταπαυω rest
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
φάγονται φαγω swallow; eat
ἐκ εκ from; out of
τῶν ο the
διαβουλίων διαβουλια he; him
11:6
וְ wᵊ וְ and
חָלָ֥ה ḥālˌā חול dance
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
בְּ bᵊ בְּ in
עָרָ֔יו ʕārˈāʸw עִיר town
וְ wᵊ וְ and
כִלְּתָ֥ה ḵillᵊṯˌā כלה be complete
בַדָּ֖יו vaddˌāʸw בַּד linen, part, stave
וְ wᵊ וְ and
אָכָ֑לָה ʔāḵˈālā אכל eat
מִֽ mˈi מִן from
מֹּעֲצֹ֖ותֵיהֶֽם׃ mmōʕᵃṣˌôṯêhˈem מֹועֵצָה counsel
11:6. coepit gladius in civitatibus eius et consumet electos eius et comedet capita eorum
The sword hath begun in his cities, and it shall consume his chosen men, and shall devour their heads.
11:6. The sword has begun in his cities, and it will consume his elect and devour their heads.
11:6. And the sword shall abide on his cities, and shall consume his branches, and devour [them], because of their own counsels.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Вместо слов: и падет (chalah) меч в слав. "и изнеможе (hsqenhsen) оружие": LXX eвp. chalah приняли в значении заболевать, изнемогать. И истребит затворы его, в слав. "и умолче в руку его".
Adam Clarke: Commentary on the Bible - 1831
11:6: The sword shall abide on his cities - Israel was agitated with external and intestine wars from the time of Jeroboam the Second. Although Zechariah his son reigned twelve years, yet it was in continual troubles; and he was at last slain by the rebel Shallum, who, having reigned one month, was slain by Menahem. Pekahiah succeeded his father Menahem, and reigned two years, and was killed by Pekah, son of Remaliah. He joined Rezin, king of Syria, and made an irruption into the land of Judah; but Ahaz having obtained succor from Tiglath-Pileser, king of Assyria, Pekah was defeated, and the tribes of Reuben, Gad, Naphtali, and the half-tribe of Manasseh, were carried away captives by the Assyrian king; and in a short time after, Hosea, son of Elah, slew Pekah and usurped the kingdom, which he could not possess without the assistance of Shalmaneser, who for his services imposed a tribute on the Israelitish king. Wishing to rid himself of this yoke, he applied to the king of Egypt; but this being known to Shalmaneser, he came against Samaria, and after a three years' siege took and destroyed it. Thus the sword rested on their cities; it continued in the land till all was ruined. See Calmet.
Albert Barnes: Notes on the Bible - 1834
11:6: And the sword shall abide on his cities - Literally, "shall light, shall whirl" down upon. It shall come with violence upon them as a thing whirled with force, and then it shall alight and abide, to their destruction; as Jeremiah says, "a whirlwind of the Lord is gone forth in fury, a grievous whirlwind; it shall fall grievously (literally, whirl down) on the head of the wicked" Jer 23:19. As God said to David, after the murder of Uriah, "Now therefore the sword shall never depart from thy house" Sa2 12:10, so as to Israel, whose kings were inaugurated by bloodshed. By God's appointment, "blood will have blood." Their own sword first came down and rested upon them; then the sword of the Assyrian. So after they "had killed the Holy One and the Just," the sword of the Zealots came down and rested upon them, before the destruction by the Romans.
And shall consume his branches - that is, his mighty men. It is all one, whether the mighty men are so called, by metaphor, from the "branches of" a tree, or from the "bars" of a city, made out of those branches. Their mighty men, so far from escaping for their might, should be the first to perish.
And devour them, because of their own counsels - Their counsels, wise after this world's wisdom, were without God, against the counsels of God. Their destruction then should come from their own wisdom, as it is said, "Let them fall by their own counsels" Psa 5:10, and Job saith, "He taketh the wise in their own craftiness, and the counsel of the cunning is carried headlong" Job 5:13, i. e., it is the clean contrary of what they intend or plan; they purpose, as they think, warily; an unseen power whirls their scheme on and precipitates it. "And his own counsel shall cast him down" Job 18:7; and above; "Israel shall be ashamed through his own counsels" Job 10:6. Hoshea's conspiracy with So, which was to have been his support against Assyria, brought Assyria against him, and his people into captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: the sword: Hos 10:14, Hos 13:16; Lev 26:31, Lev 26:33; Deu 28:52, Deu 32:25; Jer 5:17; Mic 5:11
consume: Psa 80:11-16; Isa 9:14, Isa 18:5, Isa 27:10; Eze 15:2-7, Eze 20:47; Mal 4:1
because: Hos 10:6; Psa 106:39, Psa 106:43; Isa 30:1
John Gill
11:6 And the sword shall abide on the cities,.... Or "shall fall" (y), and continue; meaning the sword of the Assyrians, whereby Ephraim should be brought into subjection to them, and the king of Assyria become king over them; his sword should be drawn, and rest upon them, not only on their chief city Samaria, besieged three years by him, but upon all their other cities, which would fall into his hands, with the inhabitants of them:
and shall consume his branches, and devour them; that is, the towns and villages adjoining to the cities; which were to them as branches are to a tree, sprung from them, and were supported by them; and, being near them, prospered or suffered as they did: some render it, "his bars" (z), as the word is sometimes used, and interpret it of the great men and nobles of the land. So the Targum,
"and it shall slay his mighty men, and destroy his princes;''
with which Jarchi agrees;
because of their own counsels; which they took and pursued, contrary to the counsel of God, the revelation of his mind and will; particularly in setting up idolatrous worship, and continuing in it, notwithstanding all the admonitions, exhortations, counsels, and threatenings of God by his prophets; or else because of their counsels with the Egyptians, and their covenants with them, for help against the Assyrian, whose yoke they were for casting off, and refused to pay tribute to; which provoked him to draw his sword upon them, which made the havoc it did in their cities, and the inhabitants of them.
(y) "cedet", Calvin; "incidet", Schmidt; "irruet", Zanchius, Drusius, Liveleus. (z) "vectes ejus", Schmidt. So some in Drusius.
John Wesley
11:6 His branches - The lesser towns and villages. Their own counsels - Which they have followed in opposition to all the good counsels the prophets gave them from time to time.
Robert Jamieson, A. R. Fausset and David Brown
11:6 abide--or, "fall upon" [CALVIN].
branches--villages, which are the branches or dependencies of the cities [CALVIN]. GROTIUS translates, "his bars" (so Lam 2:9), that is, the warriors who were the bulwarks of the state. Compare Hos 4:18, "rulers" (Margin), "shields" (Ps 47:9).
because of their own counsels--in worshipping idols, and relying on Egypt (compare Hos 10:6).
11:711:7: Եւ ժողովուրդ նորա կախեա՛լ կայցէ զբնակութենէ նորա. եւ Աստուած ՚ի վերայ պատուականաց նորա բարկասցի՛, եւ մի՛ բարձրացուսցէ զնոսա[10443]։ [10443] Ոմանք. Եւ մի՛ բարձրացուսցէ զնա։
7 Նրա ժողովուրդը կախուած կը մնայ իր բնակավայրից,եւ Աստուած կը բարկանայ նրա պատուական բաների վրայու չի մեծարի նրան:
7 Իմ ժողովուրդս ինծի դէմ ապստամբելու հակամէտ է։Թէեւ անոնք Բարձրեալին կը հրաւիրուին, Սակայն ոեւէ մէկը զանիկա չի բարձրացներ։
Եւ ժողովուրդ նորա կախեալ կայցէ զբնակութենէ նորա. եւ Աստուած ի վերայ պատուականաց նորա բարկասցի, եւ մի՛ բարձրացուսցէ զնոսա:

11:7: Եւ ժողովուրդ նորա կախեա՛լ կայցէ զբնակութենէ նորա. եւ Աստուած ՚ի վերայ պատուականաց նորա բարկասցի՛, եւ մի՛ բարձրացուսցէ զնոսա[10443]։
[10443] Ոմանք. Եւ մի՛ բարձրացուսցէ զնա։
7 Նրա ժողովուրդը կախուած կը մնայ իր բնակավայրից,եւ Աստուած կը բարկանայ նրա պատուական բաների վրայու չի մեծարի նրան:
7 Իմ ժողովուրդս ինծի դէմ ապստամբելու հակամէտ է։Թէեւ անոնք Բարձրեալին կը հրաւիրուին, Սակայն ոեւէ մէկը զանիկա չի բարձրացներ։
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11:711:7 Народ Мой закоснел в отпадении от Меня, и хотя призывают его к горнему, он не возвышается единодушно.
11:7 καὶ και and; even ὁ ο the λαὸς λαος populace; population αὐτοῦ αυτος he; him ἐπικρεμάμενος επικρεμαννυμι from; out of τῆς ο the κατοικίας κατοικια settlement αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the θεὸς θεος God ἐπὶ επι in; on τὰ ο the τίμια τιμιος precious αὐτοῦ αυτος he; him θυμωθήσεται θυμοω provoke; be / get angry καὶ και and; even οὐ ου not μὴ μη not ὑψώσῃ υψοω elevate; lift up αὐτόν αυτος he; him
11:7 וְ wᵊ וְ and עַמִּ֥י ʕammˌî עַם people תְלוּאִ֖ים ṯᵊlûʔˌîm תלא hang לִ li לְ to מְשֽׁוּבָתִ֑י mᵊšˈûvāṯˈî מְשׁוּבָה apostasy וְ wᵊ וְ and אֶל־ ʔel- אֶל to עַל֙ ʕˌal עַל height יִקְרָאֻ֔הוּ yiqrāʔˈuhû קרא call יַ֖חַד yˌaḥaḏ יַחַד gathering לֹ֥א lˌō לֹא not יְרֹומֵם׃ yᵊrômˌēm רום be high
11:7. et populus meus pendebit ad reditum meum iugum autem inponetur ei simul quod non aufereturAnd my people shall long for my return: but a yoke shall be put upon them together, which shall not be taken off.
7. And my people are bent to backsliding from me: though they call them to on high, none at all will exalt .
11:7. And my people will long for my return. But a yoke will be imposed on them together, which will not be taken away.
11:7. And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt [him].
And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt:

11:7 Народ Мой закоснел в отпадении от Меня, и хотя призывают его к горнему, он не возвышается единодушно.
11:7
καὶ και and; even
ο the
λαὸς λαος populace; population
αὐτοῦ αυτος he; him
ἐπικρεμάμενος επικρεμαννυμι from; out of
τῆς ο the
κατοικίας κατοικια settlement
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
θεὸς θεος God
ἐπὶ επι in; on
τὰ ο the
τίμια τιμιος precious
αὐτοῦ αυτος he; him
θυμωθήσεται θυμοω provoke; be / get angry
καὶ και and; even
οὐ ου not
μὴ μη not
ὑψώσῃ υψοω elevate; lift up
αὐτόν αυτος he; him
11:7
וְ wᵊ וְ and
עַמִּ֥י ʕammˌî עַם people
תְלוּאִ֖ים ṯᵊlûʔˌîm תלא hang
לִ li לְ to
מְשֽׁוּבָתִ֑י mᵊšˈûvāṯˈî מְשׁוּבָה apostasy
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
עַל֙ ʕˌal עַל height
יִקְרָאֻ֔הוּ yiqrāʔˈuhû קרא call
יַ֖חַד yˌaḥaḏ יַחַד gathering
לֹ֥א lˌō לֹא not
יְרֹומֵם׃ yᵊrômˌēm רום be high
11:7. et populus meus pendebit ad reditum meum iugum autem inponetur ei simul quod non auferetur
And my people shall long for my return: but a yoke shall be put upon them together, which shall not be taken off.
11:7. And my people will long for my return. But a yoke will be imposed on them together, which will not be taken away.
11:7. And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt [him].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Мысль стиха ясна. Но евр. т. передан в нашем переводе свободно (закоснел = с евр. повешен). Новейшие комментаторы (Beллa, Новак, Гоонакер) считают текст стиха испорченным и, предлагая свои корректуры, различно передают мысль стиха. В греч. тексте стих имеет отступления, произошедшие от иного чтения подлинника.
Adam Clarke: Commentary on the Bible - 1831
11:7: Though they called them to the Most High - Newcome is better: "And though they call on him together because of the yoke, he will not raise it. He shall receive no refreshment." See the metaphor, Hos 11:4 (note).
Albert Barnes: Notes on the Bible - 1834
11:7: And My people are bent to backsliding from Me - Literally, "are hung to it!" as we say, "a man's whole being "hangs" on a thing." A thing "hung to" or "on" another, sways to and fro within certain limits, but its relation to that on which it is hung, remains immovable. Its power of motion is restrained within those limits. So Israel, so the sinner, however he veer to and fro in the details and circumstances of his sin, is fixed and immovable in his adherence to his sin itself. Whatever else Israel did, on one thing his whole being, as a nation, depended, on "backsliding" or aversion from God. The political existence of Israel, as a separate kingdom, depended on his worship of the calves, "the sin wherewith" Jeroboam "made Israel to sin." This was the ground of their "refusing to return" Hos 11:5, that, through habitual sin, they were no longer in their own power: they were fixed in evil.
Though they called them to the most High - Literally, "called him." As one man, the prophets called Israel; as one man, Israel refused to return; "none at all would exalt" Him, literally, "together he exalteth Him not."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: are bent: Hos 4:16, Hos 14:4; Psa 78:57, Psa 78:58; Pro 14:14; Jer 3:6, Jer 3:8, Jer 3:11, Jer 8:5, Jer 14:7, they called me, Hos 11:2, Hos 7:16; Ch2 30:1-11; Psa 81:11; Amo 5:4-6, Amo 5:14, Amo 5:15
none at all would exalt him: Heb. together they exalted not
Geneva 1599
11:7 And my people are bent to backsliding from me: though (e) they called them to the most High, none at all would exalt [him].
(e) That is, the Prophets.
John Gill
11:7 And my people are bent to backsliding from me,.... There is a propensity in thorn to it, through prevailing corruption in them; they are inclined unto it, the bias of their minds is that way; they are bent upon it, and pertinaciously abide in it; nor will they be reclaimed from it, by all the means and methods made use of, even though they had been, and professed themselves to be the people of God. Some understand this, not of their backsliding and aversion from God; but either of his return to them, or of their return to him, rendering the words, "and my people are in suspense" (a); like a man that hangs in the air, as Aben Ezra, neither ascends nor descends; that is, they are in doubt of what should be done to thorn, or they themselves should do: either "about my return" (b); that is, to them; whether after all they may expect that God would be kind and merciful to them, so Abarbinel: or "about return to me" (c); whether they should or not, inclining rather not to return. So the Targum,
"my people divide (or hesitate) to return to my law;''
with which Jarchi agrees, paraphrasing it,
"when the prophets instruct them to return unto me, they are in suspense whether to return or not;''
but Aben Ezra and Kimchi observe the word is always used in a bad sense, of aversion or backsliding, and that the word is in another form when used for repentance or returning;
though they called them to the most High; that is, the prophets of the Lord called them to turn from their idols, and return to the most high God, the true and the living God, from whom they had backslidden, and to his true worship, they had neglected and forsaken:
none at all would exalt him; the most high God, and give him the praise and glory due to his name; but, on the other hand, extolled their idols, and ascribed all their good things to them: or "none would exalt them" (d) the prophets of the Lord that called them; would not give that honour to them that was due to their office, or pay any regard to them, or to their admonitions and advice, but depreciated them, and reproached and persecuted them: or "none at all would lift up": that is, their head, as Aben Ezra, toward the heaven, and to God in it, to whom they were called; but kept looking on the earth, and to earthly things, particularly to their idols; and did not lift up or erect their ears, to hearken to what was said to them, but were deaf to all counsel and reproof. The Targum is,
"they walked not in an erect stature.''
Agreeably to which the former clause may be rendered, as by some, "and they called them to things above"; but none would look upwards; See Gill on Hos 7:16.
(a) "suspensi haerent", Junius & Tremellius; "suspensi", Montanus, Schmidt. (b) "ad reditum meum", V. L. (c) "Circa redire ad me", Castalio. (d) "eos non exaltabit", Schmidt.
John Wesley
11:7 They - The prophets. None at all - Scarce any one would hearken and obey.
Robert Jamieson, A. R. Fausset and David Brown
11:7 bent to backsliding--Not only do they backslide, and that too from ME, their "chief good," but they are bent upon it. Though they (the prophets) called them (the Israelites) to the Most High (from their idols), "none would exalt (that is, extol or honor) Him." To exalt God, they must cease to be "bent on backsliding," and must lift themselves upwards.
11:811:8: Զի՞նչ անցուցից ընդ քեզ Եփրեմ. այլ պաշտպա՛ն լինիցիմ քեզ Իսրայէլ. զի՞նչ անցուցից ընդ քեզ. եդից զքեզ իբրեւ զԱդամա՝ եւ իբրեւ զՍեբոյիմ։ Դարձա՛ւ սիրտ իմ ՚ի նոյն. յուզեցա՛ւ խնամք իմ[10444]։ [10444] Ոսկան այլազգ կրկնեալ. զի՞նչ անցուցից, եւ այլն. դնէ՝ լինիցիմ քեզ Իսրայէլի։ Յօրինակին՝ չակերտ եդեալ առ խնամ ՜իմ, ակնարկի յաւելուլ քէ. ըստ ընտրելագոյն օրինակաց, ըստ որում եդաք։
8 Ինչպէ՞ս վարուեմ քեզ հետ, Եփրե՛մ,ինչպէ՞ս պաշտպան լինեմ քեզ, Իսրայէ՛լ,ինչպէ՞ս վարուեմ քեզ հետ.քեզ կը դարձնեմ ինչպէս Ադամ եւ ինչպէս Սեբոյիմ:
8 Քեզ ի՞նչպէս տամ, ո՛վ Եփրեմ, Քեզ ի՞նչպէս յանձնեմ, ո՛վ Իսրայէլ. Քեզ ի՞նչպէս Ադմայի պէս ընեմ, Քեզ ի՞նչպէս Սեբոյիմի պէս դնեմ։Իմ սիրտս ներսիդիս կը խռովի, Կարեկցութիւններս ալ միանգամայն կը բռնկին։
Զի՞նչ անցուցից ընդ քեզ, Եփրեմ. այլ պաշտպան լինիցիմ քեզ, Իսրայէլ. զի՞նչ անցուցից ընդ քեզ. եդից զքեզ իբրեւ զԱդամա եւ իբրեւ զՍեբոյիմ. դարձաւ սիրտ իմ ի նոյն. յուզեցան խնամք`` իմ:

11:8: Զի՞նչ անցուցից ընդ քեզ Եփրեմ. այլ պաշտպա՛ն լինիցիմ քեզ Իսրայէլ. զի՞նչ անցուցից ընդ քեզ. եդից զքեզ իբրեւ զԱդամա՝ եւ իբրեւ զՍեբոյիմ։ Դարձա՛ւ սիրտ իմ ՚ի նոյն. յուզեցա՛ւ խնամք իմ[10444]։
[10444] Ոսկան այլազգ կրկնեալ. զի՞նչ անցուցից, եւ այլն. դնէ՝ լինիցիմ քեզ Իսրայէլի։ Յօրինակին՝ չակերտ եդեալ առ խնամ ՜իմ, ակնարկի յաւելուլ քէ. ըստ ընտրելագոյն օրինակաց, ըստ որում եդաք։
8 Ինչպէ՞ս վարուեմ քեզ հետ, Եփրե՛մ,ինչպէ՞ս պաշտպան լինեմ քեզ, Իսրայէ՛լ,ինչպէ՞ս վարուեմ քեզ հետ.քեզ կը դարձնեմ ինչպէս Ադամ եւ ինչպէս Սեբոյիմ:
8 Քեզ ի՞նչպէս տամ, ո՛վ Եփրեմ, Քեզ ի՞նչպէս յանձնեմ, ո՛վ Իսրայէլ. Քեզ ի՞նչպէս Ադմայի պէս ընեմ, Քեզ ի՞նչպէս Սեբոյիմի պէս դնեմ։Իմ սիրտս ներսիդիս կը խռովի, Կարեկցութիւններս ալ միանգամայն կը բռնկին։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8 Как поступлю с тобою, Ефрем? как предам тебя, Израиль? Поступлю ли с тобою, как с Адамою, сделаю ли тебе, что Севоиму? Повернулось во Мне сердце Мое, возгорелась вся жалость Моя!
11:8 τί τις.1 who?; what? σε σε.1 you διαθῶ διατιθεμαι put through; make Εφραιμ εφραιμ Ephraim; Efrem ὑπερασπιῶ υπερασπιζω of you; your Ισραηλ ισραηλ.1 Israel τί τις.1 who?; what? σε σε.1 you διαθῶ διατιθεμαι put through; make ὡς ως.1 as; how Αδαμα αδαμα put; make σε σε.1 you καὶ και and; even ὡς ως.1 as; how Σεβωιμ σεβωιμ reverse ἡ ο the καρδία καρδια heart μου μου of me; mine ἐν εν in τῷ ο the αὐτῷ αυτος he; him συνεταράχθη συνταρασσω the μεταμέλειά μεταμελεια of me; mine
11:8 אֵ֞יךְ ʔˈêḵ אֵיךְ how אֶתֶּנְךָ֣ ʔettenᵊḵˈā נתן give אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim אֲמַגֶּנְךָ֙ ʔᵃmaggenᵊḵˌā מגן deliver יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֚יךְ ˈʔêḵ אֵיךְ how אֶתֶּנְךָ֣ ʔettenᵊḵˈā נתן give כְ ḵᵊ כְּ as אַדְמָ֔ה ʔaḏmˈā אַדְמָה Admah אֲשִֽׂימְךָ֖ ʔᵃśˈîmᵊḵˌā שׂים put כִּ ki כְּ as צְבֹאיִ֑ם ṣᵊvōyˈim צְבֹאיִם Zeboiim נֶהְפַּ֤ךְ nehpˈaḵ הפך turn עָלַי֙ ʕālˌay עַל upon לִבִּ֔י libbˈî לֵב heart יַ֖חַד yˌaḥaḏ יַחַד gathering נִכְמְר֥וּ niḵmᵊrˌû כמר grow hot נִחוּמָֽי׃ niḥûmˈāy נִחֻמִים comfort
11:8. quomodo dabo te Ephraim protegam te Israhel quomodo dabo te sicut Adama ponam te ut Seboim conversum est in me cor meum pariter conturbata est paenitudo meaHow shall I deal with thee, O Ephraim, shall I protect thee, O Israel? how shall I make thee as Adama, shall I set thee as Seboim? my heart is turned within me, my repentance is stirred up.
8. How shall I give thee up, Ephraim? shall I deliver thee, Israel? how shall I make thee as Admah? shall I set thee as Zeboim? mine heart is turned within me, my compassions are kindled together.
11:8. How will I provide for you, Ephraim; how will I protect you, Israel? How will I provide for you as for Adam; will I set you like Zeboiim? My heart has changed within me; together with my regret, it has been stirred up.
11:8. How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together:

11:8 Как поступлю с тобою, Ефрем? как предам тебя, Израиль? Поступлю ли с тобою, как с Адамою, сделаю ли тебе, что Севоиму? Повернулось во Мне сердце Мое, возгорелась вся жалость Моя!
11:8
τί τις.1 who?; what?
σε σε.1 you
διαθῶ διατιθεμαι put through; make
Εφραιμ εφραιμ Ephraim; Efrem
ὑπερασπιῶ υπερασπιζω of you; your
Ισραηλ ισραηλ.1 Israel
τί τις.1 who?; what?
σε σε.1 you
διαθῶ διατιθεμαι put through; make
ὡς ως.1 as; how
Αδαμα αδαμα put; make
σε σε.1 you
καὶ και and; even
ὡς ως.1 as; how
Σεβωιμ σεβωιμ reverse
ο the
καρδία καρδια heart
μου μου of me; mine
ἐν εν in
τῷ ο the
αὐτῷ αυτος he; him
συνεταράχθη συνταρασσω the
μεταμέλειά μεταμελεια of me; mine
11:8
אֵ֞יךְ ʔˈêḵ אֵיךְ how
אֶתֶּנְךָ֣ ʔettenᵊḵˈā נתן give
אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim
אֲמַגֶּנְךָ֙ ʔᵃmaggenᵊḵˌā מגן deliver
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֚יךְ ˈʔêḵ אֵיךְ how
אֶתֶּנְךָ֣ ʔettenᵊḵˈā נתן give
כְ ḵᵊ כְּ as
אַדְמָ֔ה ʔaḏmˈā אַדְמָה Admah
אֲשִֽׂימְךָ֖ ʔᵃśˈîmᵊḵˌā שׂים put
כִּ ki כְּ as
צְבֹאיִ֑ם ṣᵊvōyˈim צְבֹאיִם Zeboiim
נֶהְפַּ֤ךְ nehpˈaḵ הפך turn
עָלַי֙ ʕālˌay עַל upon
לִבִּ֔י libbˈî לֵב heart
יַ֖חַד yˌaḥaḏ יַחַד gathering
נִכְמְר֥וּ niḵmᵊrˌû כמר grow hot
נִחוּמָֽי׃ niḥûmˈāy נִחֻמִים comfort
11:8. quomodo dabo te Ephraim protegam te Israhel quomodo dabo te sicut Adama ponam te ut Seboim conversum est in me cor meum pariter conturbata est paenitudo mea
How shall I deal with thee, O Ephraim, shall I protect thee, O Israel? how shall I make thee as Adama, shall I set thee as Seboim? my heart is turned within me, my repentance is stirred up.
11:8. How will I provide for you, Ephraim; how will I protect you, Israel? How will I provide for you as for Adam; will I set you like Zeboiim? My heart has changed within me; together with my regret, it has been stirred up.
11:8. How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Адама и Севоим - города долины Сиддим, погибшие вместе с Содомои и Гоморрою (Быт ХIX:24, 25; Втор ХХIX:23). Участь этих городов заслужил и Израиль. Но по любви своей к избранному народу Господ умилосердится над ним. - Конец стиха Я не войду в город, ve lo abo beir, переводят и толкуют различно. Некоторые комментаторы (Бродович) под городом разумеют общество израильского народа и всему выражению придают тот смысл, что Господь не войдет в общество Израиля для предания его погибели, подобно тому, как некогда он вошел в Адаму и Севоим. Другие (Кейль, Новак) принимают слово ir (город) в значении жар, пыл, гнев и видят указание на прекращение гнева Божия на Израиля. Гоонакер исправляет евр. т. выражения, читая velo obeh aveir и переводит, "и Я не люблю уничтожать".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. 9 I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city. 10 They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west. 11 They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD. 12 Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.
In these verses we have,
I. God's wonderful backwardness to destroy Israel (v. 8, 9): How shall I give thee up? Here observe,
1. God's gracious debate within himself concerning Israel's case, a debate between justice and mercy, in which victory plainly inclines to mercy's side. Be astonished, O heavens! at this, and wonder, O earth! at the glory of God's goodness. Not that there are any such struggles in God as there are in us, or that he is ever fluctuating or unresolved; no, he is in one mind, and knows it; but they are expressions after the manner of men, designed to show what severity the sin of Israel had deserved, and yet how divine grace would be glorified in sparing them notwithstanding. The connexion of this with what goes before is very surprising; it was said of Israel (v. 7) that they were bent to backslide from God, that though they were called to him they would not exalt him, upon which, one would think, it should have followed, "Now I am determined to destroy them, and never show them mercy any more." No, such is the sovereignty of mercy, such the freeness, the fulness, of divine grace, that it follows immediately, How shall I give thee up? See here, (1.) The proposals that justice makes concerning Israel, the suggestion of which is here implied. Let Ephraim be given up, as an incorrigible son is given up to be disinherited, as an incurable patient is given over by his physician. Let him be given up to ruin. Let Israel be delivered into the enemy's hand, as a lamb to the lion to be torn in pieces; let them be made as Admah and set as Zeboim, the two cities that with Sodom and Gomorrah were destroyed by fire and brimstone rained from heaven upon them; let them be utterly and irreparably ruined, and be made as like these cities in desolation as they have been in sin. Let that curse which is written in the law be executed upon them, that the whole land shall be brimstone and salt, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, Deut. xxix. 23. Ephraim and Israel deserve to be thus abandoned, and God will do them no wrong if he deal thus with them. (2.) The opposition that mercy makes to these proposals: How shall I do it? As the tender father reasons with himself, "How can I cast off my untoward son? for he is my son, though he be untoward; how can I find in my heart to do it?" Thus, "Ephraim has been a dear son, a pleasant child: How can I do it? He is ripe for ruin; judgments stand ready to seize him; there wants nothing but giving him up, but I cannot do it. They have been a people near unto me; there are yet some good among them; theirs are the children of the covenant; if they be ruined, the enemy will triumph; it may be they will yet repent and reform; and therefore how can I do it?" Note, The God of heaven is slow to anger, and is especially loth to abandon a people to utter ruin that have been in special relation to him. See how mercy works upon the mention of those severe proceedings: My heart is turned within me, as we say, Our heart fails us, when we come to do a thing that is against the grain with us. God speaks as if he were conscious to himself of a strange striving of affections in compassion to Israel: as Lam. i. 20, My bowels are troubled; my heart is turned within me. As it follows here, My repentings are kindled together. His bowels yearned towards them, and his soul was grieved for their sin and misery, Judg. x. 16. Compare Jer. xxxi. 20. Since I spoke against him my bowels are troubled for him. When God was to give up his Son to be a sacrifice for sin, and a Saviour for sinners, he did not say, How shall I give him up? No, he spared not his own Son; it pleased the Lord to bruise him; and therefore God spared not him, that he might spare us. But this is only the language of the day of his patience; when men have sinned that away, and the great day of his wrath comes, then no difficulty is made of it; nay, I will laugh at their calamity.
2. His gracious determination of this debate. After a long contest mercy in the issue rejoices against judgment, has the last word, and carries the day, v. 9. It is decreed that the reprieve shall be lengthened out yet longer, and I will not now execute the fierceness of my anger, though I am angry; though they shall not go altogether unpunished, yet he will mitigate the sentence and abate the rigour of it. He will show himself to be justly angry, but not implacably so; they shall be corrected, but not consumed. I will not return to destroy Ephraim; the judgments that have been inflicted shall not be repeated, shall not go so deep as they have deserved. He will not return to destroy, as soldiers, when they have pillaged a town once, return a second time, to take more, as when what the palmer-worm has left the locust has eaten. It is added, in the close of the verse, "I will not enter into the city, into Samaria, or any other of their cities; I will not enter into them as an enemy, utterly to destroy them, and lay them waste, as I did the cities of Admah and Zeboim."
3. The ground and reason of this determination: For I am God and not man, the Holy One of Israel. To encourage them, to hope that they shall find mercy, consider, (1.) What he is in himself: He is God, and not man, as in other things, so in pardoning sin and sparing sinners. If they had offended a man like themselves, he would not, he could not have borne it; his passion would have overpowered his compassion, and he would have executed the fierceness of his anger; but I am God, and not man. He is Lord of his anger, whereas men's anger commonly lords it over them. If an earthly prince were in such a strait between justice and mercy, he would be at a loss how to compromise the matter between them; but he who is God, and not man, knows how to find out an expedient to secure the honour of his justice and yet advance the honour of his mercy. Man's compassions are nothing in comparison with the tender mercies of our God, whose thoughts and ways, in receiving returning sinners, are as much above ours as heaven is above the earth, Isa. lv. 9. Note, It is a great encouragement to our hope in God's mercies to remember that he is God, and not man. He is the Holy One. One would think this were a reason why he should reject such a provoking people. No; God knows how to spare and pardon poor sinners, not only without any reproach to his holiness, but very much to the honour of it, as he is faithful and just to forgive us our sins, and therein declares his righteousness, now Christ has purchased the pardon and he has promised it. (2.) What he is to them; he is the Holy One in the midst of thee; his holiness is engaged for the good of his church, and even in this corrupt and degenerate land and age there were some that gave thanks at the remembrance of his holiness, and he required of them all to be holy as he is, Lev. xix. 2. As long as we have the Holy One in the midst of us we are safe and well; but woe to us when he leaves us! Note, Those who submit to the influence may take the comfort of God's holiness.
II. Here is his wonderful forwardness to do good for Israel, which appears in this, that he will qualify them to receive the good he designs for them (v. 10, 11): They shall walk after the Lord. This respects the same favour with that (ch. iii. 5), They shall return, and seek the Lord their God; it is spoken of the ten tribes, and had its accomplishment, in part, in the return of some of them with those of the two tribes in Ezra's time; but it had its more full accomplishment in God's spiritual Israel, the gospel-church, brought together and incorporated by the gospel of Christ. The ancient Jews referred it to the time of the Messiah; the learned Dr. Pocock looks upon it as a prophecy of Christ's coming to preach the gospel to the dispersed children of Israel, the children of God that were scattered abroad. And then observe, 1. How they were to be called and brought together: The Lord shall roar like a lion. The word of the Lord (so says the Chaldee) shall be as a lion that roars. Christ is called the lion of the tribe of Judah, and his gospel, in the beginning of it, was the voice of one crying in the wilderness. When Christ cried with a loud voice it was as when a lion roared, Rev. x. 3. The voice of the gospel was heard afar, as the roaring of a lion, and it was a mighty voice. See Joel iii. 16. 2. What impression this call should make upon them, such an impression as the roaring of a lion makes upon all the beasts of the forest: When he shall roar then the children shall tremble. See Amos iii. 8, The lion has roared; the Lord God has spoken; and then who will not fear? When those whose hearts the gospel reached trembled, and were astonished, and cried out, What shall we do?--when they were by it put upon working out their salvation, and worshipping God with fear and trembling, then this promise was fulfilled. The children shall tremble from the west. The dispersed Jews were carried eastward, to Assyria and Babylon, and those that returned came from the east; therefore this seems to have reference to the calling of the Gentiles that lay westward from Canaan, for that way especially the gospel spread. They shall tremble; they shall move and come with trembling, with care and haste, from the west, from the nations that lay that way, to the mountain of the Lord (Isa. ii. 3), to the gospel-Jerusalem, upon hearing the alarm of the gospel. The apostle speaks of mighty signs and wonders that were wrought by the preaching of the gospel from Jerusalem round about to Illyricum, Rom. xv. 19. Then the children trembled from the west. And, whereas Israel after the flesh was dispersed in Egypt and Assyria, it is promised that they shall be effectually summoned thence (v. 11): They shall tremble; they shall come trembling, and with all haste, as a bird upon the wing, out of Egypt, and as a dove out of the land of Assyria; a dove is noted for swift and constant flight, especially when she flies to her windows, which the flocking of Jews and Gentiles to the church is here compared to, as it is Isa. lx. 8. Wherever those are that belong to the election of grace--east, west, north, or south--they shall hear the joyful sound, and be wrought upon by it; those of Egypt and Assyria shall come together; those that lay most remote from each other shall meet in Christ, and be incorporated in the church. Of the uniting of Egypt and Assyria, it was prophesied, Isa. xix. 23. 3. What effect these impressions should have upon them. Being moved with fear, they shall flee to the ark: They shall walk after the Lord, after the service of the Lord (so the Chaldee); they shall take the Lord Christ for their leader and commander; they shall enlist themselves under him as the captain of their salvation, and give up themselves to the direction of the Spirit as their guide by the word; they shall leave all to follow Christ, as becomes disciples. Note, Our holy trembling at the word of Christ will draw us to him, not drive us from him. When he roars like a lion the slaves tremble and flee from him, the children tremble and flee to him. 4. What entertainment they shall meet with at their return (v. 11): I will place them in their houses (all those that come at the gospel-call shall have a place and a name in the gospel-church, in the particular churches which are their houses, to which they pertain; they shall dwell in God, and be at home in him, both easy and safe, as a man in his own house; they shall have mansions, for there are many in our Father's house), in his tabernacle on earth and his temple in heaven, in everlasting habitations, which may be called their houses, for they are the lot they shall stand in at the end of the days.
III. Here is a sad complaint of the treachery of Ephraim and Israel, which may be an intimation that it is not Israel after the flesh, but the spiritual Israel, to whom the foregoing promises belong, for as for this Ephraim, this Israel, they compass God about with lies and deceit; all their services of him, when they pretended to compass his altar, were feigned and hypocritical; when they surrounded him with their prayers and praises, every one having a petition to present to him, they lied to him with their mouth and flattered him with their tongue; their pretensions were so fair, and yet their intentions so foul, that they would, if possible, have imposed upon God himself. Their professions and promises were all a cheat, and yet with these they thought to compass God about, to enclose him as it were, to keep him among them, and prevent his leaving them.
IV. Here is a pleasant commendation of the integrity of the two tribes, which they held fast, and this comes in as an aggravation of the perfidiousness of the ten tribes, and a reason why God had that mercy in store for Judah which he had not for Israel (ch. i. 6, 7), for Judah yet rules with God and is faithful with the saints, or with the Most Holy. 1. Judah rules with God, that is, he serves God, and the service of God is not only true liberty and freedom, but it is dignity and dominion. Judah rules, that is, the princes and governors of Judah rule with God; they use their power for him, for his honour, and the support of his interest. Those rule with God that rule in the fear of God (2 Sam. xxiii. 3), and it is their honour to do so, and their praise shall be of God, as Judah's here is. Judah is Israel--a prince with God. 2. He is faithful with the holy God, keeps close to his worship and to his saints, with Abraham, Isaac, and Jacob, whose steps they faithfully tread in. They walk in the way of good men; and those that do so rule with God, they have a mighty interest in Heaven. Judah yet does thus, which intimates that the time would come when Judah also would revolt and degenerate. Note, When we see how many there are that compass God about with lies and deceit it may be a comfort to us to think that God has his remnant that cleave to him with purpose of heart, and are faithful to his saints; and for those who are thus faithful unto death is reserved a crown of life, when hypocrites and all liars shall have their portion without.
Adam Clarke: Commentary on the Bible - 1831
11:8: How shall I give thee up - See the notes on Hos 6:4, where we have similar words from similar feeling.
Mine heart is turned within me - Justice demands thy punishment; Mercy pleads for thy life. As thou changest, Justice resolves to destroy, or Mercy to save. My heart is oppressed, and I am weary with repenting - with so frequently changing my purpose. All this, though spoken after the manner of men, shows how merciful, compassionate, and loath to punish the God of heaven is. What sinner or saint upon earth has not been a subject of these gracious operations?
Albert Barnes: Notes on the Bible - 1834
11:8: How shall I give thee up, Ephraim? - o: "God is infinitely just and infinitely merciful. The two attributes are so united in Him, yea, so one in Him who is always one, and in whose counsels "there is no variableness, nor shadow of turning," that the one doth not ever thwart the proceeding of the other. Yet, in order to shew that our ills are from our own ill-deserts, not from any pleasure of His in inflicting ill, and that what mercy He sheweth, is from His own goodness, not from any in us, God is represented in this empassioned expression as in doubt, and (so to say) divided between justice and mercy, the one pleading against the other. At the last, God so determines, that both should have their share in the issue, and that Israel should be both justly punished and mercifully spared and relieved."
God pronounces on the evil deserts of Israel, even while He mitigates His sentence. The depth of the sinner's guilt reflects the more vividly the depth of God's mercy. In saying, "how shall I make thee as Admah?" how "shall I set thee as Zeboim?" He says, in fact, that they were, for their sins, worthy to be utterly destroyed, with no trace, no memorial, save that eternal desolation like the five "cities of the plain," of which were Sodom and Gomorrah, which God "hath set forth for an example, suffering the vengeance of eternal fire" Jde 1:7. Such was their desert. But God says, with inexpressible tenderness, "Mine heart is turned within Me" literally, "upon Me or against Me," so as to be a burden to Him; as we say of the heart, that it is "heavy." God deigneth to speak as if His love was heavy, or a weight upon Him, while He thought of the punishment which their sins deserved.
My heart is turned - o: "As soon as I had spoken evil against thee, mercy pRev_ailed, tenderness touched Me; the tenderness of the Father overcame the austerity of the Judge."
My repentings are kindled together, - or My strong compassions are kindled. i. e., with the heat and glow of love; as the disciples say, "Did not our hearts burn within us?" Luk 24:32, and as it is said of Joseph "his bowels did yearn Gen 43:30 (literally, were hot) toward his brother;" and of the true mother before Solomon, "her bowels yearned Kg1 3:26 (English margin, were hot) upon her son."
"Admah" and "Zeboim" were cities in the same plain with Sodom and Gomorrah, and each had their petty king Gen 14:2. In the history of the destruction of Sodom and Gomorrah, they are not named, but are included in the general title "those cities and all the plain" (Gen 19:25). The more then would Hosea's hearers think of that place in Moses where he does mention them, and where he threatens them with the like end; "when the stranger shall see, that the whole land thereof is brimstone and salt and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which the Lord overthrew in His anger and His wrath" Deu 29:22-23. Such was the end, at which all their sins aimed; such the end, which God had held out to them; but His "strong compassions were kindled."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: How shall I give: Hos 6:4; Jer 9:7; Lam 3:33; Mat 23:37; Luk 19:41, Luk 19:42
Admah: Gen 14:8, Gen 19:24, Gen 19:25; Deu 29:23; Isa 1:9, Isa 1:10; Amo 4:11; Zep 2:9; Pe2 2:6; Jde 1:7; Rev 11:8, Rev 18:18
Mine: Deu 32:36; Jdg 10:16; Sa2 24:16; Kg2 13:23; Psa 106:45; Isa 63:15; Jer 3:12, Jer 31:20; Amo 7:3, Amo 7:6
heart: Lam 1:20
Carl Friedrich Keil and Franz Delitzsch
11:8
They deserved to be utterly destroyed for this, and would have been if the compassion of God had not prevented it. With this turn a transition is made in Hos 11:8 from threatening to promise. Hos 11:8. "How could I give thee up, O Ephraim! surrender thee, O Israel! how could I give thee up like Admah, make thee like Zeboim! My heart has changed within me, my compassion is excited all at once. Hos 11:9. I will not execute the burning heat of my wrath, I will not destroy Ephraim again: for I am God, and not man, the Holy One in the midst of thee: and come not into burning wrath." "How thoroughly could I give thee up!" sc. if I were to punish thy rebellion as it deserved. Nâthan, to surrender to the power of the enemy, like miggēn in Gen 14:20. And not that alone, but I could utterly destroy thee, like Admah and Zeboim, the two cities of the valley of Siddim, which were destroyed by fire from heaven along with Sodom and Gomorrha. Compare Deut 29:22, where Admah and Zeboim are expressly mentioned along with the cities of Sodom and Gomorrha, which stand alone in Gen 19:24. With evident reference to this passage, in which Moses threatens idolatrous Israel with the same punishment, Hosea simply mentions the last two as quite sufficient for his purpose, whereas Sodom and Gomorrha are generally mentioned in other passages (Jer 49:18; cf. Mt 10:15; Lk 10:12). The promise that God will show compassion is appended here, without any adversative particle. My heart has turned, changed in me (על, lit., upon or with me, as in the similar phrases in 1Kings 25:36; Jer 8:18). יחד נכמרוּ, in a body have my feelings of compassion gathered themselves together, i.e., my whole compassion is excited. Compare Gen 43:30 and 3Kings 3:26, where, instead of the abstract nichūmı̄m, we find the more definite rachămı̄m, the bowels as the seat of the emotions. עשׂה חרון אף, to carry out wrath, to execute it as judgment (as in 1Kings 28:18). In the expression לא אשׁוּב לשׁחת, I will not return to destroy, שׁוּב may be explained from the previous נהפּך לבּי. After the heart of God has changed, it will not return to wrath, to destroy Ephraim; for Jehovah is God, who does not alter His purposes like a man (cf. 1Kings 15:29; Num 23:19; Mal 3:6), and He shows Himself in Israel as the Holy One, i.e., the absolutely pure and perfect one, in whom there is no alternation of light and darkness, and therefore no variableness in His decrees (see at Ex 19:6; Is 6:3). The difficult expression בּעיר cannot mean "into a city," although it is so rendered by the ancient versions, the Rabbins, and many Christian expositors; for we cannot attach any meaning to the words "I do not come into a city" at all in harmony with the context. עיר signifies here aestus irae, the heat of wrath, from עוּר, effervescere, just as in Jer 15:8 it signifies the heat of alarm and anxiety, aestus animi.
Geneva 1599
11:8 (f) How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as (g) Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, (h) my repentings are kindled together.
(f) God considers with himself, and that with a certain grief, how to punish them.
(g) Which were two of the cities that were destroyed with Sodom; (Deut 29:23).
(h) Meaning that his love with which he first loved them positioned him between doubt and assurance in terms of what to do: and in this appears his Fatherly affection, that his mercy toward his own will overcome his judgments, as he declares in the next verse.
John Gill
11:8 How shall I give thee up, Ephraim? how shall I deliver thee,
Israel?.... That is, as usually interpreted, into the hand of the enemy, or unto wrath, ruin, and destruction; for, notwithstanding all the sins of this people before observed, and the punishment threatened to be inflicted on them, the Lord is pleased here, and in the following verses, to give some intimations of his goodness, grace, and mercy to them; not to the whole body of them, for they as such were given and delivered up to the enemy, and carried captive, and dispersed among the nations, and were never recovered to this day; but to a remnant among them, according to the election of grace, that should spring from them, for the sake of which they were not all cut off by the sword; but were reserved as a seed for later times, the times of the Messiah, which the prophecy in this and the following words has respect unto; not only the first times of the Gospel, when some of the dispersed of Israel were met with by it, and converted under it; but the last times of it; times yet to come, when all Israel shall be saved; and may be applied to the elect of God, in all ages, and of all nations, The words are generally understood as a debate in the divine mind, struggling within itself between justice and mercy; justice requiring the delivery of these persons unto it, and mercy being reluctant thereunto, pleading on their behalf; and which at last gets the victory, and rejoices against judgment. There is a truth in all this; justice seems to demand that sinners, as such, who have injured and affronted him, be given up to, him, and suffer the curse of the law, according to their deserts, and be delivered unto death, even eternal death, as well as to temporal punishments; and which might be expected would be the case, by the instances and examples of the angels that sinned, and of the men of the old world, and of the inhabitants of Sodom and Gomorrah; but mercy cannot bear it, pleads against; it, and asks how can it be done, since these are my children, my dear child, on, pleasant ones, as Ephraim was, my chosen and my covenant ones, and, besides, for whom provision is made in Christ for the satisfactions of justice? But the sense is rather this, "how might" or "could I give thee up; Ephraim? how might" or "could I deliver thee, Israel" (e)? that is, with what severity might I deal with thee? and how justly and righteously could I do it? since thy sins are so many, and so great;
how shall I make thee as Admah? how shall I set thee as Zeboim? two cities that were utterly destroyed by fire from heaven, along with Sodom and Gomorrah, Deut 29:23; how justly could I have made thee, and put thee in, the same condition and circumstances, as those two cities, and the inhabitants of them, who were so severely punished for their sins, and were never restored again? signifying, that inasmuch as they were guilty of the same or like heinous sins, was he utterly to destroy them, and cut them off from the face of the earth, he should not exceed the due bounds of justice. To this sense Schmidt interprets the words. The design of which is to show the greatness of Ephraim's sins, as deserving the uttermost wrath and vengeance of God, and to magnify the riches of God's grace in their salvation, as next expressed; and it is true of all God's elect, who, considered as sinners in Adam, and by their own transgressions, both before and after conversion, deserved to be treated according to the rigour of justice; but God is merciful to them, according to his choice of them, covenant with them, and provision he has made in Christ, and upon the foot of his satisfaction;
mine heart is turned within me; not changed; for there is no shadow of turning with the Lord, neither in his mind and purposes, which he never turns from, nor can be turned back; nor in his affections for them; as his heart is never turned from love to hatred, so neither from hatred to love; or his love would not be from everlasting, as it is, and he rest in it as he does; but this expresses the strong motion of mercy in him towards his people, springing from his sovereign will and pleasure, and what is elsewhere signified by the troubling, soundings, and yearnings of his bowels towards them; see Jer 31:20; with which compare Lam 1:20;
my repentings are kindled together; not that repentance properly belongs to God, who is neither man, nor the Son of Man, that he should repent of anything, Num 23:19; he repents not of his love to his people, nor of his choice of them, nor of his covenant with them, nor of his special gifts and grace bestowed on them; but he sometimes does what men do when they repent, he changes his outward conduct and behaviour in the dispensations of his providence, and acts the reverse of what he had done, or seemed to be about to do; as, with respect to the old world, the making of Saul king, and the case of the Ninevites, Gen 6:6; so here, though he could, and seemed as if he would, go forth in a way of strict justice, yet changes his course, and steers another way, without any change of his will. The phrase expresses the warmth and ardour of his affections to his people; how his heart burned with love to them, his bowels and inward parts were inflamed with it; from whence proceeded what is called repentance among men, as in the case of Jeremiah, Jer 20:9. The Targum is,
"the word of my covenant met me; my mercies (or bowels of mercies) were rolled together.''
(e) "quam juste et misere desolatum te dabo? dare jure deberem et possem?" Schmidt. So Luther and Tarnovius.
John Wesley
11:8 Give thee up - To utter destruction. Admah and Zeboim were two of the four cities which were destroyed with fire from heaven. My repentings - Not that God is ever fluctuating or unresolved; but these are expressions after the manner of men, to shew what severity Israel had deserved, and yet how divine grace would be glorified in sparing them.
Robert Jamieson, A. R. Fausset and David Brown
11:8 as Admah . . . Zeboim--among the cities, including Sodom and Gomorrah, irretrievably overthrown (Deut 29:23).
heart is turned within me--with the deepest compassion, so as not to execute My threat (Lam 1:20; compare Gen 43:30; 3Kings 3:26). So the phrase is used of a new turn given to the feeling (Ps 105:25).
repentings--God speaks according to human modes of thought (Num 23:19). God's seeming change is in accordance with His secret everlasting purpose of love to His people, to magnify His grace after their desperate rebellion.
11:911:9: Եւ ո՛չ արարից ըստ բարկութեան սրտմտութեան իմոյ, եւ ոչ թողից ջնջել զԵփրեմ։ Զի Աստուած եմ ես՝ եւ ո՛չ մարդ, ՚ի միջի ձերում Սուրբ. եւ ո՛չ մտից ՚ի քաղաք[10445]. [10445] Յօրինակին պակասէր. Սրտմտութեան իմոյ, եւ ոչ թողից ջնջել զԵփրեմ։ Ոմանք. Ո՛չ մտից ՚ի քաղաքդ։
9 Սիրտս շուռ եկաւ, գութս շարժուեց,եւ իմ սաստիկ բարկութեան թելադրանքով չեմ վարուիու չեմ թողնի, որ Եփրեմը ջնջուի,քանի որ ես Աստուած եմ եւ ոչ թէ մարդ, Սուրբ եմ ձեր մէջ եւ քաղաք չեմ մտնի:
9 Իմ սաստիկ բարկութիւնս պիտի չգործադրեմ։Եփրեմը կրկին պիտի չաւերեմ, Քանզի ես Աստուած եմ եւ ո՛չ թէ մարդ, Քու մէջդ եղող Սուրբը ես եմ Ու բարկութեամբ պիտի չգամ*։
Ոչ արարից ըստ բարկութեան սրտմտութեան իմոյ, եւ ոչ [113]թողից ջնջել զԵփրեմ. զի Աստուած եմ ես, եւ ոչ մարդ. ի միջի ձերում Սուրբ. եւ ոչ մտից [114]ի քաղաքդ:

11:9: Եւ ո՛չ արարից ըստ բարկութեան սրտմտութեան իմոյ, եւ ոչ թողից ջնջել զԵփրեմ։ Զի Աստուած եմ ես՝ եւ ո՛չ մարդ, ՚ի միջի ձերում Սուրբ. եւ ո՛չ մտից ՚ի քաղաք[10445].
[10445] Յօրինակին պակասէր. Սրտմտութեան իմոյ, եւ ոչ թողից ջնջել զԵփրեմ։ Ոմանք. Ո՛չ մտից ՚ի քաղաքդ։
9 Սիրտս շուռ եկաւ, գութս շարժուեց,եւ իմ սաստիկ բարկութեան թելադրանքով չեմ վարուիու չեմ թողնի, որ Եփրեմը ջնջուի,քանի որ ես Աստուած եմ եւ ոչ թէ մարդ, Սուրբ եմ ձեր մէջ եւ քաղաք չեմ մտնի:
9 Իմ սաստիկ բարկութիւնս պիտի չգործադրեմ։Եփրեմը կրկին պիտի չաւերեմ, Քանզի ես Աստուած եմ եւ ո՛չ թէ մարդ, Քու մէջդ եղող Սուրբը ես եմ Ու բարկութեամբ պիտի չգամ*։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9 Не сделаю по ярости гнева Моего, не истреблю Ефрема, ибо Я Бог, а не человек; среди тебя Святый; Я не войду в город.
11:9 οὐ ου not μὴ μη not ποιήσω ποιεω do; make κατὰ κατα down; by τὴν ο the ὀργὴν οργη passion; temperament τοῦ ο the θυμοῦ θυμος provocation; temper μου μου of me; mine οὐ ου not μὴ μη not ἐγκαταλίπω εγκαταλειπω abandon; leave behind τοῦ ο the ἐξαλειφθῆναι εξαλειφω erase; wipe out τὸν ο the Εφραιμ εφραιμ Ephraim; Efrem διότι διοτι because; that θεὸς θεος God ἐγώ εγω I εἰμι ειμι be καὶ και and; even οὐκ ου not ἄνθρωπος ανθρωπος person; human ἐν εν in σοὶ σοι you ἅγιος αγιος holy καὶ και and; even οὐκ ου not εἰσελεύσομαι εισερχομαι enter; go in εἰς εις into; for πόλιν πολις city
11:9 לֹ֤א lˈō לֹא not אֶֽעֱשֶׂה֙ ʔˈeʕᵉśeh עשׂה make חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפִּ֔י ʔappˈî אַף nose לֹ֥א lˌō לֹא not אָשׁ֖וּב ʔāšˌûv שׁוב return לְ lᵊ לְ to שַׁחֵ֣ת šaḥˈēṯ שׁחת destroy אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim כִּ֣י kˈî כִּי that אֵ֤ל ʔˈēl אֵל god אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i וְ wᵊ וְ and לֹא־ lō- לֹא not אִ֔ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in קִרְבְּךָ֣ qirbᵊḵˈā קֶרֶב interior קָדֹ֔ושׁ qāḏˈôš קָדֹושׁ holy וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָבֹ֖וא ʔāvˌô בוא come בְּ bᵊ בְּ in עִֽיר׃ ʕˈîr עִיר excitement
11:9. non faciam furorem irae meae non convertar ut disperdam Ephraim quoniam Deus ego et non homo in medio tui Sanctus et non ingrediar civitatemI will not execute the fierceness of my wrath: I will not return to destroy Ephraim: because I am God, and not man: the holy one in the midst of thee, and I will not enter into the city.
9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city.
11:9. I will not act on the fury of my wrath. I will not turn back to utterly destroy Ephraim. For I am God, and not man, the Divine in your midst, and I will not advance upon the city.
11:9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee: and I will not enter into the city.
I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee: and I will not enter into the city:

11:9 Не сделаю по ярости гнева Моего, не истреблю Ефрема, ибо Я Бог, а не человек; среди тебя Святый; Я не войду в город.
11:9
οὐ ου not
μὴ μη not
ποιήσω ποιεω do; make
κατὰ κατα down; by
τὴν ο the
ὀργὴν οργη passion; temperament
τοῦ ο the
θυμοῦ θυμος provocation; temper
μου μου of me; mine
οὐ ου not
μὴ μη not
ἐγκαταλίπω εγκαταλειπω abandon; leave behind
τοῦ ο the
ἐξαλειφθῆναι εξαλειφω erase; wipe out
τὸν ο the
Εφραιμ εφραιμ Ephraim; Efrem
διότι διοτι because; that
θεὸς θεος God
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
οὐκ ου not
ἄνθρωπος ανθρωπος person; human
ἐν εν in
σοὶ σοι you
ἅγιος αγιος holy
καὶ και and; even
οὐκ ου not
εἰσελεύσομαι εισερχομαι enter; go in
εἰς εις into; for
πόλιν πολις city
11:9
לֹ֤א lˈō לֹא not
אֶֽעֱשֶׂה֙ ʔˈeʕᵉśeh עשׂה make
חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger
אַפִּ֔י ʔappˈî אַף nose
לֹ֥א lˌō לֹא not
אָשׁ֖וּב ʔāšˌûv שׁוב return
לְ lᵊ לְ to
שַׁחֵ֣ת šaḥˈēṯ שׁחת destroy
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
כִּ֣י kˈî כִּי that
אֵ֤ל ʔˈēl אֵל god
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אִ֔ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
קִרְבְּךָ֣ qirbᵊḵˈā קֶרֶב interior
קָדֹ֔ושׁ qāḏˈôš קָדֹושׁ holy
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָבֹ֖וא ʔāvˌô בוא come
בְּ bᵊ בְּ in
עִֽיר׃ ʕˈîr עִיר excitement
11:9. non faciam furorem irae meae non convertar ut disperdam Ephraim quoniam Deus ego et non homo in medio tui Sanctus et non ingrediar civitatem
I will not execute the fierceness of my wrath: I will not return to destroy Ephraim: because I am God, and not man: the holy one in the midst of thee, and I will not enter into the city.
11:9. I will not act on the fury of my wrath. I will not turn back to utterly destroy Ephraim. For I am God, and not man, the Divine in your midst, and I will not advance upon the city.
11:9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee: and I will not enter into the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: I will not execute - Here is the issue of this conflict in the Divine mind. Mercy triumphs over Judgment; Ephraim shall be spared. He is God, and not man. He cannot be affected by human caprices. They are now penitent, and implore mercy; he will not, as man would do, punish them for former offenses, when they have fallen into his hand. The holy place is in Ephraim, and God is in this holy place; and he will not go into the cities, as he did into Sodom and Gomorrah, to destroy them. Judgment is his strange work. How exceedingly affecting are these two verses!
Albert Barnes: Notes on the Bible - 1834
11:9: I will not execute the fierceness of Mine anger - It is the voice of "mercy, rejoicing over judgment." mercy pRev_ails in God over the rigor of His justice, that though He will not suffer them to go utterly unpunished, yet He will abate of it, and not utterly consume them.
I will not return to destroy Ephraim - God saith that He will not, as it were, glean Ephraim, going over it again, as man doth, in order to leave nothing over. As it is in Jeremiah, "They shall thoroughly glean the remnant of Israel, as a vine. Turn back thine hand, as a grapegatherer into the baskets" Jer 6:9; and, "If grapegatherers come to thee, would they not leave some gleaning-grapes? but I have made Esau bare" Jer 49:9-10.
For I am God and not man - o: "not swayed by human passions, but so tempering His wrath, as, in the midst of it, to remember mercy; so punishing the iniquity of the sinful children, as at once to make good His gracious promises which He made to their forefathers." : "Man punishes, to destroy; God smites, to amend."
The Holy One in the midst of thee - The holiness of God is at once a ground why He punishes iniquity, and yet does not punish to the full extent of the sin. Truth and faithfulness are part of the holiness of God. He, the Holy One who was "in the midst" of them, by virtue of His covenant with their fathers, would keep the covenant which He had made, and for their father's sakes would not wholly cut them off. Yet the holiness of God hath another aspect too, in virtue of which the unholy cannot profit by the promises of the All-Holy. "I will not," paraphrases Cyril, "use unmingled wrath. I will not "give" over Ephraim, wicked as he has become, to entire destruction. Why? Do they not deserve it? Yes, He saith, but "I am God and not man," i. e., Good, and not suffering the motions of anger to overcome Me. For that is a human passion. Why then dost Thou yet punish, seeing Thou art God, not overcome with anger, but rather following Thine essential gentleness? I punish, He saith, because I am not only Good, as God, but holy also, hating iniquity, rejecting the polluted, turning away from God-haters, converting the sinner, purifying the impure, that he may again be joined to Me. We, then, if we prize the being with God, must, with all our might, fly from sin, and remember what He said. "Be ye holy, for I am holy."
And I will not enter the city - God, who is everywhere, speaks of Himself, as present to us, when He shows that presence in acts of judgment or of mercy. He visited His people in Egypt, to deliver them; He visited Sodom and Gomorrah as a Judge, making known to us that He took cognizance of their extreme wickedness. God says, that He would "not enter the city," as He did "the cities of the plain," when He overthrew them, because He willed to save them. As a Judge, He acts as though He looked away from their sin, lest, seeing their city to be full of wickedness, He should be compelled to punish it. : "I will not smite indiscriminately, as man doth, who when wroth, bursts into an offending city, and destroys all. In this sense, the Apostle says, "Hath God cast away His people? God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not east away His people, whom He foreknew. What saith the answer of God to Elias! I have reserved to Myself seven thousand men, who have not bowed the knee to Bard. Even so then, at this present time also, there is a remnant according to the election of grace" Rom 11:1-2, Rom 11:4-5. God then was wroth, not with His people, but with unbelief. For He was not angered in such wise, as not to receive the remnant of His people, if they were converted. No Jew is therefore repelled, because the Jewish nation denied Christ; but whoso, whether Jew or Gentile, denieth Christ, he himself, in his own person, repels himself."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: not execute: Hos 14:4; Exo 32:10-14; Deu 32:26, Deu 32:27; Psa 78:38; Isa 27:4-8, Isa 48:9; Jer 30:11, Jer 31:1-3; Eze 20:8, Eze 20:9, Eze 20:13, Eze 20:14, Eze 20:21-23
return: Sa1 26:8; Sa2 20:10
for: Num 23:19; Isa 55:8, Isa 55:9; Mic 7:18-20; Mal 3:6; Rom 11:28, Rom 11:29
the Holy One: Isa 12:6; Eze 37:27, Eze 37:28; Zep 3:15-17
Geneva 1599
11:9 I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee: and I will not (i) enter into the city.
(i) To consume you, but will cause you to yield, and so have mercy on you: and this is meant of the final number who will walk after the Lord.
John Gill
11:9 I will not execute the fierceness of mine anger,.... That is, his wrath and fury to the uttermost; his people are deserving of his wrath as others, being by nature children of wrath as the rest; which they are sensible of under spiritual conviction, and therefore flee from it, where they may be safe: and though the Lord often chastises and afflicts them, yet not in wrath; or however but in a little wrath, as it seems to them; he does not stir up all his wrath, nor any in reality; all being poured upon his Son, their surety, who saves and delivers them from wrath to come;
I will not return to destroy Ephraim; or "again", or "any more, destroy" (f) him; not twice; he might be destroyed when carried captive into Assyria; but the remnant that shall spring from him in the latter day shall not be destroyed, but saved. The Targum is,
"my word shall not return to destroy the house of Israel;''
or I will not return from my love and affections to them, I will never be wroth with them any more; nor from my mercy to them, which is from everlasting to everlasting; or from my covenant, promise, and resolution to save them, they shall not be punished with everlasting destruction:
for I am God, and not man; a God gracious and merciful, longsuffering, slow to anger, and pardoning sin, and not man, cruel, revengeful, implacable, who shows no mercy when it is in the power of his hands to avenge himself; or God that changes not in his purposes and counsels, in his love and affections, and therefore the sons of Jacob are not consumed, and not man that repents, is fickle, inconstant, and mutable; or God that is faithful to his covenant and promises, and not man that lies and deceives, promises and never performs. The Targum is,
"seeing I am God, my word remains for ever, and my works are not as the works of the flesh (or of men) who dwell upon the earth;''
the Holy One in the midst of thee; being in the midst of his people, he protects and defends them, and so they are safe; and being the Holy One there, he sanctifies them, and saves them, in a way consistent with his own holiness and justice: or there is "a Holy One", or Holy Ones, the singular put for the plural, "in the midst of thee" (g); and therefore thou shalt not be destroyed for their sakes, as Sodom would not, had there been ten righteous persons in it, to which some think the allusion is:
and I will not enter into the city; in a hostile way to destroy or plunder it; but this is not to be understood either of Samaria or Jerusalem, which were entered into in this manner. The Targum is,
"I have decreed by my word that my holy Shechinah shall be among you, and I will not change Jerusalem again for another city;''
which sense the Jewish commentators follow; but, as this respects Gospel times, the meaning seems to be, that God would dwell among his people everywhere, and would not be confined to any city or temple as heretofore; but wherever his church and people were, there would be his temple, and there he would dwell.
(f) "non perdam amplius", Junius & Tremellius, Piscator; "non iterum destruam", Cocceius. (g) "est sanctus", i.e. "sancti, in medio tui", Rivetus.
John Wesley
11:9 Return - Conquerors that plunder the conquered city, carry away the wealth of it, and after some time return to burn it; God will not do so. Not man - Therefore my compassions fail not. The holy One - A holy God, and in covenant, though not with all, yet with many among you. Enter into the city - Utterly to destroy thee, as I did Sodom.
Robert Jamieson, A. R. Fausset and David Brown
11:9 I will not return to destroy Ephraim--that is I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz' ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naphtali (4Kings 15:29). The ulterior reference is to the long dispersion hereafter, to be ended by God's covenant mercy restoring His people, not for their merits, but of His grace.
God, . . . not man--not dealing as man would, with implacable wrath under awful provocation (Is 55:7-9; Mal 3:6). I do not, like man, change when once I have made a covenant of everlasting love, as with Israel (Num 23:19). We measure God by the human standard, and hence are slow to credit fully His promises; these, however, belong to the faithful remnant, not to the obstinately impenitent.
in the midst of thee--as peculiarly thy God (Ex 19:5-6).
not enter into the city--as an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly JEROME: "I am not one such as human dwellers in a city, who take cruel vengeance; I save those whom I correct." Thus "not man," and "in the midst of thee," are parallel to "into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. MAURER needlessly translates, "I will not come in wrath."
11:1011:10: այլ զկնի Տեառն գնացից. իբրեւ առեւծ մռնչեսցէ. զի ինքն մռնչեսցէ, եւ յիմարեցուսցէ զորդիս ջուրց[10446]։ [10446] Ոսկան. Այլ զկնի գնացից։
10 Տիրոջ յետեւից կը գնան: Նա առիւծի պէս կը մռնչայ.քանի որ նա կը մռնչայ եւ ջրերի որդիներին կ’ապշեցնի:
10 Տէրոջը ետեւէն պիտի երթան, Անիկա առիւծի պէս պիտի մռնչէ, Երբ անիկա մռնչէ, Արեւմուտքի կողմէն տղաքները արտորալով պիտի գան։
այլ զկնի Տեառն [115]գնացից. իբրեւ առեւծ մռնչեսցէ, [116]զի ինքն մռնչեսցէ, եւ յիմարեցուսցէ զորդիս ջուրց:

11:10: այլ զկնի Տեառն գնացից. իբրեւ առեւծ մռնչեսցէ. զի ինքն մռնչեսցէ, եւ յիմարեցուսցէ զորդիս ջուրց[10446]։
[10446] Ոսկան. Այլ զկնի գնացից։
10 Տիրոջ յետեւից կը գնան: Նա առիւծի պէս կը մռնչայ.քանի որ նա կը մռնչայ եւ ջրերի որդիներին կ’ապշեցնի:
10 Տէրոջը ետեւէն պիտի երթան, Անիկա առիւծի պէս պիտի մռնչէ, Երբ անիկա մռնչէ, Արեւմուտքի կողմէն տղաքները արտորալով պիտի գան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10 Вслед Господа пойдут они; как лев, Он даст глас Свой, даст глас Свой, и встрепенутся к Нему сыны с запада,
11:10 ὀπίσω οπισω in back; after κυρίου κυριος lord; master πορεύσομαι πορευομαι travel; go ὡς ως.1 as; how λέων λεων lion ἐρεύξεται ερευγομαι eject; blurt out ὅτι οτι since; that αὐτὸς αυτος he; him ὠρύσεται ωρυομαι roar καὶ και and; even ἐκστήσονται εξιστημι astonish; beside yourself τέκνα τεκνον child ὑδάτων υδωρ water
11:10 אַחֲרֵ֧י ʔaḥᵃrˈê אַחַר after יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH יֵלְכ֖וּ yēlᵊḵˌû הלך walk כְּ kᵊ כְּ as אַרְיֵ֣ה ʔaryˈē אַרְיֵה lion יִשְׁאָ֑ג yišʔˈāḡ שׁאג roar כִּֽי־ kˈî- כִּי that ה֣וּא hˈû הוּא he יִשְׁאַ֔ג yišʔˈaḡ שׁאג roar וְ wᵊ וְ and יֶחֶרְד֥וּ yeḥerᵊḏˌû חרד tremble בָנִ֖ים vānˌîm בֵּן son מִ mi מִן from יָּֽם׃ yyˈom יָם sea
11:10. post Dominum ambulabunt quasi leo rugiet quia ipse rugiet et formidabunt filii marisThey shall walk after the Lord, he shall roar as a lion: because he shall roar, and the children of the sea shall fear.
10. They shall walk after the LORD, who shall roar like a lion: for he shall roar, and the children shall come trembling from the west.
11:10. They will walk after the Lord; he will roar like a lion. For he himself will roar, and the sons of the sea will dread.
11:10. They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west.
They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west:

11:10 Вслед Господа пойдут они; как лев, Он даст глас Свой, даст глас Свой, и встрепенутся к Нему сыны с запада,
11:10
ὀπίσω οπισω in back; after
κυρίου κυριος lord; master
πορεύσομαι πορευομαι travel; go
ὡς ως.1 as; how
λέων λεων lion
ἐρεύξεται ερευγομαι eject; blurt out
ὅτι οτι since; that
αὐτὸς αυτος he; him
ὠρύσεται ωρυομαι roar
καὶ και and; even
ἐκστήσονται εξιστημι astonish; beside yourself
τέκνα τεκνον child
ὑδάτων υδωρ water
11:10
אַחֲרֵ֧י ʔaḥᵃrˈê אַחַר after
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
יֵלְכ֖וּ yēlᵊḵˌû הלך walk
כְּ kᵊ כְּ as
אַרְיֵ֣ה ʔaryˈē אַרְיֵה lion
יִשְׁאָ֑ג yišʔˈāḡ שׁאג roar
כִּֽי־ kˈî- כִּי that
ה֣וּא hˈû הוּא he
יִשְׁאַ֔ג yišʔˈaḡ שׁאג roar
וְ wᵊ וְ and
יֶחֶרְד֥וּ yeḥerᵊḏˌû חרד tremble
בָנִ֖ים vānˌîm בֵּן son
מִ mi מִן from
יָּֽם׃ yyˈom יָם sea
11:10. post Dominum ambulabunt quasi leo rugiet quia ipse rugiet et formidabunt filii maris
They shall walk after the Lord, he shall roar as a lion: because he shall roar, and the children of the sea shall fear.
11:10. They will walk after the Lord; he will roar like a lion. For he himself will roar, and the sons of the sea will dread.
11:10. They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. Возвещение будущего восстановления Израилю. По гласу Божию, рассеянный Израиль соберется некогда из всех стран, в которых он будет рассеян и поселится в отечественной земле, где будет верно служить Господу (вслед Господа пойдут они). Термины запад, Египет и Ассирия употреблены в смысле указания на различные страны горизонта, с которых возвратятся рассеянные. Образы "птицы" и "голуби" указывающие на быстроту, с которой народ соберется на зов Господа, обычные в Библии (Ис LX:8; Пс IIV:7; ср. Ос VII:11-12). В слав. тексте вместо слов пойдут они читается 1-е л. "имам ходит".
Adam Clarke: Commentary on the Bible - 1831
11:10: They shall walk after the Lord - They shall discern the operations of his providence, when,
He shall roar like a lion - When he shall utter his majestic voice, Cyrus shall make his decree. The people shall tremble - be in a state of commotion; every one hurrying to avail himself of the opportunity to return to his own land.
Albert Barnes: Notes on the Bible - 1834
11:10: They shall walk after the Lord - Not only would God not destroy them all, but a remnant of them should "walk after the Lord," i. e., they shall believe in Christ. The Jews of old understood this of Christ. One of them saith , "this pointeth to the time of their redemption." And another , "Although I will withdraw from the midst of them My divine presence for their iniquity, and remove them out of their own land, yet shall there be a long time in which they shall seek after the Lord and find Him." This is what Hosea has said before, that they should "abide many days without a king and without a prince, and without a sacrifice; afterward shall the children of Israel return and seek the Lord their God, and David their king" Hos 3:4-5. : "Whereas now they "fled from" God, and "walked after other gods after the imagination of their evil hearts, after their own devices" Hos 7:13; Jer 7:9; Jer 3:17; Jer 18:12, then he promises, they shall "walk after God the Lord," following the will, the mind, the commandments, the example of Almighty God. As God says of David, He "kept My commandments, and walked after Me with all his heart" Kg1 14:8; and Micah foretells that "many nations shall say, we will walk in His paths" Mic 4:2. They shall "follow after" Him, whose infinite perfections none can reach; yet they shall "follow after," never standing still, but reaching on to that which is unattainable by His grace, attaining the more by imitating what is inimitable, and stopping short of no perfection, until, in His presence, they be perfected in Him.
He shall roar like a lion - Christ is called "the Lion of the tribe of Judah" Rev 5:5. His "roaring" is His loud call to repentance, by Himself and by His Apostles. The voice of God to sinners, although full of love, must be full of awe too. He calls them, not only to flee to His mercy, but to "flee from the wrath to come." He shall call to them with a voice of Majesty command.
When He shall roar, the children shall tremble from the West - that is, they shall come in haste and fear to God. "His word is powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow" Heb 4:12. Whence those whose hearts were pricked at the preaching of Peter, said to him with trembling, "Men and brethren what shall we do?" Act 2:37. So did the preaching of judgment to come terrify the world, that from all places some did come out of the captivity of the world and did fly to Christ" . He says, "from the West;" for "from the West" have most come in to the Gospel. Yet the Jews were then about to be carried to the East, not to the West; and of the West the prophets had no human knowledge. But the ten tribes, although carried to the East into Assyria, did not all remain there, since before the final dispersion, we find Jews in Italy, Greece, Asia Minor; where those who had been restored to their own land, would not have anew exiled themselves. In these, whenever they were converted, this prophecy was fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: walk: Isa 2:5, Isa 49:10; Jer 2:2, Jer 7:6, Jer 7:9, Jer 31:9; Mic 4:5; Zac 10:12; Joh 8:12; Rom 8:1; Pe2 2:10
he shall roar like: Isa 31:4, Isa 42:13; Jer 25:30; Joe 3:16; Amo 1:2, Amo 3:4, Amo 3:8
shall tremble: Job 37:1; Psa 2:11, Psa 119:120; Isa 64:2; Jer 5:22, Jer 33:9; Hab 3:16; Act 24:25
west: Zac 8:7
Carl Friedrich Keil and Franz Delitzsch
11:10
"They will go after Jehovah; like a lion will He roar; for He will roar: and sons will tremble from the sea. Hos 11:11. Tremble like birds out of Egypt, and like doves out of the land of Asshur: and I cause them to dwell in their houses, is the saying of Jehovah." When the Lord turns His pity towards the people once more, they will follow Him, and hasten, with trembling at His voice, from the lands of their banishment, and be reinstated by Him in their inheritance. The way for this promise was opened indeed by Hos 11:9, but here it is introduced quite abruptly, and without any logical particle of connection, like the same promise in Hos 3:5. הלך אחרי יי, to walk after the Lord, denotes not only "obedience to the gathering voice of the Lord, as manifested by their drawing near" (Simson), but that walking in true obedience to the Lord which follows from conversion (Deut 13:5; 3Kings 14:8), so that the Chaldee has very properly rendered it, "They will follow the worship of Jehovah." This faithfulness they will exhibit first of all in practical obedience to the call of the Lord. This call is described as the roaring of a lion, the point of comparison lying simply in the fact that a lion announces its coming by roaring, so that the roaring merely indicates a loud, far-reaching call, like the blowing of the trumpet in Is 27:13. The reason for what is affirmed is then given: "for He (Jehovah) will really utter His call," in consequence of which the Israelites, as His children, will come trembling (chârēd synonymous with pâchad, Hos 3:5). מיּם, from the sea, i.e., from the distant islands and lands of the west (Is 11:11), as well as from Egypt and Assyria, the lands of the south and east. These three regions are simply a special form of the idea, "out of all quarters of the globe;" compare the more complete enumeration of the several remote countries in Is 11:11. The comparison to birds and doves expresses the swiftness with which they draw near, as doves fly to their dovecots (Is 60:8). Then will the Lord cause them to dwell in their houses, i.e., settle them once more in their inheritance, in His own land (cf. Jer 32:37, where לבטח is added). On the construing of הושׁיב with על, cf. 3Kings 20:43, and the German auf der Stube sein. The expression נאם יי affixes the seal of confirmation to this promise. The fulfilment takes place in the last says, when Israel as a nation shall enter the kingdom of God. Compare the remarks on this point at Hos 2:1-3.
John Gill
11:10 They shall walk after the Lord,.... That is, after the Messiah, who is Jehovah our righteousness; that Jehovah the Jews pierced, and now shall mourn at the sight of, being converted to him; for these are the chosen of God among that people, who in the latter day shall partake of the grace and favour before expressed, in consequence of which they shall be set a seeking the Lord their God, and David their King; and, finding him, shall follow after him, as sheep go after their shepherd, being led by him into green pastures; as subjects follow their prince, obeying his commands and orders; as soldiers march after their leader and commander, so these after Christ, the great Captain of their salvation, part of whose armies they will make: they will walk under the influence of his grace, having life, strength, guidance, and direction, from him, which walking implies; they will walk not after the flesh, as they now do, but after the Spirit of Christ, taking him for their guide, by whom they will be led into all truth, as it is in Jesus; they will walk in his ways, in all the paths of faith and holiness, truth and righteousness; in all the commandments and ordinances of the Lord, according to his word. The Targum is,
"they shall go after the worship of the Lord;''
he shall roar like a lion: the Lord Christ they walk after; who is the Lion of the tribe of Judah, the Israelites shall now follow after; receiving, embracing, and confessing him the true Messiah. So the Targum,
"and his Word shall be as a lion that roars;''
Christ, the essential Word of God: and so Jarchi, according to Lyra, interprets it of the Messiah to come; who is compared to a lion for his strength and courage, and for the fierceness of his wrath against his enemies; and his voice, in his word, is like the roaring of a lion, exceeding loud, and reaching far, even the uttermost parts of the earth; as it did in the first times of the Gospel, and will in the last; and which the Jews particularly, in each of the parts of the world, will hear, and Gentiles also, and be affected with it; for it will be also very strong, powerful, and efficacious; which is another reason of its being compared to a lion roaring; see Joel 3:16;
when he shall roar, then the children shall tremble from the west; the children of Israel, the children of God, his adopted ones, whom he has predestinated to the adoption of children; these, through the first impressions of Christ's voice or word upon them, shall startle, and be set a trembling, and be astonished, as Saul was, when called and converted; as it is reported of the lion, that, when it roars, other beasts are so terrified that they are quite stunned and amazed, and are not able to stir; but though the first sound of the voice of Christ may have some effect upon the Jews, yet this will not cause them to tremble at him so as to flee from him, but to cause them to flee to him: for the phrase is expressive of motion towards him, and to their own land, as appears from Hos 11:11; when filled with a sense of his majesty and grace, they shall approach him with a holy awe of him, with fear and trembling: or "come with honour" (h); agreeably to 1Kings 16:4; having high, honourable, and grand sentiments and apprehensions of him; so that this trembling, at least, issues in a godly and filial fear and reverence of him, suitable to their character as children. The phrase, "from the west", or "from the sea" (i), meaning the Mediterranean sea, which lay west of Judea, and is often used for the west, may signify the western or European part of the world, where the Jews for the most part are, and from whence they will be gathered. The Targum is,
"for he shall roar, and the captives shall be gathered from the west.''
(h) "et cum honore accedent", Schmidt. (i) "a mari", Montanus, Tigurine version, Junius & Tremellius, Piscator, Cocceius, Schmidt.
John Wesley
11:10 They - The remnant shall hear and obey the Lord. Like a lion - The word of the Lord, so saith the Chaldee, shall roar as a lion. Christ is called, The lion of the tribe of Judah: and when he cried with a loud voice, it was as when a lion roared. The voice of the gospel was heard far, as the roaring of a lion; and it was a mighty voice. Tremble - The spirit by its power awakening them to a sight of sin, shall make them fear and tremble. From the west - From the ends of the earth.
Robert Jamieson, A. R. Fausset and David Brown
11:10 he shall roar like a lion--by awful judgments on their foes (Is 31:4; Jer 25:26-30; Joel 3:16), calling His dispersed "children" from the various lands of their dispersion.
shall tremble--shall flock in eager agitation of haste.
from the west-- (Zech 8:7). Literally, "the sea." Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as Hos 11:11 specifies regions of Africa and Asia, so here Europe. Is 11:11-16, is parallel, referring to the very same regions. On "children," see Hos 1:10.
11:1111:11: Թռիցեն եկեսցեն իբրեւ զհաւ յԵգիպտոսէ, եւ իբրեւ զաղաւնիս յերկրէն Ասորեստանեայց. եւ պատսպարեցուցից զնոսա ՚ի տունս իւրեանց՝ ասէ Տէր[10447]։ [10447] Ոմանք. Իբրեւ զաղաւնի յերկ՛՛։
11 Որպէս թռչուն կը թռչեն, կը գան Եգիպտոսից,եւ որպէս աղաւնիներ՝ Ասորեստանից.«Կը պատսպարեմ նրանց իրենց տներում», - ասում է Տէրը:
11 Անոնք Եգիպտոսէն՝ թռչունի պէս Ու Ասորեստանի երկրէն աղաւնիի պէս արտորալով պիտի գան։Զանոնք իրենց տուներուն մէջ պիտի բնակեցնեմ», կ’ըսէ Տէրը։
Թռիցեն եկեսցեն`` իբրեւ զհաւ յԵգիպտոսէ, եւ իբրեւ զաղաւնիս յերկրէն Ասորեստանեայց. եւ պատսպարեցուցից զնոսա ի տունս իւրեանց, ասէ Տէր:

11:11: Թռիցեն եկեսցեն իբրեւ զհաւ յԵգիպտոսէ, եւ իբրեւ զաղաւնիս յերկրէն Ասորեստանեայց. եւ պատսպարեցուցից զնոսա ՚ի տունս իւրեանց՝ ասէ Տէր[10447]։
[10447] Ոմանք. Իբրեւ զաղաւնի յերկ՛՛։
11 Որպէս թռչուն կը թռչեն, կը գան Եգիպտոսից,եւ որպէս աղաւնիներ՝ Ասորեստանից.«Կը պատսպարեմ նրանց իրենց տներում», - ասում է Տէրը:
11 Անոնք Եգիպտոսէն՝ թռչունի պէս Ու Ասորեստանի երկրէն աղաւնիի պէս արտորալով պիտի գան։Զանոնք իրենց տուներուն մէջ պիտի բնակեցնեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11 встрепенутся из Египта, как птицы, и из земли Ассирийской, как голуби, и вселю их в домы их, говорит Господь.
11:11 καὶ και and; even ἐκστήσονται εξιστημι astonish; beside yourself ὡς ως.1 as; how ὄρνεον ορνεον fowl ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ὡς ως.1 as; how περιστερὰ περιστερα dove ἐκ εκ from; out of γῆς γη earth; land Ἀσσυρίων ασσυριος and; even ἀποκαταστήσω αποκαθιστημι restore; pay αὐτοὺς αυτος he; him εἰς εις into; for τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master
11:11 יֶחֶרְד֤וּ yeḥerᵊḏˈû חרד tremble כְ ḵᵊ כְּ as צִפֹּור֙ ṣippôr צִפֹּור bird מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וּ û וְ and כְ ḵᵊ כְּ as יֹונָ֖ה yônˌā יֹונָה dove מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and הֹושַׁבְתִּ֥ים hôšavtˌîm ישׁב sit עַל־ ʕal- עַל upon בָּתֵּיהֶ֖ם bāttêhˌem בַּיִת house נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
11:11. et avolabunt quasi avis ex Aegypto et quasi columba de terra Assyriorum et conlocabo eos in domibus suis dicit DominusAnd they shall fly away like a bird out of Egypt, and like a dove out of the land of the Assyrians: and I will place them in their own houses, saith the Lord.
11. They shall come trembling as a bird out of Egypt, and as a dove out of the land of Assyria: and I will make them to dwell in their houses, saith the LORD.
11:11. And they will fly like a bird out of Egypt, and like a dove from the land of the Assyrians. And I will arrange them in their own houses, says the Lord.
11:11. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.
They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD:

11:11 встрепенутся из Египта, как птицы, и из земли Ассирийской, как голуби, и вселю их в домы их, говорит Господь.
11:11
καὶ και and; even
ἐκστήσονται εξιστημι astonish; beside yourself
ὡς ως.1 as; how
ὄρνεον ορνεον fowl
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ὡς ως.1 as; how
περιστερὰ περιστερα dove
ἐκ εκ from; out of
γῆς γη earth; land
Ἀσσυρίων ασσυριος and; even
ἀποκαταστήσω αποκαθιστημι restore; pay
αὐτοὺς αυτος he; him
εἰς εις into; for
τοὺς ο the
οἴκους οικος home; household
αὐτῶν αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
11:11
יֶחֶרְד֤וּ yeḥerᵊḏˈû חרד tremble
כְ ḵᵊ כְּ as
צִפֹּור֙ ṣippôr צִפֹּור bird
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
כְ ḵᵊ כְּ as
יֹונָ֖ה yônˌā יֹונָה dove
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
הֹושַׁבְתִּ֥ים hôšavtˌîm ישׁב sit
עַל־ ʕal- עַל upon
בָּתֵּיהֶ֖ם bāttêhˌem בַּיִת house
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
11:11. et avolabunt quasi avis ex Aegypto et quasi columba de terra Assyriorum et conlocabo eos in domibus suis dicit Dominus
And they shall fly away like a bird out of Egypt, and like a dove out of the land of the Assyrians: and I will place them in their own houses, saith the Lord.
11:11. And they will fly like a bird out of Egypt, and like a dove from the land of the Assyrians. And I will arrange them in their own houses, says the Lord.
11:11. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.
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Adam Clarke: Commentary on the Bible - 1831
11:11: They shall tremble as a bird - Those of them that are in Egypt shall also be called thence, and shall speed hither as a bird. Those in Assyria shall also be called to return, and they shall flee as doves to their windows. All shall, in the fullness of time, return to their own land. And,
I will place them in their houses, saith the Lord - They shall have their temple once more, and all their holy ordinances.
Albert Barnes: Notes on the Bible - 1834
11:11: They shall tremble as a bird out of Egypt - The West denoted Europe; Egypt and Assyria stand, each for all the lands beyond them, and so for Africa and Asia; all together comprise the three quarters of the world, from where converts have chiefly come to Christ. These are likened to birds, chiefly for the swiftness with which they shall then haste to the call of God, who now turned away the more, the more they were called. The dove, especially, was a bird of Palestine, proverbial for the swiftness of its flight, easily aftrighted, and flying the more rapidly, the more it was frightened, and returning to its cot from any distance where it might be carried; from where Isaiah also says of the converts, "Who are these that fly as a cloud, and as the doves to their windows?" Isa 60:8. "The Hebrews," says Jerome, "refer this to the coming of the Christ, who, they hope, will come; we shew that it hath taken place already. For both from Egypt and Aasyria, i. e., from East and West, from North and South, have they come, and daily do they come, who sit down with Abraham, Isaac and Jacob."
And I will place them in their houses - "Their houses" may be their own particular Churches, in the one Church or "House of God" Ti1 3:15. In this house, God says, that He will make them to dwell, not again to be removed from it, nor shaken in it, but in a secure dwelling-place here until they be suited to be removed to everlasting habitations. : "In their houses, i. e., in the mansions prepared for them. For from the beginning of the world, when He created our first parents, and blessed them and said, "Increase and multiply and replenish the earth," He prepared for them everlasting houses or mansions. Whereof He said, just before His Death, "In My father's house are many mansions," and in the Last Day, He will say, "Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: out: Hos 3:5, Hos 9:3-6; Isa 11:11; Zac 10:10
as a dove: Hos 7:11; Isa 60:8
and I: Jer 31:12; Eze 28:25, Eze 36:33, Eze 36:34, Eze 37:21, Eze 37:25; Amo 9:14, Amo 9:15; Oba 1:17
Geneva 1599
11:11 (k) They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.
(k) The Egyptians and the Assyrians will be afraid when the Lord maintains his people.
John Gill
11:11 They shall tremble as a bird out of Egypt,.... They shall come from thence with fear and trembling; which may allude to the trembling of birds at the roaring of a lion, or to the trembling motion of their wings in flying; and denotes the swiftness of the motion of the Israelites and Jews to Christ, and to his church and people, and to their own land, under divine influence and direction: or "shall come with honour" (k); with all readiness and cheerfulness, in the obedience of faith:
and as a dove out of the land of Assyria; which is expressive of the same things, the dove being both a timorous and swift creature. Birds in common are very timorous, and tremble at any noise, and fearful of everything that disturbs them, and therefore make all the haste and speed they can to get out of the way, and to do which they are naturally provided; and more especially the dove is always represented as very fearful and trembling, especially when pursued by the hawk, as the poet (l) observes. Though, it may be, these figures may only signify, as the weak and impotent state of the Jews, considered in themselves at this time, so the quick speed and haste they shall make to their own land. And perhaps there may be something alluded to in the text, that may refer to the dove as peculiar to Assyria, as it should seem to be. Now it is said of Semiramis, an ancient queen of Assyria, that being exposed when an infant, was nourished by doves, and at her death was turned into one; and from hence it is not only said she had her name, which signifies a dove, in the Syriac tongue, but doves by the Syrians were worshipped as deities (m). And Derceto, a Syrian goddess, supposed to be her mother, having a temple at Askelon, perhaps the above story may be the reason why the inhabitants of that place reckoned doves so sacred that they did not kill them; for Philo (n), who lived there some time, having observed great numbers of them in the highways, and in every house, asked the reason of it; and he was answered, that the citizens were of old forbid the use of them: and it may be further observed, that, in honour of Semiramis, the kings of Assyria bore a dove in their coat of arms (o); but whether there is any thing peculiar or no in this reference is not certain: and, besides what has been observed of the fearfulness of this creature, and its swiftness and haste it makes in flying, it may also denote the characters of meekness, humility, and harmlessness, which the Jews, now converted, will have by the grace of God, as well as their mournful disposition. Egypt and Assyria are particularly mentioned, as they generally are where the return of Israel and Judah into their own land is prophesied of, Is 11:11; and may signify the Turks, in whose possession these countries are, and among whom many Jews live: and the one lying to the south, and the other to the north of Judea, and the west being observed before, this shows that these people should be gathered from all parts of the world, where they are dispersed; the east is not mentioned, because their land they will be returned unto lies there;
and I will place them in their houses, saith the Lord; it is not said in towns and cities, and fortified places, but in houses, signifying that they should dwell in their own land, in a civil sense, securely, and in their habitations, under their vines and fig trees, being in no fear and danger of enemies, and live in the utmost safety, under the government and protection of the King Messiah; or, in a spiritual sense, they will be placed in the congregations of the saints in the churches of Christ, which will be as dove houses to them, and whither they shall fly as doves to their windows, Is 60:8; and it is observed of doves, that they fly the swiftest when they make to their own houses: and at last, as all the people of God will, they will be placed in the mansions of glory, in Christ's Father's house, those everlasting habitations. These words, "saith the Lord", are added, for the certain and sure accomplishment of all this. The Targum of the whole is,
"as a bird which comes openly, so shall they come who are carried captive into the land of Egypt; and as a dove that returns to its dove house, so shall they return who are carried into the land of Assyria; and I will return them in peace to their houses, and my word shall be their protection, saith the Lord.''
(k) "cum honore advenient", Schmidt. (l) "Sic ego, currebam, sic me ferus ille premebat, Ut fagere accipitrem penna trepidante columba, Ut solet accipiter trepidas urgere columbas". Ovid. Metamorph. l. 5. Fab. 10. (m) Diodor. Sicul. Bibliothec. l. 2. p. 92, 93, 107. (n) Apud Euseb. Evangel. Praepar. l. 8. p. 398. (o) Vid. Gregor. Posthuma, p. 235.
John Wesley
11:11 They shall tremble - At their return into their own land, some shall hasten, yet with solicitude, out of Egypt, whither they fled for shelter; others like doves shall hasten out of Assyria, but with fear and trembling. I will place them - A seasonable and comfortable promise.
Robert Jamieson, A. R. Fausset and David Brown
11:11 tremble--flutter in haste.
dove--no longer "a silly dove" (Hos 7:11), but as "doves flying to their windows" (Is 60:8).
in their houses-- (Ezek 28:26). Literally, "upon," for the Orientals live almost as much upon their flat-roofed houses as in them.
11:1211:12: Պաշարեա՛ց զիս ստութեամբ Եփրեմ, եւ ամպարշտութեամբ տունն Իսրայէլի եւ Յուդայ. արդ ծանեա՛ւ զնոսա Աստուած, եւ ժողովուրդ սուրբ կոչեսցի Աստուծոյ[10448]։[10448] Ոմանք. Ծանեաւ զնոսա Տէր։
12 Եփրեմն ինձ ստութեամբ պաշարեց,իսկ Իսրայէլի եւ Յուդայի տունը՝ անբարշտութեամբ: Բայց այժմ Աստուած ճանաչեց նրանց,եւ նրանք կը կոչուեն Աստծու սուրբ ժողովուրդ:
12 Եփրեմ զիս կը պաշարէ ստութեամբ Ու Իսրայէլի տունը՝ նենգութեամբ. Բայց Յուդան տակաւին Աստուծմէ կը ճանչցուի Ու սուրբերուն մէջ հաւատարիմ է։
Պաշարեաց զիս ստութեամբ Եփրեմ, եւ ամպարշտութեամբ տունն [117]Իսրայելի եւ Յուդայ, արդ ծանեաւ զնոսա Աստուած, եւ ժողովուրդ սուրբ կոչեսցի Աստուծոյ:

11:12: Պաշարեա՛ց զիս ստութեամբ Եփրեմ, եւ ամպարշտութեամբ տունն Իսրայէլի եւ Յուդայ. արդ ծանեա՛ւ զնոսա Աստուած, եւ ժողովուրդ սուրբ կոչեսցի Աստուծոյ[10448]։
[10448] Ոմանք. Ծանեաւ զնոսա Տէր։
12 Եփրեմն ինձ ստութեամբ պաշարեց,իսկ Իսրայէլի եւ Յուդայի տունը՝ անբարշտութեամբ: Բայց այժմ Աստուած ճանաչեց նրանց,եւ նրանք կը կոչուեն Աստծու սուրբ ժողովուրդ:
12 Եփրեմ զիս կը պաշարէ ստութեամբ Ու Իսրայէլի տունը՝ նենգութեամբ. Բայց Յուդան տակաւին Աստուծմէ կը ճանչցուի Ու սուրբերուն մէջ հաւատարիմ է։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 Окружил Меня Ефрем ложью и дом Израилев лукавством; Иуда держался еще Бога и верен был со святыми.
11:12 סְבָבֻ֤נִי sᵊvāvˈunî סבב turn בְ vᵊ בְּ in כַ֨חַשׁ֙ ḵˈaḥaš כַּחַשׁ leanness אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וּ û וְ and בְ vᵊ בְּ in מִרְמָ֖ה mirmˌā מִרְמָה deceit בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִֽ wˈi וְ and יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah עֹ֥ד ʕˌōḏ עֹוד duration רָד֙ rˌāḏ רוד roam עִם־ ʕim- עִם with אֵ֔ל ʔˈēl אֵל god וְ wᵊ וְ and עִם־ ʕim- עִם with קְדֹושִׁ֖ים qᵊḏôšˌîm קָדֹושׁ holy נֶאֱמָֽן׃ neʔᵉmˈān אמן be firm
11:12. circumdedit me in negatione Ephraim et in dolo domus Israhel Iudas autem testis descendit cum Deo et cum sanctis fidelisEphraim hath compassed me about with denials, and the house of Israel with deceit: but Juda went down as a witness with God, and is faithful with the saints.
12. Ephraim compasseth me about with falsehood, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the Holy One.
11:12. Ephraim has besieged me with denials, and the house of Israel with deceit. But Judah went down as a witness before God and the holy ones of faith.
11:12. Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.
Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints:

11:12 Окружил Меня Ефрем ложью и дом Израилев лукавством; Иуда держался еще Бога и верен был со святыми.
11:12
סְבָבֻ֤נִי sᵊvāvˈunî סבב turn
בְ vᵊ בְּ in
כַ֨חַשׁ֙ ḵˈaḥaš כַּחַשׁ leanness
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וּ û וְ and
בְ vᵊ בְּ in
מִרְמָ֖ה mirmˌā מִרְמָה deceit
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וִֽ wˈi וְ and
יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah
עֹ֥ד ʕˌōḏ עֹוד duration
רָד֙ rˌāḏ רוד roam
עִם־ ʕim- עִם with
אֵ֔ל ʔˈēl אֵל god
וְ wᵊ וְ and
עִם־ ʕim- עִם with
קְדֹושִׁ֖ים qᵊḏôšˌîm קָדֹושׁ holy
נֶאֱמָֽן׃ neʔᵉmˈān אמן be firm
11:12. circumdedit me in negatione Ephraim et in dolo domus Israhel Iudas autem testis descendit cum Deo et cum sanctis fidelis
Ephraim hath compassed me about with denials, and the house of Israel with deceit: but Juda went down as a witness with God, and is faithful with the saints.
12. Ephraim compasseth me about with falsehood, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the Holy One.
11:12. Ephraim has besieged me with denials, and the house of Israel with deceit. But Judah went down as a witness before God and the holy ones of faith.
11:12. Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. У LXX в Вульг. и в наших текстах отнесенный в конец гл. ХI-й, в евр. начинает собою следующую главу. Так как в этом стихе содержится уже обличение, то в более тесной связи он стоит именно с гл. XII-ю. Пророк обличает Израиля за ложь и лукавство (слав. "нечестиями"). Вторая половина ст. Иуда держался еще Бога и верен был со святыми, в греч. -слав. тексте понята не в отношении Иуды, а в отношении Израиля: "ныне позна я (Израиля) Бог, и людие святи прозвашася Богови". Евр. текст представляет трудности для перевода и передан в нашем т. предположительно. Cлова od rad im-el русск. (держался ещё Бога) переводят (Эвальд, Гитциг): Иуда доселе еще не обуздан в отношении к Богу и к верному святому (kedoschim), - или иначе (Корниль): "Иуда доселе еще строптив в отношении к Богу и связался с блудниками" (kedoschim); "Иуда лукавый свидетель по отношению к Богу, но верен тем, которые обманывают" (Гоонакер), т. е. Египтянам и Ассириянам, на помощь которых Израиль все еще надеется. Во всяком случае, мысль, даваемая русск. текстом, не вполне соответствует воззрению Осии на Иуду.
Adam Clarke: Commentary on the Bible - 1831
11:12: Ephraim compasseth me about with lies - I think this verse does not well unite with the above; it belongs to another subject, and should begin the following chapter, as in the Hebrew.
Judah yet ruleth with God - There is an allusion here to Gen 32:24, where Jacob having "wrestled with the Angel," had his name changed to Israel, one that rules with God. That glory the Israelites had lost by their idolatry; but Judah still retained the true worship, and alone deserved the name of Israel.
Bp. Newcome translates this clause thus: -
"But hereafter they shall come down a people of God, even a faithful people of saints."
Even allowing this to be the most correct view of the original, I do not see what we gain by this change.
Albert Barnes: Notes on the Bible - 1834
11:12: Ephraim compasseth Me about with lies - Having spoken of future repentance, conversion, restoration, he turns back to those around him, and declares why they can have no share in that restoration. Nothing about them was true. If ever they approached God, it was "with lies." : "God, being infinite, cannot really be "compassed about." The prophet so speaks, to describe the "great multitude of those who thus lied to God, and the multitude and manifoldness of their lies. WheRev_er God looked, in all parts of their kingdom, in all their doings, all which He could see was lying to Himself." All was, as it were, one throng of lies, heaped on one another, jostling with one another. Such is the world now. "Their sin was especially a lie, because they sinned, not through ignorance, but through malice." Their chief lie was the setting up of the worship of the calves, with a worldly end, yet with pretence of religion toward God; denying Him, the One true God, in that they joined idols with Him, yet professing to serve Him. And so all their worship of God, their repentance, their prayers, their sacrifices were all one lie. For one lie underlay all, penetrated all, corrupted all. All half-belief is unbelief; all half-repentance is unrepentance, all half-worship is unworship; and, in that each and all give themselves out for that divine whole, whereof they are but the counterfeit, each and all are "lies," wherewith men, on all sides, encompass God. From these wrong thoughts of God all their other deceits flowed, while yet, "they deceived, not Him but themselves, in that they thought that they could deceive Him, who cannot be deceived." When Christ came, the house of Israel surrounded Him with lies, the scribes and lawyers, the Pharisees and Sadducees and Herodians, vying with one another, "how they might entangle Him in His talk" Mat 22:15.
But Judah yet ruleth with God - Ephraim had cast off the rule of God, the kings and priests whom He had appointed, so that his whole kingdom and polity was without God and against Him. In contrast with this, Judah, amid all His sins, was outwardly faithful. He adhered to the line of kings, from whom was to spring the Christ, David's Son but David's Lord. He worshiped with the priests whom God had appointed to offer the typical sacrifices, until "He" should come, "the high priest foRev_er, after the order of Melchisedek," who should end those sacrifices by the Sacrifice of Himself. Thus far Judah "ruled with God;" he was on the side of God, maintained the worship of God, was upheld by God. So Abijah said to Jeroboam, "The Lord is our God, and we have not forsaken Him, and the priests which minister unto the Lord are the sons of Aaron, and the Levites wait upon their business. For we keep the charge of the Lord our God, but ye have forsaken Him, and behold God is with us for our Captain, ..." Ch2 13:10-12.
And is faithful with the saints - Or (better perhaps, with the E. M) "with the All-Holy." The same plural is used of God elsewhere (Jos 24:19; and in Pro 30:3); and its use, like that of the ordinary name of God, is founded on the mystery of the Trinity. It does not teach it, but neither can it be accounted for in any other way. This faithfulness of Judah was outward only, (as the upbraiding of the prophet to Judah testifies,) yet did it much favor inward holiness. "The body without the soul is dead;" yet the life, even when seeming to be dying out, might be brought back, when the body was there; not, when it too was dissolved. Hence, Judah had many good kings, Israel none. Yet, in that he says, "yet ruleth with God," he shows that a time was coming when Judah too would be, not "with God" but against Him, and also would be cast off.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: compasseth: Hos 7:16, Hos 12:1, Hos 12:7; Psa 78:36; Isa 29:13, Isa 44:20, Isa 59:3, Isa 59:4; Mic 6:12
Judah: Hos 4:15; Kg2 18:4-7; ch2 29:1-32:33
ruleth: Gen 32:28; Co1 6:2; Rev 1:6, Rev 3:21, Rev 5:10
saints: or, most holy
Geneva 1599
11:12 Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with (l) God, and is faithful with the saints.
(l) Governs their state according to God's word, and does not degenerate.
John Gill
11:12 Ephraim compasseth me about with lies, and the house of Israel with deceit,.... Here properly we should begin a new chapter, as many interpreters and commentators do; for the prophet, or the Lord by him, in Hos 11:11, having finished his predictions concerning the call and conversion of the Israelites, and their return to their land, here begins a new discourse, by comparing the characters of Ephraim and Judah, and thence descends to the sins and punishment of both. The former, namely, Ephraim or Israel, that is, the ten tribes, surrounded either the prophet, to hear him prophesy, and professed a great regard to what he said; though it was all deceit and flattery: or rather the Lord himself, whom they pretended to serve and worship when they worshipped the calves at Dan and Bethel; and would have it thought they did not worship them, but the Lord in them, and by them, as the Papists now say of their images and image worship; but let them not deceive themselves, God will not be mocked: or when they did at any time seem to approach unto him in any branch of religious worship, either to pray unto him, or to praise him, it was not done with sincerity; it was only with their mouths, not with their hearts; these agreed not together, but, like their ancestors of old, "they did flatter, him with their mouth, and lied unto him with their tongues", Ps 78:36; and so all such professors of religion, who are not sincere in their service and worship of God; or meet together to speak and hear false doctrines, which are lies in hypocrisy; or attend to superstition and will worship, and set up ordinances and institutions of their own, neglecting those which are of God, do as Ephraim did, encompass the Lord with lies and deceit;
but Judah yet ruleth with God; a theocracy was as yet acknowledged and supported among them; God ruled in the midst of them, and; they ruled with him; their kings ruled in the fear of God, and according to his laws, statutes, and appointment, and not their own; particularly in the days of Hezekiah, which may be here respected, the people retained and practised the true worship and service of God: which, as it is the truest liberty, so is the highest honour and dignity: such are rulers with God, as all the Lord's people, all that believe in Christ, are; they are made by his grace kings and princes; and they appear to be so by their new birth; they are clothed, fed, and guarded as princes, as the sons of a king, as kings themselves; they have the riches and power of kings; they are possessed of a kingdom of grace now, which is within them, and where grace reigns, through righteousness, over their lusts and corruptions; and great power, like princes, have they in prayer with God, and are heirs of the kingdom of glory, as well as shall reign with Christ on earth. Gussetius renders it, "Judah yet weeps with God": as his father Jacob did, imitating him, as in Hos 12:4;
and is faithful with the saints; which Kimchi's father interprets of God himself; and so Lyra, and according to him Jarchi: and then the sense is, "and he", that is, God, "is faithful with the saints"; in fulfilling all his counsels, purposes, and designs of grace concerning them; in making good his covenant with them, and his promises unto them; and by bringing them to the enjoyment of all that grace and glory he calls them to: but this is rather an epithet of Judah, who kept to the word and worship of the true God, as the saints of old, their ancestors, had done; walked in the good old way, in the way of good men, and kept the paths of the righteous; abode by the true priests of the Lord, who were set apart and sanctified for that office; and hearkened to the prophets, the holy men of God, who spake to them, being moved by the Holy Spirit: and adhered firmly "to the holy things" (p), as it may be rendered; to the holy temple, and the worship in it; to the holy sacrifices, altars, &c. when the ten tribes departed from them: and so this may be applied to the faithful in Christ Jesus, that believe in him truly, and continue in the faith of him in all ages; and who are "faithful with the Holy Ones" (q); the same with God in the former clause; so Kimchi interprets it, and so the word is used in Prov 9:10; see Josh 24:19; that is, with Father, Son, and Spirit; with the Father, when they worship him in spirit and truth; with the Son, when they cleave to him with full purpose of heart; with the Spirit, when they walk after him, and give to each the glory due unto them: or rather, "faithful with holy men" (r); sanctified by the Spirit and grace of God; as they are, when they hold fast the faith delivered to the saints without mixture or wavering, with courage and manliness; though the greater number is against them, and they are reproached and persecuted for so doing; when they abide by the ordinances of Christ, as they were delivered, and keep them in faith and love, without sinister views; when they continue steadfastly in the communion of the saints, attending with them on the word and ordinances, and do not forsake their assembling together; and when they constantly exhort and stir up one another to the duties of religion, and faithfully admonish and reprove each other as there is occasion for it.
(p) "rebus sanctis", Rivetus. (q) "Cum diis sanctis", Munster, Vatablus. So Ben Melech. (r) "Cum sanctis", i.e. "hominibus", Drusius.
John Wesley
11:12 Ephraim - Most of the people of Israel. With lies - Play the hypocrite with me still. Judah - The two tribes. Yet ruleth - While idolaters are slaves to the devil, the true worshippers of God, like princes, rule with God. Faithful - Retains purity, at least truth of worship, and comparatively is faithful. Judah adheres to God's holy prophets, priests, and other saints of God.
Robert Jamieson, A. R. Fausset and David Brown
11:12 MAURER joins this verse with the twelfth chapter. But as this verse praises Judah, whereas Hos 12:2 censures him, it must belong rather to the eleventh chapter and a new prophecy begins at the twelfth chapter. To avoid this, MAURER translates this verse as a censure, "Judah wanders with God," that is, though having the true God, he wanders after false gods.
ruleth with God--to serve God is to reign. Ephraim wished to rule without God (compare 1Cor 4:8); nay, even, in order to rule, cast off God's worship [RIVETUS]. In Judah was the legitimate succession of kings and priests.
with the saints--the holy priests and Levites [RIVETUS]. With the fathers and prophets who handed down the pure worship of God. Israel's apostasy is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with GOD") favors Margin, "With THE MOST HOLY ONE."