Օսէէ / Hosea - 12 |

Text:
< PreviousՕսէէ - 12 Hosea - 12Next >


jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Ложная политика Израиля. 3-4. Воспоминание о праотце Иакове. 5-14. Обличение неблагодарности Израиля и возвещение наказания ему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A high charge drawn up against both Israel and Judah for their sins, which were the ground of God's controversy with them, ver. 1, 2. Particularly the sin of fraud and injustice, which Ephraim is charged with (ver. 7), and justifies himself in, ver. 8. And the sin of idolatry (ver. 11), by which God is provoked to contend with them, ver. 14. II. The aggravations of the sins they are charged with, taken from the honour God put upon their father Jacob (ver. 3-5), the advancement of them into a people from low and mean beginnings (ver. 12, 13), and the provision he had made them of helps for their souls by the prophets he sent them, ver. 10. III. A call to the unconverted to turn to God, ver. 6. IV. An intimation of mercy that God had in store for them, ver. 9.
Adam Clarke: Commentary on the Bible - 1831
The prophet, in very pointed terms, describes the unprofitableness and destruction attending vicious courses; particularly such as Ephraim pursued, who forsook God, and courted the alliance of idolatrous princes, Hos 12:1. Judah is also reproved, Hos 12:2. He is reminded of the extraordinary favor of God to his father Jacob, in giving him the birthright; and exhorted, after his example, to wrestle with God (the Angel of the covenant, the same unchangeable Jehovah) for a blessing; and to love mercy and execute justice, Hos 12:3-4. Ephraim is accused of pursuing practices that are deceitful, although pretending to integrity, Hos 12:7, Hos 12:8. God then threatens to deprive this people of their possessions, Hos 12:9, as they had rejected every means of reformation, Hos 12:10, and given themselves up to gross impieties, Hos 12:11. And, as an aggravation of their guilt, they are reminded from what humble beginnings they had been raised, Hos 12:12, Hos 12:13. The Divine judgments about to fall upon Israel are declared to be the result of great provocation, Hos 12:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 12:1, A reproof of Ephraim, Judah, and Jacob; Hos 12:3, By former favours he exhorts to repentance; Hos 12:7, Ephraim's sins provoke God.
Carl Friedrich Keil and Franz Delitzsch

3. Israel's Apostasy and God's Fidelity - Hosea 12-14
For the purpose of proving that the predicted destruction of the kingdom is just and inevitable, the prophet now shows, in this last division, first that Israel has not kept the ways of its father Jacob, but has fallen into the ungodly practice of Canaan (Hos 12:1-14); and secondly, that in spite of all the manifestations of love, and all the chastisements received from its God, it has continued its apostasy and idolatry, and therefore perfectly deserves the threatened judgment. Nevertheless the compassion of God will not permit it to be utterly destroyed, but will redeem it even from death and hell (ch. 13-14:1). To this there is appended, lastly, in Hos 14:2-9, a call to conversion, and a promise from God of the forgiveness and abundant blessing of those who turn to the Lord. With this the book closes (Hos 14:1-9 :10). Thus we find again, that the contents of this last division fall very evidently into three parts (Hos 12:13, Hos 12:14, and Hos 14:2 -10), each of which is still further divisible into two strophes.
Israel's Degeneracy into Canaanitish Ways - Hos 12:1-14 (Eng. V. 11:12-12:14).
The faithlessness of Israel and Judah's resistance to God bring righteous punishment upon the entire posterity of Jacob (11:12-12:2); whereas the example of their forefather ought to have led them to faithful attachment to their God (Hos 12:3-6). But Israel has become Canaan, and seeks its advantage in deception and injustice, without hearkening to its God or to the voice of its prophets, and will be punished for its idolatry (Hos 12:7-11). Whereas Jacob was obliged to flee, and to serve for a wife in Aram, Jehovah led Israel out of Egypt, and guarded it by prophets. Nevertheless this nation has excited His wrath, and will have to bear its guilt (vv.12-14). The two strophes of this chapter are 11:12-12:6 and 7-14.
John Gill
INTRODUCTION TO HOSEA 12
This chapter contains complaints and charges both against Israel and Judah, and threatens them with punishment in case they repent not, which they are exhorted to: and first Ephraim is charged with idolatry, vain confidence in, and alliances with, foreign nations, Hos 12:1; and then the Lord declares he has a controversy with Judah, and will punish the inhabitants of it for their sins, Hos 12:2; which are aggravated by their being the descendants of so great a man as Jacob, who got the advantage of his elder brother, had much power with God, and received favours from him, and they also, Hos 12:3; and therefore are exhorted to turn to God, wait on him, and do that which is right and good, Hos 12:6. Ephraim is again in his turn charged with fraudulent dealing in trade, and with oppression, and the love of it; and yet pretended he got riches by his own labour, without wronging any, Hos 12:7; nevertheless, the Lord promises them public ordinances of worship, and joy in them, and the ministry of his prophets, Hos 12:9; though for the present they were guilty of gross idolatry, Hos 12:11; which is aggravated by the raising of Jacob their progenitor from a low estate, and the wonderful preservation of him, and the bringing of them out of Egypt, Hos 12:12; and the chapter is closed with observing Ephraim's bitter provocation of God, for which his reproach should return unto him, and his blood be left upon him, Hos 12:14.
12:112:1: Այլ Եփրեմ ա՛յս չար՝ զհե՛տ եղեւ խորշակի. զօրհանապազ զնանրութիւն եւ զսնոտիս յաճախեաց. ե՛դ ուխտ ընդ Ասորեստանեայս՝ եւ եւղ յԵգիպտոս տանէր։
1 Սակայն այս Եփրեմը չար է.հետեւեց խորշակին,ամբողջ օրը դատարկ եւ սնոտի բաներ շատացրեց,դաշինք կնքեց ասորեստանցիների հետեւ իւղ էր տանում Եգիպտոս:
2 Եփրեմ հով կը ճարակէ ու արեւելեան հովին ետեւէն կը վազէ. Ամէն օր ստութիւնն ու յափշտակութիւնը կը շատցնէ. Դաշնակցութիւն կ’ընէ Ասորեստանի հետ Ու իւղ կը տանի Եգիպտոս։
Այլ Եփրեմ այս չար``, զհետ եղեւ խորշակի. զօրհանապազ զնանրութիւն եւ զսնոտիս յաճախեաց. եդ ուխտ ընդ Ասորեստանեայս, եւ եւղ յԵգիպտոս տանէր:

12:1: Այլ Եփրեմ ա՛յս չար՝ զհե՛տ եղեւ խորշակի. զօրհանապազ զնանրութիւն եւ զսնոտիս յաճախեաց. ե՛դ ուխտ ընդ Ասորեստանեայս՝ եւ եւղ յԵգիպտոս տանէր։
1 Սակայն այս Եփրեմը չար է.հետեւեց խորշակին,ամբողջ օրը դատարկ եւ սնոտի բաներ շատացրեց,դաշինք կնքեց ասորեստանցիների հետեւ իւղ էր տանում Եգիպտոս:
2 Եփրեմ հով կը ճարակէ ու արեւելեան հովին ետեւէն կը վազէ. Ամէն օր ստութիւնն ու յափշտակութիւնը կը շատցնէ. Դաշնակցութիւն կ’ընէ Ասորեստանի հետ Ու իւղ կը տանի Եգիպտոս։
zohrab-1805▾ eastern-1994▾ western am▾
12:112:1 Ефрем пасет ветер и гоняется за восточным ветром, каждый день умножает ложь и разорение; заключают они союз с Ассуром, и в Египет отвозится елей.
12:1 ἐκύκλωσέν κυκλοω encircle; surround με με me ἐν εν in ψεύδει ψευδος falsehood; fallacy Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἐν εν in ἀσεβείαις ασεβεια irreverence οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha νῦν νυν now; present ἔγνω γινωσκω know αὐτοὺς αυτος he; him ὁ ο the θεός θεος God καὶ και and; even λαὸς λαος populace; population ἅγιος αγιος holy κεκλήσεται καλεω call; invite θεοῦ θεος God
12:1 אֶפְרַ֜יִם ʔefrˈayim אֶפְרַיִם Ephraim רֹעֶ֥ה rōʕˌeh רעה pasture ר֨וּחַ֙ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and רֹדֵ֣ף rōḏˈēf רדף pursue קָדִ֔ים qāḏˈîm קָדִים east כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֕ום yyˈôm יֹום day כָּזָ֥ב kāzˌāv כָּזָב lie וָ wā וְ and שֹׁ֖ד šˌōḏ שֹׁד violence יַרְבֶּ֑ה yarbˈeh רבה be many וּ û וְ and בְרִית֙ vᵊrîṯ בְּרִית covenant עִם־ ʕim- עִם with אַשּׁ֣וּר ʔaššˈûr אַשּׁוּר Asshur יִכְרֹ֔תוּ yiḵrˈōṯû כרת cut וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil לְ lᵊ לְ to מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt יוּבָֽל׃ yûvˈāl יבל bring
12:1. Ephraim pascit ventum et sequitur aestum tota die mendacium et vastitatem multiplicat et foedus cum Assyriis iniit et oleum in Aegyptum ferebatEphraim feedeth on the wind, and followeth the burning heat: all the day long he multiplied lies and desolation: and he hath made a covenant with the Assyrians, and carried oil into Egypt.
1. Ephraim feedeth on wind, and followeth after the east wind: he continually multiplieth lies and desolation; and they make a covenant with Assyria, and oil is carried into Egypt.
12:1. Ephraim feeds on wind and follows burning heat; all day long he multiplies lies and desolation. And he has entered into a pact with the Assyrians, and he has carried oil into Egypt.
12:1. Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt.
[129] Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt:

12:1 Ефрем пасет ветер и гоняется за восточным ветром, каждый день умножает ложь и разорение; заключают они союз с Ассуром, и в Египет отвозится елей.
12:1
ἐκύκλωσέν κυκλοω encircle; surround
με με me
ἐν εν in
ψεύδει ψευδος falsehood; fallacy
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἐν εν in
ἀσεβείαις ασεβεια irreverence
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδα ιουδα Iouda; Iutha
νῦν νυν now; present
ἔγνω γινωσκω know
αὐτοὺς αυτος he; him
ο the
θεός θεος God
καὶ και and; even
λαὸς λαος populace; population
ἅγιος αγιος holy
κεκλήσεται καλεω call; invite
θεοῦ θεος God
12:1
אֶפְרַ֜יִם ʔefrˈayim אֶפְרַיִם Ephraim
רֹעֶ֥ה rōʕˌeh רעה pasture
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
רֹדֵ֣ף rōḏˈēf רדף pursue
קָדִ֔ים qāḏˈîm קָדִים east
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֕ום yyˈôm יֹום day
כָּזָ֥ב kāzˌāv כָּזָב lie
וָ וְ and
שֹׁ֖ד šˌōḏ שֹׁד violence
יַרְבֶּ֑ה yarbˈeh רבה be many
וּ û וְ and
בְרִית֙ vᵊrîṯ בְּרִית covenant
עִם־ ʕim- עִם with
אַשּׁ֣וּר ʔaššˈûr אַשּׁוּר Asshur
יִכְרֹ֔תוּ yiḵrˈōṯû כרת cut
וְ wᵊ וְ and
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
לְ lᵊ לְ to
מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt
יוּבָֽל׃ yûvˈāl יבל bring
12:1. Ephraim pascit ventum et sequitur aestum tota die mendacium et vastitatem multiplicat et foedus cum Assyriis iniit et oleum in Aegyptum ferebat
Ephraim feedeth on the wind, and followeth the burning heat: all the day long he multiplied lies and desolation: and he hath made a covenant with the Assyrians, and carried oil into Egypt.
1. Ephraim feedeth on wind, and followeth after the east wind: he continually multiplieth lies and desolation; and they make a covenant with Assyria, and oil is carried into Egypt.
12:1. Ephraim feeds on wind and follows burning heat; all day long he multiplies lies and desolation. And he has entered into a pact with the Assyrians, and he has carried oil into Egypt.
12:1. Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Гл. XII-XIV составляет новый отдел речей пророка. В них Осия обличает народ в нечестии и идолопоклонстве и возвещает наступление наказания.

Образ ветра (kadim - ветер восточный) - зa которым гоняется Ефрем, в ст. 1: означает то, что Ефрем преследует недостижимые цели. В данном случае пророк разумеет собственно заключение союзов с иноземцами, от которых напрасно Израиль ждет помощи. - Вместо слов пасет ветер в слав. "зол дух", так как LXX сл. roch ("пасет") читали как rаа (от rа - худой, злой). Слова умножает ложь и разорение (schod) в слав. переданы: "тщетная и суетная умножи" LXX schod, по-видимому, читали, как schav (ложь, суета).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt. 2 The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him. 3 He took his brother by the heel in the womb, and by his strength he had power with God: 4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us; 5 Even the LORD God of hosts; the LORD is his memorial. 6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.
In these verses,
I. Ephraim is convicted of folly, in staying himself upon Egypt and Assyria, when he was in straits (v. 1): Ephraim feeds on wind, that is, feeds himself with vain hopes of assistance from man, when he is at variance with God; and, when he meets with disappointments, he still pursues the same game, and greedily pants and follows after the east wind, which he cannot catch holy of, nor, if he could, would it be nourishing, nay, would be noxious. We say of the wind in the east, It is good neither for man nor beast. It was said (ch. viii. 7), He sows the wind; and as he sows so he reaps (He reaps the whirlwind); and as he reaps so he feeds--He feeds on the wind, the east wind. Note, Those that make creatures their confidence make fools of themselves, and take a great deal of pains to put a cheat upon their own souls and to prepare vexation for themselves: He daily increaseth lies, that is, multiplies his correspondences and leagues with his neighbours, which will all prove deceitful to him; nay, they will prove desolation to him. Those very nations that he makes his refuge will prove his ruin. Those that stay themselves upon lies will be still coveting to increase them, that they may build their hopes firmly upon them; as if many lies twisted together would make one truth, or many broken reeds and rotten supports one sound one, which is a great delusion and will prove to them a great desolation; for those that observe lying vanities the more they increase them the more disappointments they prepare for themselves and the further they run from their own mercies. The men of Ephraim did so when they thought to secure the Assyrians in their interests by a solemn league, signed, sealed, and sworn to: They make a covenant with the Assyrians, but they will find there is no hold of them; that potent prince will be a slave to his word no longer than he pleases. They thought to secure the Egyptians for their confederates by a rich present of the commodities of their country, not only to purchase their favour, but to show that their friendship was worth having: Oil is carried into Egypt. But the Egyptians, when they had got the bribe, dropped the cause, and Ephraim was never the better for them. Oleum perdidit et operam--The oil and the labour are both lost. This was feeding on wind; this was increasing lies and desolation.
II. Judah is contended with too, and Jacob, which includes both Ephraim and Judah (v. 2): The Lord has also a controversy with Judah; for though he had a while ago ruled with God, and been faithful with the saints, yet now he begins to degenerate. Or though, in keeping close to the house of David and the house of Aaron, and in them to the covenants of royalty and priesthood, they were so far in the right, in the former they ruled with God and in the latter were faithful to the saints, yet upon other accounts God had a controversy with them, and would punish them. Note, Men's being in the right in some things, in the main things, will not exempt them from correction, and therefore should not exempt them from reproof, for those things wherein they are in the wrong. There were those of the seven churches of Asia whom Christ approved and commended, and yet he adds, Nevertheless I have something against thee. So here; though the seed of Jacob are a people near to God, yet God will punish them according to the evil ways they are found in and the evil doings they are found guilty of; for God sees sin even in his own people, and will reckon with them for it.
III. Both Ephraim and Judah are put in mind of their father Jacob, whose seed they were and whose name they bore (and it was their honour), of the extraordinary things which he did and which God did for him, that they might be the more ashamed of themselves for degenerating from so illustrious a progenitor and staining the lustre of so great a name, and yet that they might be engaged and encouraged to return to God, the God of their father Jacob, in hopes for his sake to find favour with him. He had called this people Jacob (v. 2), threatening to punish them; but how shall I give them up? How shall that dear name be forgotten?
1. Three glorious things concerning Jacob the person Jacob the people are here put in mind of; but by brief hints only, for it is presumed that they knew the story:-- (1.) His struggling with Esau in the womb: There he took his brother by the heel, v. 3. We have the story Gen. xxv. 26. It was an early act of bravery, and an effort for the best precedency, a pious ambition for that birthright in the covenant which Esau is justly branded as profane for despising. But his degenerate seed, by mingling with the nations, and making leagues with them, profaned that crown, and laid that honour in the dust, which he so gloriously put in for. Then it was that the dominion was given to him: The elder shall serve the younger. Then he was owned of God as his beloved: Jacob have I loved, but Esau have I hated. But they had by their sin forfeited both the love of God and dominion over their neighbours. (2.) His wrestling with the angel. "Remember how your father Jacob had power with God by his own strength, the strength he had by the gift of God, who pleaded not against him by his great power, but put strength into him," Job xxii. 6. The angel he wrestled with is called God, and therefore is supposed to be the Son of God, the angel of the covenant. "God was both a combatant with Jacob and an assistant of him, showing, in the latter respect, greater strength than in the former, fighting as it were against him with his left hand and for him with his right, and to that putting greater force." So, Dr. Pocock. The providence of God fought against him when he met with one danger after another, in his return homewards; but the grace of God enabled him to go on cheerfully in his way, and, when his faith acted upon the divine promise that was for him prevailed above his fears that arose from the divine providences that wee against him, then by his strength he had power with God. But it refers especially to his prayer for deliverance from Esau, and for a blessing: He had power over the angel and prevailed, for he wept and made supplication. Here was a mixture of the greatest courage and the greatest tenderness, Jacob wrestling like a champion and yet weeping like a child. Note, Prayers and tears are the weapons with which the saints have obtained the most glorious victories. Thus Jacob commenced Israel--a prince with God; his posterity was called Israel, but they were unworthy the name, for they had forfeited and lost their communion with God, and their interest in him, by revolting from their duty to him. (3.) His meeting with God at Bethel: God found him in Bethel, and there he spoke with us. God found him the first time in Bethel, as he went to Padanaram (Gen. xxviii. 10), and a second time after his return, Gen. xxxv. 9, &c. It is probable that this refers to both; for in both God spoke to Jacob, and renewed the covenant with him, and the prophet might very well say, There he spoke with us who are the seed of Jacob, for both times that God spoke with Jacob at Bethel he spoke with him concerning his seed. Gen. xxviii. 14, Thy seed shall be as the dust of the earth; and Gen. xxxv. 12, This land I will give unto thy seed. Thus God then covenanted with him and his seed after him. Now justly are they upbraided with this; for in that very place which their father Jacob called Bethel--the house of God, in remembrance of the communion he there had with God, did they set up one of the calves, and worship it; thus they turned that Bethel into a Beth-aven--a house of iniquity. There God spoke with them exceedingly great and precious promises, which they had despised and lost the benefit of.
2. Two inferences are here drawn from these stories concerning Jacob, for instruction to his seed:--
(1.) Here is a use of information. From what passed between God and Jacob we may learn that Jehovah, the Lord God of hosts, is the God of Israel; he was the God of Jacob, and this is his memorial throughout all the generations of the seed of Jacob (v. 5)-- the more shame for those who forgot the memorial of their church, deserted the God of their fathers, and exchanged a Lord of hosts for Baalim. Note, Those only are accounted the people of God that keep up a memorial of God, such a memorial of him as he himself has instituted, by which he makes himself known and will have us to remember him. Here are two memorials of his, by which he is distinguished from all others, and is to be acknowledged and adored by us. [1.] The former denotes his existence of himself. He is Jehovah, much the same with I AM, the same that was, and is, and is to come, infinite, eternal, and unchangeable. Jehovah is his memorial, his peculiar name. [2.] The latter denotes his dominion over all: He is the God of hosts, that has all the hosts of heaven and earth at his beck and command, and makes what use he pleases of them. Jacob saw Mahanaim--God's two hosts, about the time that he wrestled with the angel (Gen. xxxii. 1, 2), and so learned to call God the God of hosts, and transmitted it to us as his memorial. God's names, titles, and attributes, are the memorials of him; there is no need for images to be such. And that which was a revelation of God to one is his memorial to many, to all generations.
(2.) Here is a use of exhortation, v. 6. "Is this so, that Jacob thy father had this communion with the Lord God of hosts, and is this still his memorial?" Then, [1.] Let those that have gone astray from God be converted to him: Therefore turn thou to thy God. He that was the God of Jacob is the God of Israel, is thy God; from him thou hast unjustly and unkindly revolted; therefore turn thou to him by repentance and faith, turn to him as thine, to love him, obey him, and depend upon him. [2.] Let those that are converted to him walk with him in all holy conversation and godliness: "Keep mercy and judgment, mercy in relieving and succouring the poor and distressed, judgment in rendering to all their due; be kind to all; do wrong to none. Keep piety and judgment" (so it may be read); "live righteously and godly in this present world; be devout and be honest. Do not only practise these occasionally, but be careful, and constant, and conscientious in the practice of them." [3.] Let those that walk with God be encouraged to live a life of dependence upon him: "Wait on thy God continually, with a believing expectation to receive from him all the succours and supplies thou standest in need of." Those that live a life of conformity to God may live a life of confidence and comfort in him, if it be not their own fault. Let our eyes be ever towards the Lord, and let us preserve a holy security and serenity of mind under the protection of the divine power and the influence of the divine favour, looking, without anxiety, for a dubious event, and by faith keeping our spirits sedate and even; this is waiting on God as our God in covenant, and this we must do continually.
Adam Clarke: Commentary on the Bible - 1831
12:1: Ephraim feedeth on wind - He forms and follows empty and unstable counsels.
Followeth after the east wind - They are not only empty, but dangerous and destructive. The east wind was, and still is, in all countries, a parching, wasting, injurious wind.
He daily increaseth lies - He promises himself safety from foreign alliances. He "made a covenant with the Assyrians," and sent a subsidy of "oil to Egypt." The latter abandoned him; the former oppressed him.
Albert Barnes: Notes on the Bible - 1834
12:1: Ephraim feedeth on wind, and followeth after the east wind - The East wind in Palestine, coming from Arabia and the far East, over large tracts of sandy waste, is parching, scorching, destructive to vegetation, oppressive to man, violent and destructive on the sea Psa 48:7, and, by land also, having the force of the whirlwind (Job 27:21; see Jer 18:17). "The East wind carrieth him away and he departeth, and as a whirlwind hurleth him out of his place." In leaving God and following idols, Ephraim "fed on" what is unsatisfying, and chased after what is destructive. If a hungry man were to "feed on wind," it would be light food. If a man could overtake the East wind, it were his destruction. : Israel "fed on wind," when he sought by gifts to win one who could aid him no more than the wind; "he chased the East wind," when, in place of the gain which he sought, he received from the patron whom he had adopted, no slight loss." Israel sought for the scorching wind, when it could betake itself under the shadow of God. : "The scorching wind is the burning of calamities, and the consuming fire of affliction."
He increaseth lies and desolation - Unrepented sins and their punishment are, in God's govermnent, linked together; so that to multiply sin is, in fact, to multiply desolation. Sin and punishment are bound together, as cause and effect. Man overlooks what he does not see. Yet not the less does he "treasure up wrath against the day of wrath and Rev_elation of the righteous Judgment of God" Rom 2:5. : "Lying" will signify false speaking, false dealing, false belief, false opinions, false worship, false pretences for color thereof, false hopes, or relying on things that will deceive. In all these kinds, was Ephraim at that time guilty, adding one sort of lying to another."
They do make a covenant with the Assyrians and oil is carried into Egypt - Oil was a chief product of Palestine, from where it is called "a land of oil olive" Deu 8:8; and "oil" with balm was among its chief exports to Tyre (Eze 27:17; see the note above at Hos 2:8). It may also include precious ointments, of which it was the basis. As an export of great value, it stands for all other presents, which Hoshea sent to So, King of Egypt. Ephraim, threatened by God, looked first to the Assyrian, then to Egypt, to strengthen itself. Having dealt falsely with God, he dealt falsely with man. First, he "made covenant with" Shalmaneser, king of "Assyria;" then, finding the tribute, the price of his help, burdensome to him, he broke that covenant, by sending to Egypt. Seeking to make friends out of God, Ephraim made the more powerful, the Assyrian, the more his enemy, by seeking the friendship of Egypt; and God executed His judgments through those, by whose help they had hoped to escape them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: feedeth: Hos 8:7; Job 15:2; Jer 22:22
he daily: Hos 11:12
and they: Hos 5:13; Kg2 15:19, Kg2 17:4-6; Isa 30:6, Isa 30:7
Carl Friedrich Keil and Franz Delitzsch
12:1
(Heb. Bib. Hosea 12:1). "Ephraim has surrounded me with lying, and the house of Israel with deceit: and Judah is moreover unbridled against God, and against the faithful Holy One. Hos 12:1 (Heb. Bib. 2). Ephraim grazeth wind, and hunteth after the east: all the day it multiplies lying and desolation, and they make a covenant with Asshur, and oil is carried to Egypt. Hos 12:2. And Jehovah has a controversy with Judah, and to perform a visitation upon Jacob, according to his ways: according to his works will He repay him." In the name of Jehovah, the prophet raises a charge against Israel once more. Lying and deceit are the terms which he applies, not so much to the idolatry which they preferred to the worship of Jehovah (ψευδῆ καὶ λατρείαν, Theod.), as to the hypocrisy with which Israel, in spite of its idolatry, claimed to be still the people of Jehovah, pretended to worship Jehovah under the image of a calf, and turned right into wrong.
(Note: Calvin explains סבבני correctly thus: "that He (i.e., God) had experienced the manifold faithlessness of the Israelites in all kinds of ways." He interprets the whole sentence as follows: "The Israelites had acted unfaithfully towards God, and resorted to deceits, and that not in one way only, or of only one kind; but just as a man might surround his enemy with a great army, so had they gathered together innumerable frauds, with which they attacked God on every side.")
Bēth Yisrâ'ēl (the house of Israel) is the nation of the ten tribes, and is synonymous with Ephraim. The statement concerning Judah has been interpreted in different ways, because the meaning of רד is open to dispute. Luther's rendering, "but Judah still holds fast to its God," is based upon the rabbinical interpretation of רוּד, in the sense of רדה, to rule, which is decidedly false. According to the Arabic râd, the meaning of rūd is to ramble about (used of cattle that have broken loose, or have not yet been fastened up, as in Jer 2:31); hiphil, to cause to ramble about (Gen 27:40; Ps 55:3). Construed as it is here with עם, it means to ramble about in relation to God, i.e., to be unbridled or unruly towards God. עם, as in many other cases where reciprocal actions are referred to, standing towards or with a person: see Ewald, 217, h. קדושׁים נאמן, the faithful, holy God. Qedōshı̄m is used of God, as in Prov 9:10 (cf. Josh 24:19), as an intensive pluralis majestatis, construed with a singular adjective (cf. Is 19:4; 4Kings 19:4). נאמן, firm, faithful, trustworthy; the opposite of râd. Judah is unbridled towards the powerful God ('El), towards the Holy One, who, as the Faithful One, also proves Himself to be holy in relation to His people, both by the sanctification of those who embrace His salvation, and also by the judgment and destruction of those who obstinately resist the leadings of His grace. In Prov 9:1 the lying and deceit of Israel are more fully described. רעה רוּח is not to entertain one's self on wind, i.e., to take delight in vain things; but רעה means to eat or graze spiritually; and rūăch, the wind, is equivalent to emptiness. The meaning therefore is, to strive eagerly after what is empty or vain; synonymous with râdaph, to pursue. קדים, the east wind, in Palestine a fierce tempestuous wind, which comes with burning heat from the desert of Arabia, and is very destructive to seeds and plants (compare Job 27:21, and Wetzstein's Appendix to Delitzsch's Commentary on Job). It is used, therefore, as a figurative representation, not of vain hopes and ideals, that cannot possibly be reached, but of that destruction which Israel is bringing upon itself. "All the day," i.e., continually, it multiplies lying and violence, through the sins enumerated in Hos 4:2, by which the kingdom is being internally broken up. Added to this, there is the seeking for alliances with the powers of the world, viz., Assyria and Egypt, by which it hopes to secure their help (Hos 5:13), but only brings about its own destruction. Oil is taken to Egypt from the land abounding in olives (Deut 8:8), not as tribute, but as a present, for the purpose of securing an ally in Egypt. This actually took place during the reign of Hoshea, who endeavoured to liberate himself from the oppression of Assyria by means of a treaty with Egypt (4Kings 17:4).
(Note: Manger has given the meaning correctly thus: "He is looking back to the ambassadors sent by king Hoshea with splendid presents to the king of Egypt, to bring him over to his side, and induce him to send him assistance against the king of Assyria, although he had bound himself by a sacred treaty to submit to the sovereignty of the latter." Compare also Hengstenberg's Christology, vol. i. p. 164 transl., where he refutes the current opinion, that the words refer to two different parties in the nation, viz., an Assyrian and an Egyptian party, and correctly describes the circumstances thus: "The people being severely oppressed by Asshur, sometimes apply to Egypt for help against Asshur, and at other times endeavour to awaken friendly feelings in the latter.")
The Lord will repay both kingdoms for such conduct as this. But just as the attitude of Judah towards God is described more mildly than the guilt of Israel in Hos 11:12, so the punishment of the two is differently described in Hos 12:2. Jehovah has a trial with Judah, i.e., He has to reprove and punish its sins and transgressions (Hos 4:1). Upon Jacob, or Israel of the ten tribes (as in Hos 10:11), He has to perform a visitation, i.e., to punish it according to its ways and its deeds (cf. Hos 4:9). לפקד, it is to be visited, i.e., He must visit.
Geneva 1599
12:1 Ephraim feedeth (a) on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and (b) oil is carried into Egypt.
(a) That is, flatters himself with vain confidence.
(b) Meaning presents to get friendship.
John Gill
12:1 Ephraim feedeth on wind,.... Which will be no more profitable and beneficial to him than wind is to a man that opens his mouth, and fills himself with it: the phrase is expressive of labour in vain, and of a man's getting nothing by all the pains he takes; the same with sowing the wind, and reaping the whirlwind, Hos 8:7; and so the Targum has it here,
"the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;''
and this refers either to the worship of idols, and the calves in particular, and the vain hope of good things promised to themselves from thence; or to their vain confidence in the alliances and confederacies they entered into with neighbouring nations; from which they expected much, but found little:
and followed after the east wind; a wind strong and vehement, burning and blasting, very noxious and harmful; so that, instead of receiving any profit and advantage either by their idolatry or their covenants with other nations, they were only in these things pursuing what would be greatly to their detriment: or they would be no more able to attain by such methods what they sought for, than they would be able to overtake the east wind, which is a very swift and fleeting one; so that this clause exposes their folly, in expecting good things from their idols, or help from their neighbours;
he daily increaseth lies and desolation; while they multiplied idols, which are lies fallacious and deceitful, and idolatrous rites and acts of worship, they do but increase their desolation and ruin, which such things are the cause of, and will certainly bring them unto; or, not content with the daily increase of their idolatries among themselves, they continually persecute, spoil, and plunder those who do not give into their false worship: so the Targum,
"lies and spoil they multiply;''
idolaters are generally persecutors:
and they do make a covenant with the Assyrians: and gave tribute and presents to their kings, as Menahem did to Pul, and Hoshea to Shalmaneser, not to hurt them, and to help and assist them against their enemies, and to strengthen their kingdom; see 4Kings 15:19;
and oil is carried into Egypt: one while they sent presents to the Assyrians, to obtain their favour and friendship: and at another time to the Egyptians; nay, they sent to So king of Egypt, at the same time they were tributary to Assyria, and, conspiring against him, brought on their ruin; and oil was a principal part of the present sent; for this was carried not by way of traffic, but as a present: so the Targum,
"and they carried gifts to Egypt;''
see Is 57:9. The land of Israel, being a land of oil olive, was famous for the best oil, of which there was a scarcity in Egypt, and therefore a welcome present there, as balsam also was; see Gen 37:25.
John Wesley
12:1 Feedeth on wind - It is a proverbial speech; denoting his supporting himself with hopes, as unfit to sustain him as the wind is to feed us. Increaseth lies - By making new leagues, and fortifying himself with them, against the menaces of God by his prophets. Desolation - Which will only hasten and increase his desolation. Oil - Not common oil for trade, but rich and precious oils, to procure friendship there too.
Robert Jamieson, A. R. Fausset and David Brown
12:1 REPROOF OF EPHRAIM AND JUDAH: THEIR FATHER JACOB OUGHT TO BE A PATTERN TO THEM. (Hos 12:1-14)
This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see Hos 12:1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God.
feedeth on wind-- (Prov 15:14; Is 44:20). Followeth after vain objects, such as alliances with idolaters and their idols (compare Hos 8:7).
east wind--the simoon, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel follows not only things vain, but things pernicious (compare Job 15:2).
increaseth lies--accumulates lie upon lie, that is, impostures wherewith they deceive themselves, forsaking the truth of God.
desolation--violent oppressions practised by Israel [MAURER]. Acts which would prove the cause of Israel's own desolation [CALVIN].
covenant with . . . Assyrians-- (Hos 5:13; Hos 7:11).
oil . . . into Egypt--as a present from Israel to secure Egypt's alliance (Is 30:6; Is 57:9; compare 4Kings 17:4). Palestine was famed for oil (Ezek 27:17).
12:212:2: Եւ դատաստան Տեառն ընդ Յուդայ. խնդրել վրէ՛ժ ՚ի Յակովբայ. ըստ ճանապարհաց նորա եւ ըստ գնացի՛ց նորա հատուսցէ՛ նմա[10449]։ [10449] Ոմանք. Խնդրել վրէժ Յակովբայ. ըստ ճանապարհաց նորա... հատուսցի նմա։
2 Տէրը վէճ ունեցաւ Յուդայի հետեւ կը պատժի Յակոբին.ըստ նրա ճանապարհի եւ ընթացքի կը հատուցի նրան:
3 Տէրը Յուդայի հետ ալ վէճ ունի Ու Յակոբը՝ անոր ճամբաներուն համեմատ՝ պիտի պատժէ Ու անոր գործերուն համեմատ հատուցում պիտի ընէ անոր։
Եւ դատաստան Տեառն ընդ Յուդայ, եւ խնդրել վրէժ ի Յակոբայ ըստ ճանապարհաց նորա, եւ ըստ գնացից նորա հատուսցէ նմա:

12:2: Եւ դատաստան Տեառն ընդ Յուդայ. խնդրել վրէ՛ժ ՚ի Յակովբայ. ըստ ճանապարհաց նորա եւ ըստ գնացի՛ց նորա հատուսցէ՛ նմա[10449]։
[10449] Ոմանք. Խնդրել վրէժ Յակովբայ. ըստ ճանապարհաց նորա... հատուսցի նմա։
2 Տէրը վէճ ունեցաւ Յուդայի հետեւ կը պատժի Յակոբին.ըստ նրա ճանապարհի եւ ընթացքի կը հատուցի նրան:
3 Տէրը Յուդայի հետ ալ վէճ ունի Ու Յակոբը՝ անոր ճամբաներուն համեմատ՝ պիտի պատժէ Ու անոր գործերուն համեմատ հատուցում պիտի ընէ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
12:212:2 Но и с Иудою у Господа суд и Он посетит Иакова по путям его, воздаст ему по делам его.
12:2 ὁ ο the δὲ δε though; while Εφραιμ εφραιμ Ephraim; Efrem πονηρὸν πονηρος harmful; malignant πνεῦμα πνευμα spirit; wind ἐδίωξεν διωκω go after; pursue καύσωνα καυσων scorching heat ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day κενὰ κενος hollow; empty καὶ και and; even μάταια ματαιος superficial ἐπλήθυνεν πληθυνω multiply καὶ και and; even διαθήκην διαθηκη covenant μετὰ μετα with; amid Ἀσσυρίων ασσυριος put through; make καὶ και and; even ἔλαιον ελαιον oil εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐνεπορεύετο εμπορευομαι do business
12:2 וְ wᵊ וְ and רִ֥יב rˌîv רִיב law-case לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH עִם־ ʕim- עִם with יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and לִ li לְ to פְקֹ֤ד fᵊqˈōḏ פקד miss עַֽל־ ʕˈal- עַל upon יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob כִּ ki כְּ as דְרָכָ֔יו ḏᵊrāḵˈāʸw דֶּרֶךְ way כְּ kᵊ כְּ as מַעֲלָלָ֖יו maʕᵃlālˌāʸw מַעֲלָל deed יָשִׁ֥יב yāšˌîv שׁוב return לֹֽו׃ lˈô לְ to
12:2. iudicium ergo Domini cum Iuda et visitatio super Iacob iuxta vias eius et iuxta adinventiones eius reddet eiTherefore there is a judgment of the Lord with Juda, and a visitation for Jacob: he will render to him according to his ways, and according to his devices.
2. The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.
12:2. Therefore, the judgment of the Lord is with Judah and a visitation is upon Jacob. He will repay him according to his ways and according to his inventions.
12:2. The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.
The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him:

12:2 Но и с Иудою у Господа суд и Он посетит Иакова по путям его, воздаст ему по делам его.
12:2
ο the
δὲ δε though; while
Εφραιμ εφραιμ Ephraim; Efrem
πονηρὸν πονηρος harmful; malignant
πνεῦμα πνευμα spirit; wind
ἐδίωξεν διωκω go after; pursue
καύσωνα καυσων scorching heat
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
κενὰ κενος hollow; empty
καὶ και and; even
μάταια ματαιος superficial
ἐπλήθυνεν πληθυνω multiply
καὶ και and; even
διαθήκην διαθηκη covenant
μετὰ μετα with; amid
Ἀσσυρίων ασσυριος put through; make
καὶ και and; even
ἔλαιον ελαιον oil
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐνεπορεύετο εμπορευομαι do business
12:2
וְ wᵊ וְ and
רִ֥יב rˌîv רִיב law-case
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
עִם־ ʕim- עִם with
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
לִ li לְ to
פְקֹ֤ד fᵊqˈōḏ פקד miss
עַֽל־ ʕˈal- עַל upon
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
כִּ ki כְּ as
דְרָכָ֔יו ḏᵊrāḵˈāʸw דֶּרֶךְ way
כְּ kᵊ כְּ as
מַעֲלָלָ֖יו maʕᵃlālˌāʸw מַעֲלָל deed
יָשִׁ֥יב yāšˌîv שׁוב return
לֹֽו׃ lˈô לְ to
12:2. iudicium ergo Domini cum Iuda et visitatio super Iacob iuxta vias eius et iuxta adinventiones eius reddet ei
Therefore there is a judgment of the Lord with Juda, and a visitation for Jacob: he will render to him according to his ways, and according to his devices.
2. The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.
12:2. Therefore, the judgment of the Lord is with Judah and a visitation is upon Jacob. He will repay him according to his ways and according to his inventions.
12:2. The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. В ст. 2: пророк вспоминает об Иуде, которому также предстоит наказание. Он посетит Иакова: под законом пророк разумеет десятиколенное царство, а посещением Иуды обозначает будущее наказание Иудеев. - Упоминание об Иуде в ст. 3-м представляется новейшим комментаторам (Новак, Гоонакер) нарушающим течение пророческой речи, предметом которой служит Израиль. Поэтому предполагают, что имя Иуды поставлено позднейшими переписчиками вместо имени Израиля.
Adam Clarke: Commentary on the Bible - 1831
12:2: The Lord hath also a controversy with Judah - The rest of the prophecy belongs both to Judah and Israel. He reproaches both with their ingratitude, and threatens them with God's anger. In order to make their infidelity the more hateful, and their malice the more sensible, he opposes to them the righteousness, obedience, and piety of their father Jacob. He recalls to their minds the benefits they had received since they returned from Egypt. He speaks afterwards of their kings; and how, in their ingratitude, they refused to have him for their monarch. Having mentioned this fact, he subjoins reflections, exhortations, invectives, and threatenings, and continues this subject in this and the two following chapters. - Calmet.
Albert Barnes: Notes on the Bible - 1834
12:2: The Lord hath also a controversy with Judah, and will punish Jacob - The guilt of Judah was not open apostasy, nor had he filled up the measure of his sins. Of him, then, God saith only, that He "had a controversy with" him, as our Lord says to the "Angel of the Church of Pergamos, I have a few things against thee. Repent, or else I will come unto thee quickly, and fight against thee with the sword of My mouth" Rev 2:12, Rev 2:16. Of Ephraim, whose sin was complete, He says, that the Lord "is to punish." God had set His mind, as we say, on punishing him; He had (so to speak) set Himself to do it. Jacob, like Israel, is here the name for the chief part of Israel, i. e., the ten tribes. Our Lord uses the same gradation in speaking of different degrees of evil-speaking; "Whosoever of you is angry without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire" Mat 5:22. : "The justice of God falls more severely on those who degenerate from a holy parent, than on those who have no incitement to good from the piety of their home." To amplify this , "The prophet explains what good things Jacob received, to show both the mercy of God to Jacob, and the hardness of Ephraim toward God. While Jacob was yet in his mother's womb, he took his brother by the heel, not by any strength of his own, but by the mercy of God, who knows and loves those whom he hath predestinated."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: a controversy: Hos 4:1; Jer 25:31; Mic 6:2
and will: Kg2 17:19, Kg2 17:20; Isa 8:7, Isa 8:8, Isa 10:6; Jer 3:8-11; Eze 23:11-21; Eze 23:31, Eze 23:32
punish: Heb. visit upon, Hos 2:13, Hos 8:13, Hos 9:9; Isa 10:12, Isa 24:21 *marg.
according to his doings: Isa 3:11, Isa 59:18; Mat 16:27; Rom 2:6; Gal 6:7
Geneva 1599
12:2 The LORD hath also a controversy with (c) Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.
(c) Which in those points was similar to Ephraim, but not in idolatry.
John Gill
12:2 The Lord hath also a controversy with Judah,.... The two tribes of Judah and Benjamin, as well as the ten tribes; for though they had ruled with God, and had been faithful with the saints in the first times of the apostasy of Israel; yet afterwards they sadly degenerated, and fell into idolatry likewise, particularly in the time of Ahaz, in which Hosea prophesied; and therefore the Lord had somewhat against them; nor would he spare them, but reprove them by the prophets, and rebuke them in his providences; bring them to his bar, and lay before them their evils, and threaten them with punishment in case of impenitence, as follows:
and will punish Jacob according to his ways; all the posterity of Jacob, whether Ephraim or Judah; those of the ten tribes, or of the two, who all descended from Jacob: or, "will visit according to his ways" (s); if right, and agreeably to the mind and word of God, in a way of grace and mercy; but if wrong, crooked, and perverse, then in a way of punishment; for visiting is used both ways:
according to his doings will he recompense him; as they were good or bad; if good, will reward them with a reward of grace; if bad, with vengeance. The Targum paraphrases it,
"according to his right works.''
(s) "ad visitandum juxta vias ejus", Pagninus, Montanus; "visitabit secundum vias ejus", Piscator.
John Wesley
12:2 Jacob - Ephraim and Judah are of Jacob, both have corrupted themselves, and therefore I will proceed against both.
Robert Jamieson, A. R. Fausset and David Brown
12:2 controversy with Judah-- (Hos 4:1; Mic 6:2). Judah, under Ahaz, had fallen into idolatry (4Kings 16:3, &c.).
Jacob--that is, the ten tribes. If Judah, the favored portion of the nation, shall not be spared, much less degenerate Israel.
12:312:3: Յարգանդի խաբեաց զեղբայր իւր, եւ յաշխատութիւնս իւր զօրացաւ առ Աստուած։
3 Արգանդում նա խաբեց իր եղբօրըեւ իր գործերով ուժ ցոյց տուեց Աստծու դէմ.նա չափուեց Հրեշտակի հետ եւ յաղթեց նրան:
4 Անիկա արգանդին մէջ իր եղբօրը գարշապարէն բռնեց Եւ իր ուժովը Աստուծոյ հետ ըմբշամարտեցաւ։
Յարգանդի [119]խաբեաց զեղբայր իւր, եւ յաշխատութիւնս իւր զօրացաւ առ Աստուած:

12:3: Յարգանդի խաբեաց զեղբայր իւր, եւ յաշխատութիւնս իւր զօրացաւ առ Աստուած։
3 Արգանդում նա խաբեց իր եղբօրըեւ իր գործերով ուժ ցոյց տուեց Աստծու դէմ.նա չափուեց Հրեշտակի հետ եւ յաղթեց նրան:
4 Անիկա արգանդին մէջ իր եղբօրը գարշապարէն բռնեց Եւ իր ուժովը Աստուծոյ հետ ըմբշամարտեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:312:3 Еще во чреве матери запинал он брата своего, а возмужав боролся с Богом.
12:3 καὶ και and; even κρίσις κρισις decision; judgment τῷ ο the κυρίῳ κυριος lord; master πρὸς προς to; toward Ιουδαν ιουδας Ioudas; Iuthas τοῦ ο the ἐκδικῆσαι εκδικεω vindicate; avenge τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov κατὰ κατα down; by τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even κατὰ κατα down; by τὰ ο the ἐπιτηδεύματα επιτηδευμα he; him ἀνταποδώσει ανταποδιδωμι repay αὐτῷ αυτος he; him
12:3 בַּ ba בְּ in † הַ the בֶּ֖טֶן bbˌeṭen בֶּטֶן belly עָקַ֣ב ʕāqˈav עקב seize at heel אֶת־ ʔeṯ- אֵת [object marker] אָחִ֑יו ʔāḥˈiʸw אָח brother וּ û וְ and בְ vᵊ בְּ in אֹונֹ֖ו ʔônˌô אֹון generative power שָׂרָ֥ה śārˌā שׂרה contend אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
12:3. in utero subplantavit fratrem suum et in fortitudine sua directus est cum angeloIn the womb he supplanted his brother: and by his strength he had success with an angel.
3. In the womb he took his brother by the heel; and in his manhood he had power with God:
12:3. In the womb, he supplanted his brother; for in his good fortune, he had been guided by an angel.
12:3. He took his brother by the heel in the womb, and by his strength he had power with God:
He took his brother by the heel in the womb, and by his strength he had power with God:

12:3 Еще во чреве матери запинал он брата своего, а возмужав боролся с Богом.
12:3
καὶ και and; even
κρίσις κρισις decision; judgment
τῷ ο the
κυρίῳ κυριος lord; master
πρὸς προς to; toward
Ιουδαν ιουδας Ioudas; Iuthas
τοῦ ο the
ἐκδικῆσαι εκδικεω vindicate; avenge
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
κατὰ κατα down; by
τὰς ο the
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τὰ ο the
ἐπιτηδεύματα επιτηδευμα he; him
ἀνταποδώσει ανταποδιδωμι repay
αὐτῷ αυτος he; him
12:3
בַּ ba בְּ in
הַ the
בֶּ֖טֶן bbˌeṭen בֶּטֶן belly
עָקַ֣ב ʕāqˈav עקב seize at heel
אֶת־ ʔeṯ- אֵת [object marker]
אָחִ֑יו ʔāḥˈiʸw אָח brother
וּ û וְ and
בְ vᵊ בְּ in
אֹונֹ֖ו ʔônˌô אֹון generative power
שָׂרָ֥ה śārˌā שׂרה contend
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
12:3. in utero subplantavit fratrem suum et in fortitudine sua directus est cum angelo
In the womb he supplanted his brother: and by his strength he had success with an angel.
3. In the womb he took his brother by the heel; and in his manhood he had power with God:
12:3. In the womb, he supplanted his brother; for in his good fortune, he had been guided by an angel.
12:3. He took his brother by the heel in the womb, and by his strength he had power with God:
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
3-4. В ст. 4-5: пророк вспоминает об Иакове, по имени которого он в ст. 3: назвал народ. Упоминание пророка о проатце eвpeйского народа понимают различно. По мнению некоторых комментаторов (Умбрейт, Гитциг, Новак), пророк хочет сказать, что с самого начала, еще в лице своего родоначальника, запинавшего брата своего и боровшегося с Богом, Израиль проявлял обман и насилие (Быт XXV:26; XXXII:25-29). Но плач и мольбу Иакова ("плакал и умолял Его") пророк не мог считать выражением хитрости или насилия со стороны Иакова. Поэтому другие толкователи понимают упоминание пророка об Иакове в ином смысле, именно в том, что своим стремлением к первородству и к получению через это благословения Божия, и своей борьбой с Богом, в которой Иаков победил через плач и мольбу, "праотец оставил пример подражания и залог спасения для тех, которые носят его имя" (Бродович). Вместо слов возмужав (beono - в крепости, постигнув силы) боролся с Богом в слав.: "труды своими укрепе к Богу"; евр. sarah бороться, состязаться (Быт XXXII:28) LXX перевели через eniscuse - пришел в силу, укрепился. Он боролся с Ангелом - именно с Ангелом Иеговы, который есть не кто иной, как сам Бог или божественный Логос в его ветхозаветном действовании (А. Глаголев, Ветхозаветное библейское учение об Ангелах К. 1900). Плакал и умолял Его (в слав. "Ми"): полагают, что пророк восполняет здесь повествование кн. Бытия (Быт ХXXII:24-29) на основании слов самого же Бытописателя: Иаков сказал "не отпущу тебя, пока не благословишь меня". В Вефиле он нашёл нас, и там говорил с нами. Речь идёт о патриархе Иакове, но Иаков рассматривается как носитель всего Израильского народа; поэтому пророк и употребляет местоимение 1-го лица, мн. ч. (нас, с нами). Мысль пророка та, что данные в Вефиле Иакову, по возвращении его из Месопотамии обетования принадлежат и народу Израильскому. - LXX поняли слова пророка прямо о народе и потому перевели: "в дому онове (= в Вефиле) обретоша Мя". - Один из новых комментаторов (Гоонакер) считает ст. 3-4: народной песнью, в которой говорится о славе Израиля и которую пророк влагает в уста народа. Дальнейшие слова - ответ пророка на эту песню.
Adam Clarke: Commentary on the Bible - 1831
12:3: He took his brother by the heel - See on Gen 25:26 (note); Gen 32:24 (note), etc.
Albert Barnes: Notes on the Bible - 1834
12:3: He took his brother by the heel in the womb - Whether or no the act of Jacob was beyond the strength, ordinarily given to infants in the womb, the meaning of the act was beyond man's wisdom to declare. Whence the Jews paraphrased , "Was it not predicted of your lather Jacob, before he was born, that he should become greater than his brother?" Yet this was not fulfilled until more than 500 years afterward, nor completely until the time of David. These gifts were promised to Jacob out of the free mercy of God, antecedent to all deserts. But Jacob, thus chosen without desert, showed forth the power of faith; "By his strength he had power with God." : "The strength by which he did this, was God's strength, as well as that by which God contended with him; yet it is well called his, as being by God given to him. "Yet he had power with God," God so ordering it, that the strength which was in Jacob, should put itself forth with greater force, than that in the assumed body, whereby He so dealt with Jacob. God, as it were, bore the office of two persons, showing in Jacob more strength than He put forth in the Angel." "By virtue of that faith in Jacob, it is related that God "could" not pRev_ail against him. He could not because he would not overthrow his faith and constancy. By the touch in the hollow of his thigh, He but added strength to his faith, showing him who it was who wrestled with him, and that He willed to bless him." For thereon Jacob said those words which have become a proverb of earnest supplication, "I will not let thee go, except thou bless me, and, I have seen God, face to face, and my life is preserved" Gen 32:26, Gen 32:30. : "He was strengthened by the blessing of Him whom he overcame."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: took: Gen 25:26; Rom 9:11
had: etc. Heb. was a prince, or, behaved himself princely, Gen 32:24-28; Jam 5:16-18
Carl Friedrich Keil and Franz Delitzsch
12:3
"He held his brother's heel in the womb, and in his man's strength he fought with God. Hos 12:4. He fought against the angel, and overcame; wept, and prayed to Him: at Bethel he found Him, and there He talked with us. Hos 12:5. And Jehovah, God of hosts, Jehovah is His remembrance." The name Jacob, which refers to the patriarch himself in Hos 12:3, forms the link between Hos 12:2 and Hos 12:3. The Israelites, as descendants of Jacob, were to strive to imitate the example of their forefather. His striving hard for the birthright, and his wrestling with God, in which he conquered by prayer and supplication, are types and pledges of salvation to the tribes of Israel which bear his name.
(Note: "He shows what good Jacob received, and the son is named in the father: he calls to remembrance the ancient history, that they may see both the mercy of God towards Jacob, and his resolute firmness towards the Lord." - Jerome.)
עקב, a denom. from עקב, "to hold the heel" = אחז בּעקב in Gen 25:26, which the prophet has in his mind, not "to overreach," as in Gen 27:36 and Jer 9:3. For the wrestling with God, mentioned in the second clause of the verse, proves most indisputably that Jacob's conduct is not held up before the people for a warning, as marked by cunning or deceit, as Umbreit and Hitzig suppose, but is set before them for their imitation, as an eager attempt to secure the birthright and the blessing connected with it. This shows at the same time, that the holding of the heel in the mother's womb is not quoted as a proof of the divine election of grace, and, in fact, that there is no reference at all to the circumstance, that "even when Jacob was still in his mother's womb, he did this not by his own strength, but by the mercy of God, who knows and loves those whom He has predestinated" (Jerome). בּאונו, is his manly strength (cf. Gen 49:3) he wrestled with God (Gen 32:25-29). This conflict (for the significance of which in relation to Jacob's spiritual life, see the discussion at Genesis l.c.) is more fully described in Hos 12:4, for the Israelites to imitate. מלאך is the angel of Jehovah, the revealer of the invisible God (see the Commentary on the Pentateuch, pp. 118ff. transl.). ויּכל is from Gen 32:29. The explanatory clause, "he wept, and made supplication to Him" (after Gen 32:27), gives the nature of the conflict. It was a contest with the weapons of prayer; and with these he conquered. These weapons are also at the command of the Israelites, if they will only use them. The fruit of the victory was, that he (Jacob) found Him (God) at Bethel. This does not refer to the appearance of God to Jacob on his flight to Mesopotamia (Gen 28:11), but to that recorded in Gen 35:9., when God confirmed his name of Israel, and renewed the promises of His blessing. And there, continues the prophet, He (God) spake with us; i.e., not there He speaks with us still, condemning by His prophets the idolatry at Bethel (Amos 5:4-5), as Kimchi supposes; but, as the imperfect ידבּר corresponds to ימצאנּוּ, "there did He speak to us through Jacob," i.e., what He there said to Jacob applies to us.
(Note: "Let it be carefully observed, that God is said to have talked at Bethel not with Jacob only, but with all his posterity. That is to say, the things which are here said to have been done by Jacob, and to have happened to him, had not regard to himself only, but to all the race that sprang from him, and were signs of the good fortune which they either would, or certainly might enjoy" (Lackemacher in Rosenmller's Scholia).)
The explanation of this is given in Hos 12:5, where the name is recalled in which God revealed Himself to Moses, when He first called him (Ex 3:15), i.e., in which He made known to him His true nature. Yehōvâh zikhrō is taken literally from זה זכרי לדר דּר; but there the name Jehovah is still further defined by "the God of Abraham, Isaac, and Jacob," here by "the God of hosts." This difference needs consideration. The Israelites in the time of Moses could only put full confidence in the divine call of Moses to be their deliverer out of the bondage of Egypt, on the ground that He who called him was the God who had manifested Himself to the patriarchs as the God of salvation; but for the Israelites of Hosea's time, the strength of their confidence in Jehovah arose from the fact that Jehovah was the God of hosts, i.e., the God who, because He commands the forces of heaven, both visible and invisible, rules with unrestricted omnipotence on earth as well as in heaven (see at 1Kings 1:3).
Geneva 1599
12:3 He took his brother by the heel in the womb, and by his strength he had (d) power with God:
(d) Seeing that God in this way preferred Jacob their father, Judah's ingratitude was the more to be abhorred.
John Gill
12:3 He took his brother by the heel in the womb,.... That is, Jacob took his brother Esau by the heel, as he came forth from his mother's womb; the history of it is in Gen 25:25. It is here observed, upon mentioning the name of Jacob in Hos 12:2, meaning the posterity, of the patriarch; but here he himself is intended, and occasionally taken notice of, to show how very different his posterity were from him, and how sadly degenerated; as well as to upbraid them with ingratitude, whose ancestors, and they also, had received such and so many favours from the Lord; Jacob the patriarch was a hero from the womb, but they transgressors from it; this action of his observed was a presage and pledge of his having the superiority of his brother, and of his getting the birthright and blessing from him. So the Targum,
"prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?''
see Rom 9:11. In this action there was something divine, miraculous, and preternatural; it was not the effort of nature merely, but contrary to it, or at least above it; and not done by chance, but ordered by the providence of God, as a prediction and testification of his future greatness, and even of his posterity's, in times yet to come, as Kimchi observes, who refers to Obad 1:18;
and by his strength he had power with God; the Targum is, with the angel, as in Hos 12:4; he is called a man in the history of this event in Gen 32:24; not that he was a mere man, since he is here expressly called God, and afterwards the Lord God of hosts; and there it is evident, from the context, he was a divine Person, and no other than the Son of God; who, though not as yet incarnate, appeared in a human form, as a presage of his future incarnation; though this was not a mere apparition, spectre, or phantasm, as Josephus (t) calls it; for it was not in a dream, or in a visionary way, that this wrestling and striving was between this divine Person in this form and Jacob, but in reality; it was a real substance which the Son of God formed, animated, actuated, and assumed, for that time and purpose, and then laid it aside; which touched Jacob, and he touched that, laid hold on it, and held it fast, and strove with it, and had power over it, and over God in it; even over him that is God over all, the true God and eternal life, the Lord Jesus Christ; not a created God, or God by office, but by nature; as the perfections that are in him, and the works and worship ascribed to him, declare: now Jacob had power over him "by his strength"; not by his natural strength; either of his body, which could not have been equal to the strength of this human body assumed for the time, as it was used and managed by a divine Person, unless he had been extraordinarily assisted and strengthened; or of his mind and soul, not by any spiritual strength he had of himself; but by what he had from this divine Person, with whom he wrestled; who put strength into him, and supported and increased the power and strength of faith in prayer; so that he prevailed over him, and got the blessing, for which reason his name was called Israel, Gen 32:28.
(t) Antiqu. l. 1. c. 20. sect. 2.
John Wesley
12:3 He - Jacob. Took his brother - The design of mentioning this is to mind them of that goodness which God shewed them in their father Jacob. His strength - This strength was not of nature, but of grace. Strength received of God was well employed betimes; in it he wrestled for and obtained the blessing.
Robert Jamieson, A. R. Fausset and David Brown
12:3 He--Jacob, contrasted with his degenerate descendants, called by his name, Jacob (Hos 12:2; compare Mic 2:7). He took Esau by the heel in the womb in order to obtain, if possible, the privileges of the first-born (Gen 25:22-26), whence he took his name, Jacob, meaning "supplanter"; and again, by his strength, prevailed in wrestling with God for a blessing (Gen 32:24-29); whereas ye disregard My promises, putting your confidence in idols and foreign alliances. He conquered God, ye are the slaves of idols. Only have Jehovah on your side, and ye are stronger than Edom, or even Assyria. So the spiritual Israel lays hold of the heel of Jesus, "the First-born of many brethren," being born again of the Holy Spirit. Having no right in themselves to the inheritance, they lay hold of the bruised heel, the humanity of Christ crucified, and let not go their hold of Him who is not, as Esau, a curse (Heb 12:16-17), but, by becoming a curse for us, is a blessing to us.
power with God--referring to his name, "Israel," prince of God, acquired on that occasion (compare Mt 11:12). As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (Rev_ 3:21; compare Lk 13:24). "Strive," literally, "as in the agony of a contest." So the Canaanitess (Mt 15:22).
his strength--which lay in his conscious weakness, whence, when his thigh was put out of joint by God, he hung upon Him. To seek strength was his object; to grant it, God's. Yet God's mode of procedure was strange. In human form He tries as it were to throw Jacob down. When simple wrestling was not enough, He does what seems to ensure Jacob's fall, dislocating his thigh joint, so that he could no longer stand. Yet it was then that Jacob prevailed. Thus God teaches us the irresistible might of conscious weakness. For when weak in ourselves, we are strong by His strength put in us (Job 23:6; Is 27:5; 2Cor 12:9-10).
12:412:4: Եւ ժուժկալեաց ընդ հրեշտակին, եւ զօրացաւ։ Լացին եւ խնդրեցին զիս, եւ ՚ի տան իմում գտին զիս. ա՛նդ պատմեցաւ նոցա[10450]. [10450] Ոմանք. Լային եւ խնդրեցին։
4 Լաց եղան, աղաչեցին ինձ եւ գտան ինձ իմ տանը.այնտեղ խօսք ուղղուեց նրանց,
5 Հրեշտակին հետ ըմբշամարտեցաւ ու յաղթեց, Լացաւ եւ անկէ շնորհք խնդրեց։Բեթէլի մէջ Աստուծոյ հանդիպեցաւ, Աստուած հոն անոր խօսեցաւ,
Եւ ժուժկալեաց ընդ հրեշտակին եւ զօրացաւ. [120]լացին եւ խնդրեցին զիս, եւ ի տան իմում գտին զիս. անդ պատմեցաւ նոցա:

12:4: Եւ ժուժկալեաց ընդ հրեշտակին, եւ զօրացաւ։ Լացին եւ խնդրեցին զիս, եւ ՚ի տան իմում գտին զիս. ա՛նդ պատմեցաւ նոցա[10450].
[10450] Ոմանք. Լային եւ խնդրեցին։
4 Լաց եղան, աղաչեցին ինձ եւ գտան ինձ իմ տանը.այնտեղ խօսք ուղղուեց նրանց,
5 Հրեշտակին հետ ըմբշամարտեցաւ ու յաղթեց, Լացաւ եւ անկէ շնորհք խնդրեց։Բեթէլի մէջ Աստուծոյ հանդիպեցաւ, Աստուած հոն անոր խօսեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
12:412:4 Он боролся с Ангелом и превозмог; плакал и умолял Его; в Вефиле Он нашел нас и там говорил с нами.
12:4 ἐν εν in τῇ ο the κοιλίᾳ κοιλια insides; womb ἐπτέρνισεν πτερνιζω the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in κόποις κοπος labor; weariness αὐτοῦ αυτος he; him ἐνίσχυσεν ενισχυω fortify; prevail πρὸς προς to; toward θεὸν θεος God
12:4 וָ wā וְ and יָּ֤שַׂר yyˈāśar שׂור [uncertain] אֶל־ ʔel- אֶל to מַלְאָךְ֙ malʔāḵ מַלְאָךְ messenger וַ wa וְ and יֻּכָ֔ל yyuḵˈāl יכל be able בָּכָ֖ה bāḵˌā בכה weep וַ wa וְ and יִּתְחַנֶּן־ yyiṯḥannen- חנן favour לֹ֑ו lˈô לְ to בֵּֽית־אֵל֙ bˈêṯ-ʔˌēl בֵּית אֵל Bethel יִמְצָאֶ֔נּוּ yimṣāʔˈennû מצא find וְ wᵊ וְ and שָׁ֖ם šˌām שָׁם there יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak עִמָּֽנוּ׃ ʕimmˈānû עִם with
12:4. et invaluit ad angelum et confortatus est flevit et rogavit eum in Bethel invenit eum et ibi locutus est nobiscumAnd he prevailed over the angel, and was strengthened: he wept, and made supplication to him: he found him in Bethel, and there he spoke with us.
4. yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him at Beth-el, and there he spake with us;
12:4. And he prevailed over an angel, for he had been strengthened. He wept and petitioned him. He found him in Bethel, and there he has spoken to us.
12:4. Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him [in] Bethel, and there he spake with us;
Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him [in] Beth- el, and there he spake with us:

12:4 Он боролся с Ангелом и превозмог; плакал и умолял Его; в Вефиле Он нашел нас и там говорил с нами.
12:4
ἐν εν in
τῇ ο the
κοιλίᾳ κοιλια insides; womb
ἐπτέρνισεν πτερνιζω the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
κόποις κοπος labor; weariness
αὐτοῦ αυτος he; him
ἐνίσχυσεν ενισχυω fortify; prevail
πρὸς προς to; toward
θεὸν θεος God
12:4
וָ וְ and
יָּ֤שַׂר yyˈāśar שׂור [uncertain]
אֶל־ ʔel- אֶל to
מַלְאָךְ֙ malʔāḵ מַלְאָךְ messenger
וַ wa וְ and
יֻּכָ֔ל yyuḵˈāl יכל be able
בָּכָ֖ה bāḵˌā בכה weep
וַ wa וְ and
יִּתְחַנֶּן־ yyiṯḥannen- חנן favour
לֹ֑ו lˈô לְ to
בֵּֽית־אֵל֙ bˈêṯ-ʔˌēl בֵּית אֵל Bethel
יִמְצָאֶ֔נּוּ yimṣāʔˈennû מצא find
וְ wᵊ וְ and
שָׁ֖ם šˌām שָׁם there
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
עִמָּֽנוּ׃ ʕimmˈānû עִם with
12:4. et invaluit ad angelum et confortatus est flevit et rogavit eum in Bethel invenit eum et ibi locutus est nobiscum
And he prevailed over the angel, and was strengthened: he wept, and made supplication to him: he found him in Bethel, and there he spoke with us.
4. yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him at Beth-el, and there he spake with us;
12:4. And he prevailed over an angel, for he had been strengthened. He wept and petitioned him. He found him in Bethel, and there he has spoken to us.
12:4. Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him [in] Bethel, and there he spake with us;
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
12:4: He had power over the Angel - Who represented the invisible Jehovah.
He wept, and made supplication - He entreated with tears that God would bless him; and he prevailed. The circumstance of his weeping is not mentioned in Genesis.
He found him in Beth-el - It was there that God made those glorious promises to Jacob relative to his posterity. See Gen 28:13-15.
Albert Barnes: Notes on the Bible - 1834
12:4: He wept and made supplication unto Him - Jacob's weeping is not mentioned by Moses. Hosea then knew more than Moses related. He could not have gathered it out of Moses, for Moses relates the words of earnest supplication; yet the tone is that of one, by force of earnest energy, wresting, as it were, the blessing from God, not of one weeping. Yet Hosea adds this, in harmony with Moses. For "vehement desires and earnest petitions frequently issue in tears." "To implore means to ask with tears" . "Jacob, learning, that God Himself thus deigned to deal with him, might well out of amazement and wonder, out of awful respect to Him, and in earnest desire of a blessing, pour out his supplication with tears." Herein he became an image of Him, "Who, in the days of His flesh, offered up prayers and supplications, with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared" Heb 5:7.
: "This which he saith, 'he pRev_ailed,' subjoining, 'he wept and made supplication,' describes the strength of penitents, for in truth they are strong by weeping earnestly and praying perseveringly for the forgiveness of sins, according to that, "From the days of John the kingdom of heaven suffereth violence, and the violent take it by force." Whosoever so imitates the patriarch Jacob, who wrestled with the Angel, and, as a conqueror, extorted a blessing from him, he, of whatever nation he be, is truly Jacob, and deserveth to be called Israel." : "Yea, herein is the unconquerable might of the righteous, this his wondrous wrestling, herein his glorious victories, in glowing longings, assiduous prayers, joyous weeping. Girt with the might of holy orison, they strive with God, they wrestle with His judgment, and will not be overcome, until they obtain from His goodness all they desire, and extort it, as it were, by force, from His hands."
He found him in Bethel - This may mean either that "God found Jacob," or that "Jacob found God;" which are indeed one and the same thing, since we find God, when He has first found us. God "found," i. e., made Himself known to Jacob twice in this place; first, when he was going toward Haran, when he saw the vision of the ladder and the angels of God ascending and descending, "and the Lord stood above it and said, I am the Lord God of Abraham and the God of Isaac;" and Jacob first called the place "Bethel;" secondly, on his return, when God spake with him, giving him the name of Israel. Both Rev_elations of God to Jacob are probably included in the words, "He found him in Bethel," since, on both occasions, God did "find him," and come to him, and he "found" God. In Bethel, where God found Jacob, Israel deserted Him, setting up the worship of the calves; yea, he deserted God the more there, because of God's mercy to his forefather, desecrating to false worship the place which had been consecrated by the Rev_elation of the true God; and choosing it the rather, because it had been so consecrated.
And there He spake with us - For what He said to Jacob, He said not to Jacob only, nor for Jacob's sake alone, but, in him, He spake to all his posterity, both the children of his body and the children of his faith. Thus it is said, "There did we rejoice in Him" Psa 66:6, i. e., we, their posterity, rejoiced in God there, where He so delivered our forefathers, and, "Levi also, who receiveth tithes, paid tithes in Abraham, for he was yet in the loins of his father, when Melchizedek met him" Heb 7:9-10. And Paul saith, that what was said to Abraham, "therefore it was imputed to him for righteousness, was not written for his sake alone, but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead" Rom 4:23, Rom 4:4. There He spake with us, how, in our needs, we should seek and find Him. In loneliness, apart from distractions, in faith, rising in proportion to our tears, in persevering prayer, in earnestness, which "clings so fast to God, that if God would cast us into Hell, He should, as one said Himself go with us, so should Hell not be Hell to us," God is sought and found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: angel: Gen 32:29, Gen 48:15; Exo 3:2-5; Isa 63:9; Mal 3:1; Act 7:30-35
made: Gen 32:9-12; Heb 5:7
found: Gen 28:11-19, Gen 35:9
spake: Psa 66:6; Th1 4:17; Heb 6:13-18
Geneva 1599
12:4 Yea, he had (e) power over the angel, and prevailed: he wept, and made supplication unto him: (f) he found him [in] Bethel, and there he spake with us;
(e) Read (Gen 32:24-32).
(f) God found Jacob as he lay sleeping in Bethel (Gen 28:12), and spoke with him there in such a way that the fruit of that speech appertained to the whole body of the people, of which we are.
John Gill
12:4 Yea, he had power over the angel, and prevailed,.... This is repeated in different words, not only for the confirmation of it, it being a very extraordinary thing, and difficult of belief; but to direct to the history here referred to, where the person Jacob prevailed over is called a man, and here the angel; and so Josephus (u) calls him a divine Person; not a created angel, not Michael, as the Rabbins say, unless the Messiah is meant by him; nor Jacob's guardian angel, as Kimchi, every man being thought by some to have one; and much less Esau's evil angel, that was against Jacob, as Jarchi and Abarbinel; for of him he would never have sought nor expected a blessing; but an uncreated Angel, the Son of God, the same that went before the Israelites in the wilderness, and that redeemed Jacob from all evil, Gen 48:16; called an Angel, being so not by nature, for he is superior to angels in both his natures, divine and human; but by office, being sent to reveal the will of God, and to do the work of God in the redemption and salvation of men; the same that is called the Angel of the great council in the Greek version of Is 9:6; and the Angel of God's presence, Is 63:9; and the Angel or messenger of the covenant, Mal 3:1; the phrases used denote, as before, the power and prevalence Jacob had with this divine Person in prayer; whereby he obtained the blessing of him, even deliverance from his brother Esau, as well as others respecting him and his posterity;
he wept, and made supplication unto him; not the angel, entreating Jacob to let him go, as Jarchi and Kimchi, and so some Christian interpreters; who think that an angel in human form may be said to weep, as well as to eat and drink; and the rather, since this angel was not the conqueror, but the conquered; and since Christ, in the days of his flesh, both prayed and wept, and shed tears; but the case here is different; and though he was prevailed over, it was through his own condescension and goodness: but rather Jacob is meant, as Abarbinel and others; who wept not on account of the angel's touching his thigh, and the pain that might put him to; for he was of a more heroic spirit than to weep for that, who had endured so much hardship in Laban's service, in heat and cold; and besides, notwithstanding this, he kept wrestling with him, and afterwards walked, though haltingly: but he wept either because he could not get out the name of the person he wrestled with; or rather the tears he shed were for the blessing he sought of him; for it is joined with his making supplication, and is expressive of the humble, yet ardent, affectionate, fervent, and importunate request he made to obtain it; and here we have another proof of the deity of Christ, in that supplication was made to him, and he is here represented as the object of that part of religious worship, prayer, as he often is in the New Testament. This circumstance is not expressed in Gen 32:1, though it may be gathered from what is there said; however, the prophet had it by divine inspiration; and the truth of it is not to be doubted of, being not at all inconsistent with, but quite agreeable to, that history;
he found him at Bethel; either the angel found Jacob in Bethel, as he did more than once, both before and after this time, Gen 28:12; it is good to be in Bethel, in the house of God; happy are those that dwell there, and are found there living and dying, doing the will and work of God there: or rather Jacob found God or the angel in Bethel; God is to be found in his own house, there he comes and blesses with his gracious presence; here Christ the Angel of his presence is; here he meets with his people, and manifests himself unto them. There is in the words a tacit reflection on Israel, or the ten tribes, that bore the name of Jacob; the patriarch found God in Bethel, Christ the Angel of the Lord; but now, instead of him, there was a calf set up in this place, Israel worshipped; and therefore it was called Bethaven, the house of an idol, or iniquity, instead of Bethel, the house of God;
and there he spake with us; not with Esau and his angel, concerning Isaac's blessing of Jacob, as Jarchi; nor with Jacob and his angel, as the father of Kimchi; nor with the prophet, and with Amos, to reprove Israel there for the worship of the calves, as Kimchi himself; but with all the Israelites, of whom the prophet was one; who were then in the loins of Jacob, when he conversed with God, and God with him, at Bethel: or, as Saadiah interprets it, "for us" for our sakes, on our account; or "concerning us"; concerning the multiplication of Jacob's posterity, and the giving the land of Canaan to them, as the Lord did at both times he appeared to Jacob in Bethel; see Gen 28:14; and it is in the house of God, where Christ is as a son, that he speaks with and to his people, even in his word and ordinances there.
(u) Ut supra. (Antiqu. l. 1. c. 20. sect. 2.)
John Wesley
12:4 The angel - Called Hos 12:3, God; and Hos 12:5, Jehovah, Lord of hosts. He was no created angel, but the Messiah; eternal God by nature and essence, angel by office, and voluntary undertaking. He wept - He prayed with tears from a sense of his own unworthiness, and with earnestness for the mercy he desired. He - God. Him - Jacob full of weariness, fears, and solicitude on his journey to Laban. He - God. With us - Being then in Jacob's loins.
Robert Jamieson, A. R. Fausset and David Brown
12:4 the angel--the uncreated Angel of the Covenant, as God the Son appears in the Old Testament (Mal 3:1).
made supplication-- Gen 32:26; I will not let thee go, except thou bless me."
he found him--The angel found Jacob, when he was fleeing from Esau into Syria: the Lord appearing to him "in Beth-el" (Gen 28:11-19; Gen 35:1). What a sad contrast, that in this same Beth-el now Israel worships the golden calves!
there he spake with us--"with us," as being in the loins of our progenitor Jacob (compare Ps 66:6, "They . . . we;" Heb 7:9-10). What God there spoke to Jacob appertains to us. God's promises to him belong to all his posterity who follow in the steps of his prayerful faith.
12:512:5: եւ Տէր Աստուած ամենակալ եղիցի յիշատակ նոցա։
5 եւ Ամենակալ Տէր Աստուածը կը դառնայ յիշատակը նրանց:
6 Այսինքն զօրքերու Տէր Աստուածը, Որուն անունը Եհովա է։
եւ Տէր Աստուած ամենակալ եղիցի յիշատակ նոցա:

12:5: եւ Տէր Աստուած ամենակալ եղիցի յիշատակ նոցա։
5 եւ Ամենակալ Տէր Աստուածը կը դառնայ յիշատակը նրանց:
6 Այսինքն զօրքերու Տէր Աստուածը, Որուն անունը Եհովա է։
zohrab-1805▾ eastern-1994▾ western am▾
12:512:5 А Господь есть Бог Саваоф; Сущий [Иегова] имя Его.
12:5 καὶ και and; even ἐνίσχυσεν ενισχυω fortify; prevail μετὰ μετα with; amid ἀγγέλου αγγελος messenger καὶ και and; even ἠδυνάσθη δυναμαι able; can ἔκλαυσαν κλαιω weep; cry καὶ και and; even ἐδεήθησάν δεω bind; tie μου μου of me; mine ἐν εν in τῷ ο the οἴκῳ οικος home; household Ων ων find με με me καὶ και and; even ἐκεῖ εκει there ἐλαλήθη λαλεω talk; speak πρὸς προς to; toward αὐτόν αυτος he; him
12:5 וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the צְּבָאֹ֑ות ṣṣᵊvāʔˈôṯ צָבָא service יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH זִכְרֹֽו׃ ziḵrˈô זֵכֶר mention
12:5. et Dominus Deus exercituum Dominus memoriale eiusEven the Lord God of hosts, the Lord is his memorial.
5. even the LORD, the God of hosts; the LORD is his memorial.
12:5. And the Lord God of hosts, the Lord is his memorial.
12:5. Even the LORD God of hosts; the LORD [is] his memorial.
Even the LORD God of hosts; the LORD [is] his memorial:

12:5 А Господь есть Бог Саваоф; Сущий [Иегова] имя Его.
12:5
καὶ και and; even
ἐνίσχυσεν ενισχυω fortify; prevail
μετὰ μετα with; amid
ἀγγέλου αγγελος messenger
καὶ και and; even
ἠδυνάσθη δυναμαι able; can
ἔκλαυσαν κλαιω weep; cry
καὶ και and; even
ἐδεήθησάν δεω bind; tie
μου μου of me; mine
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
Ων ων find
με με me
καὶ και and; even
ἐκεῖ εκει there
ἐλαλήθη λαλεω talk; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
12:5
וַֽ wˈa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
צְּבָאֹ֑ות ṣṣᵊvāʔˈôṯ צָבָא service
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
זִכְרֹֽו׃ ziḵrˈô זֵכֶר mention
12:5. et Dominus Deus exercituum Dominus memoriale eius
Even the Lord God of hosts, the Lord is his memorial.
5. even the LORD, the God of hosts; the LORD is his memorial.
12:5. And the Lord God of hosts, the Lord is his memorial.
12:5. Even the LORD God of hosts; the LORD [is] his memorial.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. В ст. 5: пророк обосновывает мысль, выраженную в конце предыдущего стиха. Обетования, данные в Вефиле, принадлежат потомству Иакова, потому что Господь есть Бог всемогущий, неизменяемый. Бог Саваоф (zabah, ополчение, воинство. ) - Владыка воинств небесных (Быт XXXII:2), светил (Ис XL:26; Пс СII:21; CXLVIII:2), и ополчений земных (Ис XXIV:21-23; XXVII:1; Исх VII:4; XII:41): наименование, выражающее идею всемогущества Божия. - Вместо слов Сущий (Иегова) имя Его в слав. "будет память Его", так как LXX вместо имени Божия читали гл. Ihjeh (будет), а сл. sichro (имя его) приняли в буквальном значении - память.
Adam Clarke: Commentary on the Bible - 1831
12:5: The Lord is his memorial - He is the same God as when Jacob so successfully wrestled with him.
Albert Barnes: Notes on the Bible - 1834
12:5: Even the Lord God of Hosts, the Lord is His memorial - The word, here as translated and written Lord, is the special and, so to say, the proper Name of God, that which He gave to Himself, and which declares His Being. God Himself authoritatively explained its meaning. When Moses inquired of Him, what he should say to Israel, when they should ask him, "what is the Name of the God of their fathers," who, he was to tell them, had sent him to them, "God said ... I Am That I Am ... thus shalt thou say, I Am" (Ehyeh) "hath sent me unto you; and God said again unto Moses, Thus shalt thou say unto the children of Israel, The Lord" (literally, He is, YeHeWeH , "God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; This is My Name foRev_er, and this is My memorial unto all generations" Exo 3:13-15.
I am, expresses self-existence; He who alone is. I am that I am, expresses His unchangeableness, the necessary attribute of the Self-existent, who, since He is, ever is all which He is. "To Be," says Augustine , "is a name of unchangeableness. For all things which are changed, cease to be what they were, and begin to be what they were not. True Being, pure Being, genuine Being, no one hath, save He who changeth not. He hath Being to whom it is said, "Thou shalt change them and they shall be changed, but Thou art the Same." What is, I am that I am, but, I am Eternal? What is, I am that I am, save, I cannot be changed? No creature, no heaven, no earth, no angel, "nor Power, nor Throne, nor Dominion, nor Principality." This then being the name of eternity, it is somewhat more, than He vouchsafed to him a name of mercy, "I am the God of Abraham, the God of Isaac, the God of Jacob. That," He is in Himself, "this," to us.
If he willed only to be That which he is in Himself, what should we be? Since Moses understood, when it was said to him, I am that I am, He who is hath sent me unto you, he believed that this was much to people, he saw that this was far removed from people. For whose hath understood, as he ought, That which is, and which truly is, and, in whatever degree, hath even transiently, as by a lightning flash, been irradiated by the light of the One True Essence, sees himself far below, in the utmost farness of removal and unlikeness." This, the Self-existent, the Unchangeable, was the meaning of God's ancient Name, by which He was known to the patriarchs, although they had not in act seen His unchangeableness, for theirs was a life of faith, hoping for what they saw not. The word, He is, when used of Him by His creatures, expresses the same which He says of Himself, I AM. This He willed to be "His memorial foRev_er." This the way in which He willed that we should believe in Him and think of Him as He who is, the Self-existing, the Self-Same.
The way of pronouncing that Name is lost . The belief has continued, wheRev_er the Lord is named. For by the Lord we mean the Unchangeable God. That belief is contradicted, whenever people use the name "Jehovah," to speak of God, as though the belief in Him under the Old Testament differed from that of the New Testament. Perhaps God allowed it to be lost, that people might not make so familiar with it, as they do with the word "Jehovah," or use it irRev_erently and in an anti-Christian manner, as some now employ other ways of pronouncing it. The Jews, even before the time of our Lord, ordinarily ceased to pronounce it. In the translations of the Old Testament, and in the Apocrypha, the words, "the Lord," were substituted for it. Jewish tradition states, that in later times the Name was pronounced in the temple only, by the priests, on pronouncing the blessing commanded by God in the law . On the great Day of Atonement, it was said that the high priest pronounced it ten times , and that when the people heard it, they fell on their faces, saying, "Blessed be the glorious name of His kingdom foRev_er and ever" . They say, however, that in the time of Simeon the Just (i. e., ), Jaddua, who died about 322 b. c., the high priests themselves disused it, for fear of its being pronounced by some irRev_erent person .
Our Lord Himself sanctioned I the disuse of it, (as did the inspired Apostles yet more frequently,) since, in quoting places of the Old Testament in which it occurs, He uses instead of it the Name, "the Lord" . It stands, throughout the Old Testament, as the Name which speaks of God in relation to His people, that He ever is; and, since He ever is, then He is unchangeably to us, all which He ever was, "The Same, yesterday and today and foRev_er" Heb 13:8.
He then who appeared to Jacob, and who, in Jacob, spake to all the posterity of Jacob, was God; whether it was (as almost all the early fathers thought ), God the Son, who thus appeared in human form to the patriarchs, Moses, Joshua, and in the time of the Judges, under the name of "the Angel of the Lord," or whether it was the Father. God Almighty thus accustomed man to see the form of Man, and to know and believe that it was God. He it was, the prophet explains, "the Lord," i. e., the Self existent, the Unchangeable, "Who was, and is and is to come" Rev 1:4, Rev 1:8, who alone is, and from whom are all things , "the Fullness of Being, both of His own, and of all His creatures, the boundless Ocean of all which is, of wisdom, of glory, of love, of all good."
The Lord of Hosts - that is, of all things visible and invisible, of the angels and heavenly spirits, and of all things animate and inanimate, which, in the history of the Creation, are called "the host of heaven and earth" Gen 2:1, the one host of God. This was the way in which He willed to be had in mind, thought of, remembered. On the one hand then, as relates to Ephraim's sin, not by the calves, nor by any other created thing, did He will to be represented to people's minds or thoughts. On the other hand, as relates to God's mercies, since He, who Rev_ealed Himself to Jacob, was the unchangeable God, Israel had no cause to fear, if he returned to the faith of Jacob, whom God there accepted. Whence it follows;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: Even: Gen 28:16, Gen 32:30
is: Exo 3:15; Psa 135:13; Isa 42:8
John Gill
12:5 Even the Lord God of hosts,.... The God Jacob had power over, the Angel he prevailed with, to whom he made supplication with weeping, and who spake with him and his in Bethel, is he whose name is Jehovah; who is the true and living God, the Lord of hosts and armies both in heaven and in earth; of all the angels in heaven, and the legions of them; and of the church militant, and all the saints, who are the good soldiers of Christ, his spiritual militia; and he is the Captain of the Lord's host, and of their salvation, and to whom all the numerous hosts of creatures, be they what they will, are subject: this is observed, to set off the greatness of the person Jacob wrestled with, and his wondrous grace, in condescending to be overpowered by him:
the Lord is his memorial: or his name, Jehovah, which belongs to this angel, the Son of God, as to his divine Father; and which is expressive of his divine existence, of his eternity and immutability; this is his memorial, or the remembrancer of him; which puts his people in all ages in remembrance of him, what he is, what an infinite, almighty, and all sufficient Being he is; and he is always to be believed in, and trusted to, and to be served, adored, and worshipped. The Targum adds, to every generation and generation.
John Wesley
12:5 The Lord God of hosts - He that appeared and spake, who promised the blessing and commanded the reformation at Beth - el was Jehovah, the eternal and unchangeable God; who can perform his promise, and execute his threat, who is a most terrible enemy, and most desirable friend. The Lord - Jehovah, repeated for confirmation. His memorial - By this he will be known.
Robert Jamieson, A. R. Fausset and David Brown
12:5 Lord God--JEHOVAH, a name implying His immutable constancy to His promises. From the Hebrew root, meaning "existence." "He that is, was, and is to be," always the same (Heb 13:8; Rev_ 1:4, Rev_ 1:8; compare Ex 3:14-15; Ex 6:3). As He was unchangeable in His favor to Jacob, so will He be to His believing posterity.
of hosts--which Israel foolishly worshipped. Jehovah has all the hosts (saba) or powers of heaven and earth at His command, so that He is as all-powerful, as He is faithful, to fulfil His promises (Ps 135:6; Amos 5:27).
memorial--the name expressive of the character in which God was ever to be remembered (Ps 135:13).
12:612:6: Եւ դու յԱստուած քո դարձցիս. ողորմութիւն եւ իրաւունս պահեսցես. եւ մերձեսցիս առ Տէր Աստուած քո յամենայն ժամ[10451]։ [10451] Ոմանք. Եւ մերձեսցի առ Տէր։
6 «Դու կը դառնաս քո Աստծուն,կը պահպանես ողորմութիւն եւ արդարութիւնեւ ամէն ժամ կը մերձենաս քո Տէր Աստծուն»:
7 «Ուրեմն դուն քու Աստուծոյդ օգնութեամբ դարձիր, Ողորմութիւնն ու իրաւունքը պահէ Ու միշտ քու Աստուծոյդ յուսա»։
Եւ դու յԱստուած քո դարձցիս, ողորմութիւն եւ իրաւունս պահեսցես, եւ [121]մերձեսցիս առ Տէր`` Աստուած քո յամենայն ժամ:

12:6: Եւ դու յԱստուած քո դարձցիս. ողորմութիւն եւ իրաւունս պահեսցես. եւ մերձեսցիս առ Տէր Աստուած քո յամենայն ժամ[10451]։
[10451] Ոմանք. Եւ մերձեսցի առ Տէր։
6 «Դու կը դառնաս քո Աստծուն,կը պահպանես ողորմութիւն եւ արդարութիւնեւ ամէն ժամ կը մերձենաս քո Տէր Աստծուն»:
7 «Ուրեմն դուն քու Աստուծոյդ օգնութեամբ դարձիր, Ողորմութիւնն ու իրաւունքը պահէ Ու միշտ քու Աստուծոյդ յուսա»։
zohrab-1805▾ eastern-1994▾ western am▾
12:612:6 Обратись и ты к Богу твоему; наблюдай милость и суд и уповай на Бога твоего всегда.
12:6 ὁ ο the δὲ δε though; while κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ἔσται ειμι be μνημόσυνον μνημοσυνον remembrance αὐτοῦ αυτος he; him
12:6 וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you בֵּ bē בְּ in אלֹהֶ֣יךָ ʔlōhˈeʸḵā אֱלֹהִים god(s) תָשׁ֑וּב ṯāšˈûv שׁוב return חֶ֤סֶד ḥˈeseḏ חֶסֶד loyalty וּ û וְ and מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice שְׁמֹ֔ר šᵊmˈōr שׁמר keep וְ wᵊ וְ and קַוֵּ֥ה qawwˌē קוה wait for אֶל־ ʔel- אֶל to אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
12:6. et tu ad Deum tuum converteris misericordiam et iudicium custodi et spera in Deo tuo semperTherefore turn thou to thy God: keep mercy and judgment, and hope in thy God always.
6. Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.
12:6. And so, you should convert to your God. Keep mercy and judgment, and have hope in your God always.
12:6. Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.
Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually:

12:6 Обратись и ты к Богу твоему; наблюдай милость и суд и уповай на Бога твоего всегда.
12:6
ο the
δὲ δε though; while
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
παντοκράτωρ παντοκρατωρ almighty
ἔσται ειμι be
μνημόσυνον μνημοσυνον remembrance
αὐτοῦ αυτος he; him
12:6
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
בֵּ בְּ in
אלֹהֶ֣יךָ ʔlōhˈeʸḵā אֱלֹהִים god(s)
תָשׁ֑וּב ṯāšˈûv שׁוב return
חֶ֤סֶד ḥˈeseḏ חֶסֶד loyalty
וּ û וְ and
מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice
שְׁמֹ֔ר šᵊmˈōr שׁמר keep
וְ wᵊ וְ and
קַוֵּ֥ה qawwˌē קוה wait for
אֶל־ ʔel- אֶל to
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
12:6. et tu ad Deum tuum converteris misericordiam et iudicium custodi et spera in Deo tuo semper
Therefore turn thou to thy God: keep mercy and judgment, and hope in thy God always.
12:6. And so, you should convert to your God. Keep mercy and judgment, and have hope in your God always.
12:6. Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.
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
6. Увещание к Израилю. Наблюдай (слав. снабди) милость и суд: chesed - любовь, misihpat - справедливость. Вместо слов уповай на Бога в слав. "приближайся к Богу".
Adam Clarke: Commentary on the Bible - 1831
12:6: Therefore turn thou to thy God - Because he is the same, and cannot change. Seek him as faithfully and as fervently as Jacob did, and you will find him the same merciful and compassionate Being.
Albert Barnes: Notes on the Bible - 1834
12:6: Therefore turn thou to thy God - (Literally, "And thou, thou shalt turn" so as to lean "on thy God.") "And thou" unlike, he would say, as thou art to thy great forefather, now at least, "turn to thy God;" hope in Him, as Jacob hoped; and thou too shalt be accepted. God was the Same. They then had only to turn to Him in truth, and they too would find Him, such as Jacob their father had found Him, and then "trust in him continually. mercy and judgment" include all our duty to our neighbor, love and justice. The prophet. selects the duties of the second table, as Micah also places them first, "What doth the Lord require of thee, but to do justly and love mercy, and walk humbly with thy God?" Mic 6:8, and our Lord chooses those same commandments, in answer to the rich young man, who asked him, "What shall I do, in order to enter into life?" Mat 19:17. For people cannot deceive themselves so easily about their duties to their neighbor, as about their duty to God. It was in love to his neighbor that the rich young man failed.
Thou shalt turn - that is, it is commonly said, thou oughtest to turn; as our's has it, "turn." But it may also include the promise that, at one time, "Israel shall turn to the Lord," as Paul says, "so shall all Israel be saved."
And wait on thy God continually - If they did so, they should not wait in vain. : "This word, "continually," hath no small weight in it, shewing with what circumstances or properties their waiting or hope on God ought to be attended; that it ought to be on Him alone, on Him always, without doubting, fainting, failing, intermission or ceasing, in all occasions and conditions which may befall them, without exception of time, even in their adversity." "Turn to 'thy' God," he saith, "wait on 'thy' God," as the great ground of repentance and of trust. "God had avouched them for His peculiar people" Deu 26:17-18, and they had "avouched Him for" their only "God." He then was still their God, ready to receive them, if they would return to Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: turn: Hos 14:1; Pro 1:23; Isa 31:6, Isa 55:6, Isa 55:7; Jer 3:14-22; Lam 3:39-41; Joe 2:13; Zac 1:3; Act 2:38, Act 26:20
keep: Hos 4:1; Pro 21:3; Isa 1:16, Isa 58:6; Jer 22:15; Amo 5:24; Mic 6:8; Zac 7:9; Zac 8:16; Jam 1:27, Jam 2:13
wait: Gen 49:18; Psa 27:14, Psa 37:7, Psa 123:2, Psa 130:5-7; Isa 8:17, Isa 30:18, Isa 40:31; Lam 3:25, Lam 3:26; Hab 2:3; Zep 3:8
Carl Friedrich Keil and Franz Delitzsch
12:6
To this God Israel is now to return. Hos 12:6. "And thou, to thy God shalt thou turn: keep love and right, and hope continually in thy God." שׁוּב with ב is a pregnant expression, as in Is 10:22 : "so to turn as to enter into vital fellowship with God;" i.e., to be truly converted. The next two clauses, as the omission of the copula before chesed and the change in the tense clearly show, are to be taken as explanatory of תּשׁוּב. The conversion is to show itself in the perception of love and right towards their brethren, and in constant trust in God. But Israel is far removed from this now. This thought leads the way to the next strophe (Hos 12:8 -15), which commences afresh with a disclosure of the apostasy of the people.
John Gill
12:6 Therefore turn thou to thy God,.... Judah, with whom the Lord had a controversy, is here addressed and exhorted to return to the Lord, from whom they had backslidden; and this is urged, from the consideration of their being the descendants of so great a man as Jacob; whose example they should follow, and make supplication to the Lord as he did; and from this instance of their progenitor might encourage themselves, that God, who was his God, and their God, would be gracious and merciful to them, and that they should prevail with him likewise, and obtain the blessing, and especially since he is the everlasting and unchangeable Jehovah. Turning to the Lord, as it supposes a going astray from him, so it signifies a turning from idols, and all vain confidences; and is done by renewed acts of faith and trust in the Lord, and repentance towards him; and cannot be performed aright without grace and strength from him, of which Ephraim was sensible, Jer 31:18; as well as the encouragement to it is from a view of God as a covenant God, and as gracious and merciful, So Aben Ezra interprets it of divine help, of turning by thy God, that is, by the help and assistance of thy God; and, indeed, conversion to God, whether at first, or after, is through his powerful and efficacious grace. Kimchi explains it, "thou shalt rest in thy God" (w); when want follows is performed, comparing it with Is 30:15. The Targum is,
"and thou shall be strong in the worship of thy God;''
keep mercy and judgment; or, "observe" (x) them to do them; to show mercy to persons in misery, to the poor and indigent, which is what the Lord desires and delights in, more than in ceremonial sacrifices; and is a principal part of the moral law, as "judgment" is another; the exercise of justice, both public and private; passing a righteous sentence in courts of judicature, and doing that which is right between man and man; owing no man anything, but giving to all their due; doing no injury to any man's person, property, or character; which are fruits meet for true repentance; and when they spring from faith and love, and are done with a view to the glory of God, and good of men, are acceptable to the Lord; these are the weightier matters of the law, Mt 23:23;
and wait on thy God continually; both in private prayer, and for an answer to it, and in public worship and ordinances, in hope of meeting with him, and enjoying his presence; for this takes in the whole of religious worship, private and public, and all religious exercises, as invocation of God, trust in him, and expectation of seed things from him; and may have a respect to the Messiah, and salvation by him, and a waiting for him and that; as Jacob did, and his posterity should, and many of them were in this posture, before and at his coming; see Gen 49:18; Agreeable to this the Targum is,
"and wait for the redemption or salvation of thy God continually.''
(w) "in Deo tuo conquiesce", Drusius. (x) "observa", Junius & Tremellius, Piscator.
John Wesley
12:6 Turn - Repent, leave idols and all sins. He worshipped God alone, do you so; he cast idols out of his family, do you so too; be Jacob's children herein. Mercy - Shew kindness to all who need it. Judgment - Wrong none; but with justice in dealings, in judicatures; and public offices, render to every one their due. Wait on thy God - In public worship and private duties serve and trust God alone: let not idols have either sacrifice, prayer, praise, or trust from you; and let your hope and worship, be for ever continued.
Robert Jamieson, A. R. Fausset and David Brown
12:6 thou--who dost wish to be a true descendant of Jacob.
to THY God--who is therefore bound by covenant to hear thy prayers.
keep mercy and judgment-- (Mic 6:8). These two include the second-table commandments, duty towards one's neighbor, the most visible test of the sincerity on one's repentance.
wait on thy God--alone, not on thy idols. Including all the duties of the first table (Ps 37:3, Ps 37:5, Ps 37:7; Ps 40:1).
12:712:7: Կշիռք անիրաւութեան ՚ի ձեռս Քանանու, եւ սիրեաց յաղթահարել[10452]։ [10452] Ոսկան. Կշիռք անօրէնութեան։
7 Անիրաւութեան կշեռքը Քանանի ձեռքում է,եւ նա սիրեց բռնանալ:
8 Եփրեմ վաճառական է, անոր ձեռքը նենգութեան կշիռ կայ, Անիկա հարստահարելը կը սիրէ։
[122]Կշիռ անիրաւութեան ի ձեռս [123]Քանանու, եւ սիրեաց յաղթահարել:

12:7: Կշիռք անիրաւութեան ՚ի ձեռս Քանանու, եւ սիրեաց յաղթահարել[10452]։
[10452] Ոսկան. Կշիռք անօրէնութեան։
7 Անիրաւութեան կշեռքը Քանանի ձեռքում է,եւ նա սիրեց բռնանալ:
8 Եփրեմ վաճառական է, անոր ձեռքը նենգութեան կշիռ կայ, Անիկա հարստահարելը կը սիրէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:712:7 Хананеянин с неверными весами в руке любит обижать;
12:7 καὶ και and; even σὺ συ you ἐν εν in θεῷ θεος God σου σου of you; your ἐπιστρέψεις επιστρεφω turn around; return ἔλεον ελεος mercy καὶ και and; even κρίμα κριμα judgment φυλάσσου φυλασσω guard; keep καὶ και and; even ἔγγιζε εγγιζω get close; near πρὸς προς to; toward τὸν ο the θεόν θεος God σου σου of you; your διὰ δια through; because of παντός πας all; every
12:7 כְּנַ֗עַן kᵊnˈaʕan כְּנַעַן Canaan בְּ bᵊ בְּ in יָדֹ֛ו yāḏˈô יָד hand מֹאזְנֵ֥י mōzᵊnˌê מֹאזְנַיִם balances מִרְמָ֖ה mirmˌā מִרְמָה deceit לַ la לְ to עֲשֹׁ֥ק ʕᵃšˌōq עשׁק oppress אָהֵֽב׃ ʔāhˈēv אהב love
12:7. Chanaan in manu eius statera dolosa calumniam dilexitHe is like Chanaan, there is a deceitful balance in his hand, he hath loved oppression.
7. a trafficker, the balances of deceit are in his hand: he loveth to oppress.
12:7. Canaan, in his hand is a deceitful balance, he has chosen false accusations.
12:7. [He is] a merchant, the balances of deceit [are] in his hand: he loveth to oppress.
He is a merchant, the balances of deceit [are] in his hand: he loveth to oppress:

12:7 Хананеянин с неверными весами в руке любит обижать;
12:7
καὶ και and; even
σὺ συ you
ἐν εν in
θεῷ θεος God
σου σου of you; your
ἐπιστρέψεις επιστρεφω turn around; return
ἔλεον ελεος mercy
καὶ και and; even
κρίμα κριμα judgment
φυλάσσου φυλασσω guard; keep
καὶ και and; even
ἔγγιζε εγγιζω get close; near
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
σου σου of you; your
διὰ δια through; because of
παντός πας all; every
12:7
כְּנַ֗עַן kᵊnˈaʕan כְּנַעַן Canaan
בְּ bᵊ בְּ in
יָדֹ֛ו yāḏˈô יָד hand
מֹאזְנֵ֥י mōzᵊnˌê מֹאזְנַיִם balances
מִרְמָ֖ה mirmˌā מִרְמָה deceit
לַ la לְ to
עֲשֹׁ֥ק ʕᵃšˌōq עשׁק oppress
אָהֵֽב׃ ʔāhˈēv אהב love
12:7. Chanaan in manu eius statera dolosa calumniam dilexit
He is like Chanaan, there is a deceitful balance in his hand, he hath loved oppression.
7. a trafficker, the balances of deceit are in his hand: he loveth to oppress.
12:7. Canaan, in his hand is a deceitful balance, he has chosen false accusations.
12:7. [He is] a merchant, the balances of deceit [are] in his hand: he loveth to oppress.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8. По мысли пророка, Израиль вместо того, чтобы быть народом Божиим, делался хананеяном - торгашем, поставившим себе целью обогащение и наживу путем обмана и насилия. При этом ослепление Израиля так велико, что в приобретении имущества путем обмана он не видит ничего незаконного и греховного (ср. Лев ХIХ:36; Втор XXV:18-16). Хананеянин - с евр. Ханаан (как и в слав. ): как собственное имя - слово Ханаан употребляется в Библии для обозначения страны (Исх XV:15; Чис XIII:29) и для обозначения народа; ввиду того, что жители Ханаана, именно финикияне главным образом занимались торговлей, слово Ханаан получило значение нарицательного имени - купец, торговец (Ис XXIII:8; Соф I:11), Вместо слов накопил себе имущества (on) в слав. "обретох прохлаждение": LXX производили on, как предполагает (Шлейснер) от арабск. корня и перевели через anayuch. Конец ст. LXX перевели в 3-м лице.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 He is a merchant, the balances of deceit are in his hand: he loveth to oppress. 8 And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin. 9 And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast. 10 I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. 11 Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars are as heaps in the furrows of the fields. 12 And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep. 13 And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved. 14 Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.
Here are intermixed, in these verses,
I. Reproofs for sin. When God is coming forth to contend with a people, that he may demonstrate his own righteousness, he will demonstrate their unrighteousness. Ephraim was called to turn to his God and keep judgment (v. 6); now, to show that he had need of that call, he is charged with turning from his God by idolatry, and breaking the laws of justice and judgment.
1. He is here charged with injustice against the precepts of the second table, v. 7, 8. Here observe,
(1.) What the sin is wherewith he is charged: He is a merchant. The margin reads it as a proper name, He is Canaan, or a Canaanite, unworthy to be denominated from Jacob and Israel, and worthy to be cast out with a curse from this good land, as the Canaanites were. See Amos ix. 7. But Canaan sometimes signifies a merchant, and therefore is most likely to do so here, where Ephraim is charged with deceit in trade. Though God had given his people a land flowing with milk and honey, yet he did not forbid them to enrich themselves by merchandise, and they succeeded the Canaanites in that as well as in their husbandry; they sucked the abundance of the seas and the treasures hidden in the sand, Deut. xxxiii. 19. And, if they had been fair merchants, it would have been no reproach at all to them, but an honour and a blessing. But he is such a merchant as the Canaanites were, who were honest only with good looking to, and, if they could, cheated all they dealt with. Ephraim does so; he deceives and thereby oppresses. Note, There is oppression by fraud as well as oppression by force. It is not only princes, lords, and masters, that oppress their subjects, tenants, and servants, but merchants and traders are often guilty of oppressing those they deal with, when they impose upon their ignorance, or take advantage of their necessity, to make hard bargains with them, or are rigorous and severe in exacting their debts. Ephraim cheated, [1.] With a great deal of art and cunning: The balances of deceit are in his hand. He uses balances, and delivers his goods by weight and measure, as if he would be very exact, but they are balances of deceit, false weights and false measures, and thus, under colour of doing right, he does the greatest wrong. Note, God has his eye upon merchants and traders, when they are weighing their goods and paying their money, whether they do honestly or deceitfully. He observes what balances they have in their hand, and how they hold them; and, though those they deal with may not be aware of that sleight of hand with which they make them balances of deceit, God sees it, and knows it. Trades by the wit of man are made mysteries, but it is a pity that by the sin of man they should ever be made mysteries of iniquity. [2.] With a great deal of pleasure and pride: He loves to oppress. To oppress is bad enough, but to love to do so is much worse. His conscience does not check and reprove him for it, as it ought to do; if it did, though he committed the sin, he could not delight in it; but his corruptions are so strong, and have so triumphed over his convictions, that he not only loves the gain of oppression, but he loves to oppress, sins for sinning-sake, and takes a pleasure in out-witting and over-reaching those that suspect him not.
(2.) How he justifies himself in this sin, v. 8. Wicked men will have something to say for themselves now when they are told of their faults, some frivolous turn-off or other wherewith to evade the convictions of the word. Ephraim stands indicted for a common cheat. Now see what he pleads to the indictment. He does not deny the charge, nor plead, Not guilty, yet does not make a penitent confession of it and ask pardon, but insists upon his own justification. Suppose it were so that he did use balances of deceit, yet, [1.] He pleads that he had got a good estate. Let the prophet say what he pleased of his deceit, of the sin of it and the curse of God that attended it, he could not be convinced there was any harm or danger in it, for this he was sure of that he had thriven in it: "Yet I have become rich, I have found me out substance. Whatever you make of it, I have made a good hand of it." Note, Carnal hearts are often confirmed in a good opinion of their evil ways by their worldly prosperity and success in those ways. But it is a great mistake. Every word in what Ephraim says here proclaims his folly. First, It is folly to call the riches of this world substance, for they are things that are not, Prov. xxiii. 5. Secondly, It is folly to think that we have them of ourselves, to say (as some read it), I have made myself rich; what substance I have is owing purely to my ingenuity and industry--I have found it; my might and the power of my hand have gotten me this wealth. Thirdly, It is folly to think that what we have is for ourselves. I have found me out substance, as if we had it for our own proper use and behoof, whereas we hold it in trust, only as stewards. Fourthly, It is folly to think that riches are things to be gloried in, and to say with exultation, I have become rich. Riches are not the honours of the soul, are not peculiar to the best men, nor sure to us; and therefore let not the rich man glory in his riches, Jam. i. 9, 10. Fifthly, It is folly to think that growing rich in a sinful way makes us innocent, or will make us safe, or may make us easy, in that way; for the prosperity of fools deceives and destroys them. See Isa. xlvii. 10; Prov. i. 32. [2.] He pleads that he had kept a good reputation. It is common for sinners, when they are justly reproved by their ministers, to appeal to their neighbours, and because they know no ill of them, or will say none, or think well of what the prophets charge them with as bad, fly in the face of their reprovers: In all my labours (says Ephraim) they shall find no iniquity in me that were sin. Note, Carnal hearts are apt to build a good opinion of themselves upon the fair character they have among their neighbours. Ephraim was very secure; for, First, All his neighbours knew him to be diligent in his business; they had an eye upon all his labours, and commended him for them. Men will praise thee when thou doest well for thyself. Secondly, None of them knew him to be deceitful in his business. He acted with so much policy that nobody could say to the contrary but that he acted with integrity. For either, 1. He concealed the fraud, so that none discovered it: "Whatever iniquity there is, they shall find none;" as if no iniquity were displeasing to God, and damning to the soul, but that which is open and scandalous before men. What will it avail us that men shall find no iniquity in us, when God finds a great deal, and will bring every secret work, even secret frauds, into judgment? Or, 2. He excused the fraud, so that none condemned it: "They shall find no iniquity in me that were sin, nothing very bad, nothing but what is very excusable, only some venial sins, sins not worth speaking of," which they think God will make nothing of because they do not. It is a fashionable iniquity; it is customary; it is what every body does; it is pleasant; it is gainful; and this, they think, is no iniquity that is sin; nobody will think the worse of them for it. But God sees not as man sees; he judges not as man judges.
2. He is here charged with idolatry, against the precepts of the first table, with that iniquity which is in a special manner vanity, the making and worshipping of images, which are vanities (v. 11): Surely they are vanity; they do not profit, but deceive. Now the prophet mentions two places notorious for idolatry:-- (1.) Gilead on the other side Jordan, which had been branded for it before (ch. vi. 8): Is there iniquity in Gilead? It is a thing to be wondered at; it is a thing to be sadly lamented. What! iniquity in Gilead? idolatry there? Gilead was a fruitful pleasant country (pleasant to a proverb, Jer. xxii. 6), and does it so ill requite the Lord? It was a frontier-country, and lay much exposed to the insults of enemies, and therefore stood in special need of the divine protection; what! and yet by iniquity throw itself out of that protection? Is there iniquity in Gilead? Yea, (2.) And in Gilgal too; there they sacrifice bullocks (ch. ix. 15), and there their altars which they have set up, either to strange gods in opposition to his own appointed altar, are as thick as heaps of manure in the furrows of the field that is to be sown, ch. viii. 11. Is there iniquity in Gilead only? so some. Is it only in those remote parts of the nation that people are so superstitious, where they border upon other nations? No; they are as bad at Gilgal. In Gilead God protected Jacob their father (of whom he had been speaking) from the rage of Laban; and will you there commit iniquity?
II. Here are threatenings of wrath for sin. Some make that to be so (v. 9), I will make thee to dwell in tabernacles as in the days of the appointed time, that is, I will bring thee into such a condition as the Israelites were in when they dwelt in tents and wandered for forty years; that was the time appointed in the wilderness. Ephraim forgot that God brought him out of Egypt and brought him up to be what he was, and was proud of his wealth, and took sinful courses to increase it; and therefore God threatens to bring him to a tabernacle-state again, to a poor, mean, desolate, unsettled condition. Note, It is just with God, when men have by their sins turned their tents into houses, by his judgments to turn their houses into tents again. However, that is certainly a threatening (v. 14), Ephraim provoked him to anger most bitterly. See how men are deceived in their opinion of themselves, and how they will one day be undeceived. Ephraim thought that there was no iniquity in him that deserved to be called sin (v. 8); but God told him that there was that in him which was sin, and would be found so if he did not repent and reform; for, 1. It was extremely offensive to his God: Ephraim provoked him to anger most bitterly with his iniquities, which were so distasteful to God, and to him too would be bitterness in the latter end. He was so wilful in sinning against his knowledge and convictions that any one might see, and say, that he designed no other than to provoke God in the highest degree. 2. It would certainly be destructive to himself; that cannot be otherwise which provokes God against him, and kindles the fire of his wrath. Therefore, (1.) He shall take away his forfeited life: He shall leave his blood upon him, that is, he shall not hold him guiltless, but bring upon him that death which is the wages of sin. His blood shall be upon his own head (2 Sam. i. 16), for his own iniquity has testified against him and he alone shall bear it. Note, When sinners perish their blood is left upon them. (2.) He shall take away his forfeited honour: His reproach shall his Lord return upon him. God is his Lord; he had by idolatry and other sins reproached the Lord, and done dishonour to him, and to his name and family, and had given occasion to others to reproach him; and now God will return the reproach upon him, according to the word he has spoken, that those who despise him shall be lightly esteemed. Note, Shameful sins shall have shameful punishments. If Ephraim put contempt on his God, he shall be so reduced that all his neighbours shall look with contempt upon him.
III. Here are memorials of former mercy, which come in to convict them of base ingratitude in revolting from God. Let them blush to remember,
1. That God had raised them from meanness. When Ephraim had become rich, and was proud of that, he forgot that which God (that he might not forget it) obliged them every year to acknowledge (Deut. xxvi. 5), A Syrian ready to perish was my father. But God here puts them in mind of it, v. 12. Let them remember, not only the honours of their father Jacob, what a mighty prince he was with God, v. 3 (an honour which they had no share in while they were in rebellion against God), but what a poor servant he was to Laban, which was sufficient to mortify those that were puffed up with the estates they had raised. Jacob fled into Syria from a malicious brother, and there served a covetous uncle for a wife, and for a wife he kept sheep, because he had not estate to endow a wife with. Jacob was poor, and low, and a fugitive; therefore his posterity ought not to be proud. He was a plain man, dwelling in tents, and keeping sheep; therefore balances of deceit ill became them. He served for a wife that was not a Canaanitess, as Esau's wives were; therefore it was a shame for them to degenerate into Canaanites, and mingle with the nations. God wonderfully preserved him in his flight and preserved him in his service, so that he multiplied exceedingly, and from that root in a dry ground sprang an illustrious nation, that bore his name, which magnifies the goodness of God both to him and them and leaves them under the stain of base ingratitude to that God who was their founder and benefactor.
2. That God had rescued them from misery, had raised them to what they were, not only out of poverty, but out of slavery (v. 13), which laid them under much stronger obligations to serve him and under a yet deeper guilt in serving other gods. (1.) God brought Israel out of Egypt on purpose that they might serve him, and by redeeming them out of bondage acquired a special title to them and to their service. (2.) He preserved them, as sheep are kept by the shepherd's care. He preserved them from Pharaoh's rage at the sea, even at the Red Sea, protected them from all the perils of the wilderness, and provided for them. (3.) He did this by a prophet, Moses, who, though he is called king in Jeshurun (Deut. xxxiii. 5), yet did what he did for Israel as a prophet, by direction from God and by the power of his word. The ensign of his authority was not a royal sceptre, but the rod of God; with that he summoned both Egypt's plagues and Israel's blessings. Moses, as a prophet, was a type of Christ (Acts iii. 22), and it is by Christ as a prophet that we are brought out of the Egypt of sin and Satan by the power of his truth. Now this shows how very unworthy and ungrateful this people were, [1.] In rejecting their God, who had brought them out of Egypt, which, in the preface to the commandments, is particularly mentioned as a reason for the first, why they should have no other gods before him. [2.] In despising and persecuting his prophets, whom they should have loved and valued, and have studied to answer God's end in sending them, for the sake of that prophet by whom God had brought them out of Egypt and preserved them in the wilderness. Note, The benefit we have had by the word of God greatly aggravates our sin and folly if we put any slight upon the word of God.
3. That God had taken care of their education as they grew up. This instance of God's goodness we have, v. 10. As by a prophet he delivered them, so by prophets he still continued to speak to them. Man, who is formed out of the earth, is fed out of the earth; so that nation, that was formed by prophecy, by prophecy was fed and taught; beginning at Moses, and so going on to all the prophets through the several ages of that church, we find that divine revelation was all along their tuition. (1.) They had prophets raised up among themselves (Amos ii. 11), a succession of them, were scarcely ever without a Spirit of prophecy among them more or less, from Moses to Malachi. (2.) These prophets were seers; they had visions, and dreams, in which God discovered his mind to them immediately, with a full assurance that it was his mind, Num. xii. 6. (3.) These visions were multiplied; God spoke not only once, yea, twice, but many a time; if one vision was not regarded, he sent another. The prophets had variety of visions, and frequent repetitions of the same. (4.) God spoke to them by the prophets. What the prophets received from the Lord they plainly and faithfully delivered to them. The people at Mount Sinai begged that God would speak to them by men like themselves, and he did so. (5.) In speaking to them by the prophets he used similitudes, to make the messages he sent by them intelligible, more affecting, and more likely to be remembered. The visions they saw were often similitudes, and their discourses were embellished with very apt comparisons. And, as God by his prophets, so by his Son, he used similitudes, for he opened his mouth in parables. Note, God keeps an account, whether we do or no, of the sermons we hear; and those that have long enjoyed the means of grace in purity, plenty, and power, that have been frequently, faithfully, and familiarly, told the mind of God, will have a great deal to answer for another day if they persist in a course of iniquity.
IV. Here are intimations of further mercy, and this remembered too in the midst of sin and wrath (as some understand v. 9): "I that am the Lord thy God from the land of Egypt, who then and there took thee to be my people, and have approved myself thy God ever since, in a constant series of merciful providences, have yet a kindness for thee, bad as thou art; and I will make thee to dwell in tabernacles, not as in the wilderness, but as in the days of the solemn feast," the feast of tabernacles, which was celebrated with great joy, Lev. xxiii. 40. 1. They shall be made to see, by the grace of God, that though they are rich, and have found out substance, yet they are but in a tabernacle-state, and have in their worldly wealth no continuing city. 2. They shall yet have cause to rejoice in God, and have opportunity to do it in public ordinances. The feast of tabernacles was the first solemn feast the Jews kept after their return out of Babylon, Ezra iii. 4. 3. This, as other promises, was to have its full accomplishment in the grace of the gospel, which provides tabernacles for believers in their way to heaven, and furnishes them with matter of joy, holy joy, joy in God, such as was in the feast of tabernacles, Zech. xiv. 18, 19.
Adam Clarke: Commentary on the Bible - 1831
12:7: He is a merchant - Or a Canaanite; referring to the Phoenicians, famous for their traffic. Ephraim is as corrupt as those heathenish traffickers were. He kept, as many in all ages have done, a weight and a weight; a heavy one to buy with and a light one to sell by.
Albert Barnes: Notes on the Bible - 1834
12:7: He is a merchant - Or, indignantly, "a merchant in whose hands are the balances of deceit!" How could they love "mercy and justice," whose trade was "deceit," who weighed out deceit with their goods? False in their dealings, in their weights and measures, and, by taking advantage of the necessities of others, oppressive also. Deceit is the sin of weakness oppression is the abuse of power. Wealth does not give the power to use naked violence but wealthy covetousness manifoldly grinds the poor. When for instance, wages are paid in necessaries priced exorbitantly, or when artisans are required to buy at a loss at their masters' shops, what is it but the union of deceit and oppression? The trading world is full of oppression, scarcely veiled by deceit. "He loveth to oppress." Deceit and oppression have, each, a devilish attractiveness to those practiced in them; deceit, as exercising cleverness, cunning, skill in overreaching, outwitting; oppression, as indulging self will, caprice, love of power, insolence, and the like vices. The word "merchant," as the prophet spoke it, was "Canaan;" merchants being so called, because the Canaanites or Phoenicians were the then great merchant-people, as astrologers were called Chaldeans. The Phoenicians were, in Homer's time, infamous for their griping in traffic. They are called "gnawers" and "money-lovers" . To call Israel, "Canaan," was to deny to him any title to the name of Israel, "Rev_ersing the blessing of Jacob, so that, as it had been said of Jacob, "thy name shall be called no more Jacob, but Israel," he would in fact say, 'Thy name shall be called no more Israel, but Canaan'; as being, through their deeds, heirs, not to the blessings of Israel but to the curse of Canaan." So Ezekiel saith, "Thy father was an Amorite, and thy mother a Hittite" Eze 16:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: a merchant: or, Canaan, Eze 16:3; Zac 14:21; Joh 2:16
the balances: Lev 19:35, Lev 19:36; Pro 11:1, Pro 16:11; Amo 8:5, Amo 8:6; Mic 6:10, Mic 6:11; Ti1 6:9, Ti1 6:10
he loveth: Isa 3:5; Eze 22:29; Amo 2:7, Amo 3:9, Amo 4:1, Amo 5:11; Mic 2:1, Mic 3:1-3, Mic 7:2; Mal 3:5; Jam 5:4
oppress: or, deceive, Sa1 12:3
Carl Friedrich Keil and Franz Delitzsch
12:7
"Canaan, in his hand is the scale of cheating: he loves to oppress. Hos 12:8. And Ephraim says, Yet I have become rich, have acquired property: all my exertions bring me no wrong, which would be sin." Israel is not a Jacob who wrestles with God; but it has become Canaan, seeking its advantage in deceit and wrong. Israel is called Canaan here, not so much on account of its attachment to Canaanitish idolatry (cf. Ezek 16:3), as according to the appellative meaning of the word Kena‛an, which is borrowed from the commercial habits of the Canaanites (Phoenicians), viz., merchant or trader (Is 23:8; Job 40:30), because, like a fraudulent merchant, it strove to become great by oppression and cheating; not "because it acted towards God like a fraudulent merchant, offering Him false show for true reverence," as Schmieder supposes. For however thoroughly this may apply to the worship of the Israelites, it is not to this that the prophet refers, but to fraudulent weights, and the love of oppression or violence. And this points not to their attitude towards God, but to their conduct towards their fellow-men, which is the very opposite of what, according to the previous verse, the Lord requires (chesed ūmishpât), and the very thing which He has forbidden in the law, in Lev 19:36; Deut 24:13-16, and also in the case of ‛âshaq, violence, in Lev 6:2-4; Deut 24:14. Ephraim prides itself upon this unrighteousness, in the idea that it has thereby acquired wealth and riches, and with the still greater self-deception, that with all its acquisition of property it has committed no wrong that was sin, i.e., that would be followed by punishment. און does not mean "might" here, but wealth, opes, although as a matter of fact, since Ephraim says this as a nation, the riches and power of the state are intended. כּל־יגיעי is not written at the head absolutely, in the sense of "so far as what I have acquired is concerned, men find no injustice in this;" for it that were the case, בּי would stand for לי; but it is really the subject, and יצמצאוּ is to be taken in the sense of acquiring = bringing in (cf. Lev 5:7; Lev 12:8, etc.).
Geneva 1599
12:7 [He is] (g) a merchant, the balances of deceit [are] in his hand: he loveth to oppress.
(g) As for Ephraim, he is more like the wicked Canaanites than godly Abraham or Jacob.
John Gill
12:7 He is a merchant,.... Here is a change of person from "thou" to "he", from Judah to Ephraim, who is said to be a "merchant"; and if that was all, there is nothing worthy of dispraise in it; but he was a cheating merchant, a fraudulent dealer, as appears by what follows: or he is Canaan, or a Canaanite (y); more like a descendant of Canaan, by his manners, than a descendant of Jacob. But the Canaanites dealing much in merchandise, their name became a common name for a merchant, as a Chaldean for an astrologer; and as the children of Israel possessed their land, so they followed the same business and employment of life; which, had they performed honestly, would not have been to their discredit; but they were too much like the Canaanites, of whom Philostratus (z) says, they were covetous and fraudulent; and this was Ephraim's character. The Targum is,
"be you not as merchants;''
the balances of deceit are in his hand; he used false weights and measures; made the ephah small, and the shekel great, and falsified the balances by deceit; had wicked balances, and deceitful weights, and the scant measure, which is abominable, Amos 8:5; they pretended to weigh everything exactly they bought or sold; but cheated either by sleight or hand, holding the balances as they should not; or had one pair of scales and weights to buy with, and another to sell by, contrary to the law of God, Lev 19:35;
he loveth to oppress; instead of keeping and doing mercy and justice, they oppressed the poor, ground their faces, defrauded them of their due, and by secret and private methods cheated them in their dealings with them, and brought them to poverty and distress; and this they took delight and pleasure in, which showed a want of a principle of honesty in them, and that they were habituated to such a course of life, and were hardened in it, and had no remorse of conscience for it, but rather gloried in it.
(y) Sept. "Chanaan", V. L. Tigurine version; "Chanauaeum" refers, Munster. (z) Apud Grotium in loc.
John Wesley
12:7 A merchant - Ephraim is so far from being as Jacob, that you may account him a Canaanite, a subtle merchant.
Robert Jamieson, A. R. Fausset and David Brown
12:7 merchant--a play on the double sense of the Hebrew, "Canaan," that is, a Canaanite and a "merchant" Ezek 16:3 : "Thy birth is . . . of Canaan." They who naturally were descendants of pious Jacob had become virtually Canaanites, who were proverbial as cheating merchants (compare Is 23:11, Margin), the greatest reproach to Israel, who despised Canaan. The Phœnicians called themselves Canaanites or merchants (Is 23:8).
oppress--open violence: as the "balances of deceit" imply fraud.
12:812:8: Եւ ասաց Եփրեմ. Մեծացա՛յ գտի հանգիստ անձին իմոյ. ամենայն վաստակք նորա մի՛ գտցին նմա, զի վասն անօրէնութեանց յանցեաւ[10453]։ [10453] Ոմանք. Մեծացայց, գտի հանգ՛՛... մի՛ գտցի նմա, զի վասն անիրաւութեանց։
8 Եփրեմն ասաց. «Հարստացայ,հանգիստ գտայ իմ անձի համար».նրա բոլոր վաստակները չեն մնայ նրան,քանի որ անօրէնութիւնների համար յանցանք գործեց:
9 Ու Եփրեմ ըսաւ. «Իրաւցնէ հարստացայ, Ինծի ստացուածք գտայ, Իմ վաստակներուս համար Անօրէնութիւն պիտի չգտնեն իմ վրաս, որ մեղք ըլլայ»։
Եւ ասաց Եփրեմ. [124]Մեծացայ, գտի հանգիստ անձին իմոյ. ամենայն վաստակք նորա մի՛ գտցին նմա, զի վասն անօրէնութեանց յանցեաւ:

12:8: Եւ ասաց Եփրեմ. Մեծացա՛յ գտի հանգիստ անձին իմոյ. ամենայն վաստակք նորա մի՛ գտցին նմա, զի վասն անօրէնութեանց յանցեաւ[10453]։
[10453] Ոմանք. Մեծացայց, գտի հանգ՛՛... մի՛ գտցի նմա, զի վասն անիրաւութեանց։
8 Եփրեմն ասաց. «Հարստացայ,հանգիստ գտայ իմ անձի համար».նրա բոլոր վաստակները չեն մնայ նրան,քանի որ անօրէնութիւնների համար յանցանք գործեց:
9 Ու Եփրեմ ըսաւ. «Իրաւցնէ հարստացայ, Ինծի ստացուածք գտայ, Իմ վաստակներուս համար Անօրէնութիւն պիտի չգտնեն իմ վրաս, որ մեղք ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:812:8 и Ефрем говорит: >.
12:8 Χανααν χανααν Chanaan; Khanaan ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him ζυγὸς ζυγος yoke ἀδικίας αδικια injury; injustice καταδυναστεύειν καταδυναστευω tyrannize ἠγάπησε αγαπαω love
12:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim אַ֣ךְ ʔˈaḵ אַךְ only עָשַׁ֔רְתִּי ʕāšˈartî עשׁר become rich מָצָ֥אתִי māṣˌāṯî מצא find אֹ֖ון ʔˌôn אֹון generative power לִ֑י lˈî לְ to כָּל־ kol- כֹּל whole יְגִיעַ֕י yᵊḡîʕˈay יְגִיעַ toil לֹ֥א lˌō לֹא not יִמְצְאוּ־ yimṣᵊʔû- מצא find לִ֖י lˌî לְ to עָוֹ֥ן ʕāwˌōn עָוֹן sin אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
12:8. et dixit Ephraim verumtamen dives effectus sum inveni idolum mihi omnes labores mei non invenient mihi iniquitatem quam peccaviAnd Ephraim said: But yet I am become rich, I have found me an idol: all my labours shall not find me the iniquity that I have committed.
8. And Ephraim said, Surely I am become rich, I have found me wealth: in all my labours they shall find in me none iniquity that were sin.
12:8. And Ephraim has said, “Nevertheless, I have become rich; I have found an idol for myself. All of my labors will not reveal to me the iniquity that I have committed.”
12:8. And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me that [were] sin.
And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me that [were] sin:

12:8 и Ефрем говорит: <<однако я разбогател; накопил себе имущества, хотя во всех моих трудах не найдут ничего незаконного, что было бы грехом>>.
12:8
Χανααν χανααν Chanaan; Khanaan
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
ζυγὸς ζυγος yoke
ἀδικίας αδικια injury; injustice
καταδυναστεύειν καταδυναστευω tyrannize
ἠγάπησε αγαπαω love
12:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
אַ֣ךְ ʔˈaḵ אַךְ only
עָשַׁ֔רְתִּי ʕāšˈartî עשׁר become rich
מָצָ֥אתִי māṣˌāṯî מצא find
אֹ֖ון ʔˌôn אֹון generative power
לִ֑י lˈî לְ to
כָּל־ kol- כֹּל whole
יְגִיעַ֕י yᵊḡîʕˈay יְגִיעַ toil
לֹ֥א lˌō לֹא not
יִמְצְאוּ־ yimṣᵊʔû- מצא find
לִ֖י lˌî לְ to
עָוֹ֥ן ʕāwˌōn עָוֹן sin
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
12:8. et dixit Ephraim verumtamen dives effectus sum inveni idolum mihi omnes labores mei non invenient mihi iniquitatem quam peccavi
And Ephraim said: But yet I am become rich, I have found me an idol: all my labours shall not find me the iniquity that I have committed.
8. And Ephraim said, Surely I am become rich, I have found me wealth: in all my labours they shall find in me none iniquity that were sin.
12:8. And Ephraim has said, “Nevertheless, I have become rich; I have found an idol for myself. All of my labors will not reveal to me the iniquity that I have committed.”
12:8. And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me that [were] sin.
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
12:8: I am become rich - They boasted in their riches, notwithstanding the unjust manner in which they were acquired.
In all my labors they shall find none iniquity in me - This is frequently the language of merchants, tradesmen, etc. None are so full of professions of equity and justice, while all the time they are endeavoring to overreach, both in buying and selling. "Sir, I cannot afford it at that price." "It is not mine for that money." "I assure you that it cost me more than you offer." "I am sorry I cannot take your money; but if I did, I should lose by the article," etc., etc., etc. I have heard such language over and over, when I knew every word was false. Truth is a sacred thing in the sight of God; but who regards it as he should? There are, however, many noble exceptions among merchants and tradesmen. Bp. Newcome gives another turn to the subject, by translating: -
"All his labors shall not be found profitable unto him,
For the iniquity wherewith he hath sinned."
Albert Barnes: Notes on the Bible - 1834
12:8: And Ephraim said, Yet am I become rich - Literally, "I am simply rich." As if he said, "the only result of all this, with which the prophets charge me, is that 'I am become rich:' and since God thus prospers me, it is a sure proof that he is not displeased with me, that 'no iniquity' can be 'found in me;'" the ordinary practical argument of men, as long as God withholds His punishments, that their ways cannot be so displeasing to Him. With the people of this world, with its politicians, in trade, it is the one decisive argument: "I was in the right, for I succeeded." "It was a good speculation, for he gained thousands." "it was good policy, for, see its fruits. An answer, at which the pagan laughed, "the people hisses me, but I, I, safe at home, applaud myself, when the coin jingles in my chest" . The pagan ridiculed it; Christians enact it. But in truth, the fact that God does not punish, is often the evidence of His extremest displeasure.
They shall find none iniquity in me, that were sin - The merchants of Ephraim continue their protest; "in all the toil of my hands, all my buying and selling, my bargains, contracts, they can bring no iniquity home to me," and then, in a tone of simple innocence, they add, 'that' were 'sin,' as though they 'could' not do, what to do were sin. None suspect themselves less, than those intent on gain. The evil customs of other traders, the habits of trade, the seeming necessity for some frauds, the conventional nature of others, the minuteness of others, with their frequent repetition, blind the soul, until it sees no sin, while, with every smallest sale, "they sell their own souls into the bargain" .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: Yet: Job 31:24, Job 31:25; Psa 49:6, Psa 52:7, Psa 62:10; Zac 11:5; Luk 12:19, Luk 16:13; Ti1 6:5, Ti1 6:17; Rev 3:17
I have: Deu 8:17; Isa 10:13, Isa 10:14; Hab 1:16, Hab 2:5, Hab 2:6
in all: etc. or, all my labours suffice me not; he shall have punishment of iniquity in whom is sin
they: Pro 30:12, Pro 30:20; Jer 2:23, Jer 2:35; Mal 2:17, Mal 3:13; Luk 10:29, Luk 16:15
that: Heb. which.
Geneva 1599
12:8 And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me (h) that [were] sin.
(h) Thus way the wicked measure God's favour by outward prosperity, and like hypocrites cannot endure that any should reprove their doings.
John Gill
12:8 And Ephraim said, yet I am become rich,.... Notwithstanding they took such unjust methods, as to use deceitful balances, they prospered in the world, got abundance of riches; and therefore concluded from thence that their manner of dealing was not criminal, at least not so bad as the prophets represented to them; and so promised themselves impunity, and that what they were threatened with would not come upon them; and, as long as they got riches, they cared not in what manner; and inasmuch as they prospered and succeeded in their course of trading, they were encouraged to go on, and not fear any evil coming upon them for it. According to Aben Ezra and Kimchi, the sense is, that they became rich of themselves, by their own industry and labour, and did not acknowledge that their riches, and power to get them, were of God. They gloried in them as their own attainments; and which they had little reason to do, since they were treasures of wickedness, and mammon of unrighteousness, which in a day of wrath would be of no service to them;
I have found me out substance; they found ways and means of acquiring great riches, and large estates, by their own wisdom and cunning, and all for themselves, for their own use, to be enjoyed by them for years to come; and they were reckoned by them solid and substantial things, when a mere shadow, emptiness, and vanity; and were not to be employed for their own use and advantage only, but should have been for the good of others; nor were they to be attributed to their own sagacity, prudence, and management, but to the providence of God, admitting they had been got in ever so honourable and just a manner;
in all my labours they shall find none iniquity in me that were sin: here again Ephraim, or the people of Israel, vainly ascribe all their wealth and riches to their own labour, diligence, and industry, and take no notice of God and his providence, or of his blessing upon them; and pretend to be very upright and honest in their dealings, and that what they got were very honestly got, and would bear the strictest scrutiny; and that if their course of trade was ever so narrowly looked into, there would be nothing found that was very bad or criminal, that they could be justly reproached the; only some little trifling things, that would not bear the name of "sin", or deserve any correction or punishment; so pure were they in their own eyes, so blinded and hardened in sin, and fearless of the divine displeasure; like the adulterous woman, wiped their mouths when they had eaten the sweet morsels of sin, and said they had done no wickedness, Prov 30:20; or which was involuntary, and not done knowingly, as Kimchi and Abendana: or rather, as Ben Melech renders it, "no iniquity and sin"; and so others: or, best of all, "no iniquity or sin", as Noldius (a); no iniquity, or any kind of sin at all. Thus, as Ephraim was charged before with idolatry and lies in religion, so here with fraudulent dealings, and getting riches in an illicit way in civil things; and of whose repentance and reformation there was no hope.
(a) Concord. Ebr. Part. p. 104. No. 522.
John Wesley
12:8 I am rich - Whatever is said, yet I get what I aim at. They shall find - Yet he hugs himself in the apprehension of close carriage of his affairs, so that no great crime can be found in him: none, that is sin, that is any great enormity.
Robert Jamieson, A. R. Fausset and David Brown
12:8 And--that is, Notwithstanding.
Yet I am . . . rich--I regard not what the prophets say: I am content with my state, as I am rich (Rev_ 3:17). Therefore, in just retribution, this is the very language of the enemy in being the instrument of Israel's punishment. Zech 11:5 : "They that sell them say . . . I am rich." Far better is poverty with honesty, than riches gained by sin.
my labours--my gains by labor.
they shall find none--that is, none shall find any.
iniquity . . . that were sin--iniquity that would bring down the penalty of sin. Ephraim argues, My success in my labors proves that I am not a guilty sinner as the prophets assert. Thus sinners pervert God's long-suffering goodness (Mt 5:45) into a justification of their impenitence (compare Eccles 8:11-13).
12:912:9: Բայց ես Տէր Աստուած քո որ հանի զքեզ յերկրէ՛ն Եգիպտացւոց, դարձեալ բնակեցուցից զքեզ ՚ի խորանս՝ ըստ աւուրցն տօնից.
9 «Բայց ես՝ քո Տէր Աստուածը,որ հանեցի քեզ Եգիպտացիների երկրից,դարձեալ կը բնակեցնեմ քեզ վրանների տակ ինչպէս տօն օրերին:
10 Իսկ ես Եգիպտոսի երկրէն քու Տէր Աստուածդ եմ։Քեզ տակաւին վրաններու մէջ պիտի բնակեցնեմ՝ հանդիսաւոր տօնի օրերու պէս։
Բայց ես Տէր Աստուած քո որ հանի զքեզ`` յերկրէն Եգիպտացւոց, դարձեալ բնակեցուցից զքեզ ի խորանս` ըստ աւուրցն տօնից:

12:9: Բայց ես Տէր Աստուած քո որ հանի զքեզ յերկրէ՛ն Եգիպտացւոց, դարձեալ բնակեցուցից զքեզ ՚ի խորանս՝ ըստ աւուրցն տօնից.
9 «Բայց ես՝ քո Տէր Աստուածը,որ հանեցի քեզ Եգիպտացիների երկրից,դարձեալ կը բնակեցնեմ քեզ վրանների տակ ինչպէս տօն օրերին:
10 Իսկ ես Եգիպտոսի երկրէն քու Տէր Աստուածդ եմ։Քեզ տակաւին վրաններու մէջ պիտի բնակեցնեմ՝ հանդիսաւոր տօնի օրերու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
12:912:9 А Я, Господь Бог твой от самой земли Египетской, опять поселю тебя в кущах, как во дни праздника.
12:9 καὶ και and; even εἶπεν επω say; speak Εφραιμ εφραιμ Ephraim; Efrem πλὴν πλην besides; only πεπλούτηκα πλουτεω enrich; be / get rich εὕρηκα ευρισκω find ἀναψυχὴν αναψυχη myself πάντες πας all; every οἱ ο the πόνοι πονος pain αὐτοῦ αυτος he; him οὐχ ου not εὑρεθήσονται ευρισκω find αὐτῷ αυτος he; him δι᾿ δια through; because of ἀδικίας αδικια injury; injustice ἃς ος who; what ἥμαρτεν αμαρτανω sin
12:9 וְ wᵊ וְ and אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt עֹ֛ד ʕˈōḏ עֹוד duration אֹושִֽׁיבְךָ֥ ʔôšˈîvᵊḵˌā ישׁב sit בָ vo בְּ in אֳהָלִ֖ים ʔᵒholˌîm אֹהֶל tent כִּ ki כְּ as ימֵ֥י ymˌê יֹום day מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
12:9. et ego Dominus Deus tuus ex terra Aegypti adhuc sedere te faciam in tabernaculis sicut in diebus festivitatisAnd I that am the Lord thy God from the land of Egypt, will yet cause thee to dwell in tabernacles, as in the days of the feast.
9. But I am the LORD thy God from the land of Egypt; I will yet again make thee to dwell in tents, as in the days of the solemn feast.
12:9. And I, the Lord your God from the land of Egypt, nevertheless will cause you to dwell in tabernacles, just as during the days of the feast.
12:9. And I [that am] the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast.
And I [that am] the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast:

12:9 А Я, Господь Бог твой от самой земли Египетской, опять поселю тебя в кущах, как во дни праздника.
12:9
καὶ και and; even
εἶπεν επω say; speak
Εφραιμ εφραιμ Ephraim; Efrem
πλὴν πλην besides; only
πεπλούτηκα πλουτεω enrich; be / get rich
εὕρηκα ευρισκω find
ἀναψυχὴν αναψυχη myself
πάντες πας all; every
οἱ ο the
πόνοι πονος pain
αὐτοῦ αυτος he; him
οὐχ ου not
εὑρεθήσονται ευρισκω find
αὐτῷ αυτος he; him
δι᾿ δια through; because of
ἀδικίας αδικια injury; injustice
ἃς ος who; what
ἥμαρτεν αμαρτανω sin
12:9
וְ wᵊ וְ and
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
עֹ֛ד ʕˈōḏ עֹוד duration
אֹושִֽׁיבְךָ֥ ʔôšˈîvᵊḵˌā ישׁב sit
בָ vo בְּ in
אֳהָלִ֖ים ʔᵒholˌîm אֹהֶל tent
כִּ ki כְּ as
ימֵ֥י ymˌê יֹום day
מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
12:9. et ego Dominus Deus tuus ex terra Aegypti adhuc sedere te faciam in tabernaculis sicut in diebus festivitatis
And I that am the Lord thy God from the land of Egypt, will yet cause thee to dwell in tabernacles, as in the days of the feast.
9. But I am the LORD thy God from the land of Egypt; I will yet again make thee to dwell in tents, as in the days of the solemn feast.
12:9. And I, the Lord your God from the land of Egypt, nevertheless will cause you to dwell in tabernacles, just as during the days of the feast.
12:9. And I [that am] the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast.
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
9. Израиль гордился тем, что он разбогател своим трудом. Но в действительности - Господь от времен исхода из Египта, есть единственный источник благоденствия Израиля. И за то, что народ забыл это, он будет наказан. Поселю тебя в кущах, как во дни праздника. Не вполне ясно, содержат слова пророка угрозу или утешение. Пророк, по-видимому, говорит о празднике Кущей, когда Израильтяне должны были жить в кущах в воспоминание того, что Бог поселил их в кущах после изведения из Египта (Лев ХХIII:42-43). Пребывание в кущах, т. о. напоминало народу и о тяжелом странствовании по пустыне, и о благодетельном чудесном водительстве Божием. Поэтому в ст. 9: образное выражение может быть понимаемо в том смысл, что народ постигнет божественное наказание, он будет вновь как бы отведен в пустыню, но у него не отнимается надежда и на божественное водительство (Бродович).
Adam Clarke: Commentary on the Bible - 1831
12:9: And I - the Lord thy God - I who brought thee out of the land of Egypt, will again make thee to dwell in tabernacles. This appears to be a threatening. I will reduce you to as miserable a state in the land of your captivity, as you often were through your transgressions in the wilderness. This was the opinion of some of the ancients on this verse; and the context requires it to be understood in this way. I do not think that the feast of tabernacles is referred to.
Albert Barnes: Notes on the Bible - 1834
12:9: And I, the Lord thy God from the land of Egypt - God, in few words, comprises whole centuries of blessings, all, from the going out of Egypt to that very day, all the miracles in Egypt, in the wilderness, under Joshua, the Judges; one stream of benefits it had been, which God had poured out upon them from first to last. The penitent sees in one glance, how God had been "his" God, from his birth until that hour, and how he had all along offended God.
Will yet make thee to dwell in tabernacles - The feast of tabernacles was the yearly remembrance of God's miraculous guidance and support of Israel through the wilderness. It was the link, which bound on their deliverance from Egypt to the close of their pilgrim-life and their entrance into their rest. The passage of the Red Sea, like Baptism, was the beginning of God's promises. By it israel was saved from Egypt and from bondage, and was born to be a people of God. Yet, being the beginning, it was plainly not the completion; nor could they themselves complete it. Enemies, more powerful than they, had to be dispossessed; "the great and terrible wilderness, the fiery serpents and scorpions, and the land of exceeding drought, where was no water" Deu 8:15, had to be surmounted; no food was there, no water, for so vast a multitude. It was a time of the visible presence of God. He promised; "I send an Angel before thee to keep thee in the way and to bring thee into the place which I have prepared" Exo 23:20. "He brought them forth water out of the rock of flint, and fed them with manna which," He says, "thy fathers knew not" Deu 8:15-16. "Thy raiment," He appeals to them, "waxed not old, nor did thy foot swell these forty years" Deu 8:4; "thy shoe is not waxen old upon thy foot; ye have not eaten bread, neither have ye drunk wine or strong drink, that ye may know that I am the Lord your God" Deu 29:5-6.
It was a long trial-time, in which they were taught entire dependence upon God; a time of sifting, in which God proved His faithfulness to those who persevered. Standing there between the beginning and the end of the accomplishment of God's promise to Abraham and to them, it was a type of His whole guidance of His people at all times. It was a pledge that God would lead His own, if often "by a way which they knew not" Isa 42:16, yet to rest, with Him. The yearly commemoration of it was not only a thanksgiving for God's past mercies; it was a confession also of their present relation to God, that "here we have no continuing city" (Heb 13:14; compare Hos 11:9-10); that they still needed the guidance and support of God; and that their trust was not in themselves, nor in man, but in Him. This they themselves saw. : "When they said, 'Leave a fixed habitation, and dwell in a chance abode,' they meant, that the command to dwell in tabernacles was given, to teach us, that no man must rely on the height or strength of his house, or on its good arrangements though it abound in all good; nor may he rely on the help of any man, not though he were lord and king of the whole earth, but must trust in Him by whose word the worlds were made. For with Him alone is power and faithfulness, so that, whereinsoever any man may place his trust, he shall receive no consolation from it, since in God alone is refuge and trust, as it is said, 'Whoso putteth his trust in the Lord, mercy embraceth him on every side, and I will say unto the Lord, my Refuge and my Fortress, my God, in Him will I trust. '"
The feast of tabernacles was also a yearly thanksgiving for the mercies with which God had "crowned the year." The joy must have been even the greater, since it followed, by five days only, after the mournful day of atonement, its rigid fast from evening to evening, and its confession of sin. Joy is greater when ushered in by sorrow; sorrow for sin is the condition of joy in God. The Feast of tabernacles was, as far it could be, a sort of Easter after Lent. At the time when Israel rejoiced in the good gifts of the year, God bade them express, in act, their fleeting condition in this life. It must have been a striking confession of the slight tenure of all earthly things, when their kings and great men, their rich men and those who lived at ease, had all, at the command of God, to leave their ceiled houses, and dwell for seven days in rude booths, constructed for the season, pervious in some measure to the sun and wind, with no fixed foundation, to be removed when the festival was passed. "Because," says a Jewish writer , "at the time of the gathering of the increase from the field, man wishes to go from the field to his house to make a fixed abode there, the law was anxious, lest on account of this fixed abode, his heart should be lifted up at having found a sort of palace, and he should 'wax fat and kick.' Therefore it is written, 'all that are Israelites born shall dwell in booths.' Whoso begins to think himself a citizen in this world, and not a foreigner, him God biddeth, leaving his ordinary dwelling, to remove into a temporary lodging, in order that, leaving these thoughts, he may learn to acknowledge that he is only a stranger in this world and not a citizen, in that he dwells as in a stranger's hut, and so should not attribute too much to the shadow of his beams, but 'dwell under the shadow of the Almighty. '"
Every year, the law was publicly read in the feast. Ephraim was living clean contrary to all this. He boasted in his wealth, justified himself on the ground of it, ascribed it and his deliverance from Egypt to his idols. He would not keep the feast, as alone God willed it to be kept. While he existed in his separate kingdom, it could not be. Their political existence had to be broken, that they might be restored.
God then conveys the notice of the impending punishment in words which promised the future mercy. He did not, "then, make" them "to dwell in tabernacles." For all their service of Him was out of their own mind, contrary to His will, displeasing to Him. This, then, "I will "yet" make thee dwell in tabernacles," implies a distant mercy, beyond and distinct from their present condition. Looking on beyond the time of the captivity, He says that they shall yet have a time of joy, "as in the days of the solemn feast." God would give them a new deliverance, but out of a new captivity.
The feast of tabernacles typifies this our pilgrim-state, the life of simple faith in God, for which God provides; poor in this world's goods, but rich in God. The Church militant dwells, as it were, in tabernacles; hereafter, we hope to be "received into everlasting habitations," in the Church triumphant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: I that: Hos 13:4; Exo 20:2; Lev 19:36, Lev 26:13; Num 15:41; Psa 81:10; Mic 6:4
yet: Gen 25:27; Sa2 7:2; Jer 35:7; Heb 11:9-13
as in: Lev 23:40-43; Ezr 3:4; Neh 8:15-17; Zac 14:16-19; Joh 7:2
Carl Friedrich Keil and Franz Delitzsch
12:9
"Yet am I Jehovah thy God, from the land of Egypt hither: I will still cause thee to dwell in tents, as in the days of the feast. Hos 12:10. I have spoken to the prophets; and I, I have multiplied visions, and spoken similitudes through the prophets. Hos 12:11. If Gilead (is) worthlessness, they have only come to nothing: in Gilgal they offered bullocks: even their altars are like stone-heaps in the furrows of the field." The Lord meets the delusion of the people, that they had become great and powerful through their own exertion, by reminding them that He (ואנכי is adversative, yet I) has been Israel's God from Egypt hither, and that to Him they owe all prosperity and good in both past and present (cf. Hos 13:4). Because they do not recognise this, and because they put their trust in unrighteousness rather than in Him, He will now cause them to dwell in tents again, as in the days of the feast of Tabernacles, i.e., will repeat the leading through the wilderness. It is evident from the context that mō‛ēd (the feast) is here the feast of Tabernacles. מועד (the days of the feast) are the seven days of this festival, during which Israel was to dwell in booths, in remembrance of the fact that when God led them out of Egypt He had caused them to dwell in booths (tabernacles, Lev 23:42-43). אד אושׁיבך stands in antithesis to הושׁבתּי ot si in Lev 23:43. "The preterite is changed into a future through the ingratitude of the nation" (Hengstenberg). The simile, "as in the days of the feast," shows that the repetition of the leading through the desert is not thought of here merely as a time of punishment, such as the prolongation of the sojourn of the Israelites in the wilderness for forty years really was (Num 14:33). For their dwelling in tents, or rather in booths (sukkōth), on the feast of Tabernacles, was intended not so much to remind the people of the privations of their unsettled wandering life in the desert, as to call to their remembrance the shielding and sheltering care and protection of God in their wandering through the great and terrible wilderness (see at Lev 23:42-43). We must combine the two allusions, therefore: so that whilst the people are threatened indeed with being driven out of the good and glorious land, with its large and beautiful cities and houses full of all that is good (Deut 6:10.), into a dry and barren desert, they have also set before them the repetition of the divine guidance through the desert; so that they are not threatened with utter rejection on the part of God, but only with temporary banishment into the desert. In Hos 12:10 and Hos 12:11 the two thoughts of Hos 12:9 are still further expanded. In Hos 12:10 they are reminded how the Lord had proved Himself to be the God of Israel from Egypt onwards, by sending prophets and multiplying prophecy, to make known His will and gracious counsel to the people, and to promote their salvation. דּבּר with על, to speak to, not because the word is something imposed upon a person, but because the inspiration of God came down to the prophets from above. אדמּה, not "I destroy," for it is only the kal that occurs in this sense, and not the piel, but "to compare," i.e., speak in similes; as, for example, in Hos 1:1-11 and Hos 3:1-5, Is 5:1., Ezekiel 16 etc.: "I have left no means of admonishing them untried" (Rosenmller). Israel, however, has not allowed itself to be admonished and warned, but has given itself up to sin and idolatry, the punishment of which cannot be delayed. Gilead and Gilgal represent the two halves of the kingdom of the ten tribes; Gilead the land to the east of the Jordan, and Gilgal the territory to the west. As Gilead is called "a city (i.e., a rendezvous) of evil-doers" (פּעלי און) in Hos 6:8, so is it here called distinctly און, worthlessness, wickedness; and therefore it is to be utterly brought to nought. און and שׁוא are synonymous, denoting moral and physical nonentity (compare Job 15:31). Here the two notions are so distributed, that the former denotes the moral decay, the latter the physical. Worthlessness brings nothingness after it as a punishment. אך, only = nothing, but equivalent to utterly. The perfect היוּ is used for the certain future. Gilgal, which is mentioned in Hos 4:15; Hos 9:15, as the seat of one form of idolatrous worship, is spoken of here as a place of sacrifice, to indicate with a play upon the name the turning of the altars into heaps of stones (Gallim). The desolation or destruction of the altars involves not only the cessation of the idolatrous worship, but the dissolution of the kingdom and the banishment of the people out of the land. שׁורים, which only occurs in the plural here, cannot of course be the dative (to sacrifice to oxen), but only the accusative. The sacrifice of oxen was reckoned as a sin on the part of the people, not on account of the animals offers, but on account of the unlawful place of sacrifice. The suffix to mizbechōthâm (their sacrifices) refers to Israel, the subject implied in zibbēchū.
Geneva 1599
12:9 And I [that am] the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in (i) the days of the solemn feast.
(i) Seeing you will not acknowledge my benefits, I will bring you again to dwell in tents, as in the feast of the Tabernacles, which you now condemn.
John Gill
12:9 And I that am the Lord thy God from the land of Egypt,.... Ephraim being so very corrupt in things, both religious and civil, and so very impenitent and impudent, is let alone to suffer the just punishment of his sins; but Judah being called to repentance, and brought unto it, gracious promises are here made unto him, to be fulfilled in the times of the Messiah, either at the first or latter part of them; especially the last is to be understood, when indeed all Israel shall return to the Lord, and be saved; and then it will appear, that the Lord, who was their God, as was evident from his bringing them out of Egyptian bondage, and continued to be so from that time to the Babylonish captivity, and even to the times of the Messiah, will now be their God most clearly and manifestly, having redeemed them from worse than Egyptian bondage; from the bondage of sin, Satan, the law, the world, and death; even the Lord Jesus Christ, the true Messiah, they will now seek and embrace, who is God over all, and equal to such a work of redemption and salvation; Immanuel, God with us, God in our nature, our Lord and our God, the God of the Jews now converted, as will be acknowledged, as well as of the Gentiles: and he
will yet make thee to dwell in tabernacles, as in the days of the solemn feast; alluding to the feast of tabernacles, kept in commemoration of the Israelites dwelling in tents in the wilderness, Lev 23:42; typical of Christ's incarnation, expressed by his tabernacling among men in human nature, Jn 1:14; and which feast, though abolished by Christ with the rest, yet it is said will be kept by converted Jews and Gentiles in the latter day; which can be understood no otherwise than of their embracing and professing the incarnate Saviour, partaking of the blessings of grace that come by him, and attending on those ordinances of public worship instituted by him; see Zech 14:16; and which booths, tents, or tabernacles, the Israelites dwelt in at that feast, were also typical of the churches of Christ under the Gospel dispensation, and which are here meant; and in which it is here promised the converted Jews shall dwell, as they had been used to do in their booths at the solemn feast of tabernacles. These Christian churches resembling them in the matter of them; believers in Christ, the materials of such churches, being compared to goodly trees, to willows of the brook, to palm trees, olive trees, and myrtle trees, with others, the branches of which were used at the above feast, to make their tabernacles with; see Lev 23:40; and in the use of them, which was to dwell in during the time of the said feast; as the churches of Christ are the tabernacles of the most High, the dwelling places of Father, Son, and Spirit; and the habitation of the saints, where they dwell and enjoy great plenty and prosperity, tranquillity and security; and here it particularly denotes that joy, peace, and the converted Jews shall partake of in the churches of Christ in the latter day; of which the feast of tabernacles was but a shadow, and which was attended with much rejoicing, plenty of provisions, and great safety.
John Wesley
12:9 From Egypt - From the time I brought thee out of it. In tabernacles - I have given thee all these blessings and comforts, expressed proverbially in allusion to the joy which they had at the feast of tabernacles.
Robert Jamieson, A. R. Fausset and David Brown
12:9 And--rather, "And yet." Though Israel deserves to be cast off for ever, yet I am still what I have been from the time of My delivering them out of Egypt, their covenant God; therefore, "I will yet make thee to dwell in tabernacles," that is, to keep the feast of tabernacles again in remembrance of a new deliverance out of bondage. Fulfilled primarily at the return from Babylon (Neh 8:17). Fully and antitypically to be fulfilled at the final restoration from the present dispersion (Zech 14:16; compare Lev 23:42-43).
12:1012:10: եւ խօսեցա՛յց ընդ մարգարէսն։ Եւ ես տեսի՛լս յաճախեցից, եւ ՚ի ձեռս մարգարէից նմանեցայց[10454]։ [10454] Օրինակ մի. Եւ ՚ի ձեռն մարգարէից իմ խօսեցայց։
10 Կը խօսեմ մարգարէների հետ,կը շատացնեմ տեսիլքներըեւ մարգարէների միջոցով կը ներկայանամ:
11 Եւ մարգարէներուն միջոցով խօսեցայ, Տեսիլքները շատցուցի, Մարգարէներուն միջոցով առակներ գործածեցի։
Եւ խօսեցայ ընդ մարգարէսն եւ ես տեսիլս յաճախեցի, եւ ի ձեռն մարգարէից [125]նմանեցայց:

12:10: եւ խօսեցա՛յց ընդ մարգարէսն։ Եւ ես տեսի՛լս յաճախեցից, եւ ՚ի ձեռս մարգարէից նմանեցայց[10454]։
[10454] Օրինակ մի. Եւ ՚ի ձեռն մարգարէից իմ խօսեցայց։
10 Կը խօսեմ մարգարէների հետ,կը շատացնեմ տեսիլքներըեւ մարգարէների միջոցով կը ներկայանամ:
11 Եւ մարգարէներուն միջոցով խօսեցայ, Տեսիլքները շատցուցի, Մարգարէներուն միջոցով առակներ գործածեցի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1012:10 Я говорил к пророкам, и умножал видения, и чрез пророков употреблял притчи.
12:10 ἐγὼ εγω I δὲ δε though; while κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἀνήγαγόν αναγω lead up; head up σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἔτι ετι yet; still κατοικιῶ κατοικιζω settle σε σε.1 you ἐν εν in σκηναῖς σκηνη tent καθὼς καθως just as / like ἡμέρᾳ ημερα day ἑορτῆς εορτη festival; feast
12:10 וְ wᵊ וְ and דִבַּ֨רְתִּי֙ ḏibbˈartî דבר speak עַל־ ʕal- עַל upon הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i חָזֹ֣ון ḥāzˈôn חָזֹון vision הִרְבֵּ֑יתִי hirbˈêṯî רבה be many וּ û וְ and בְ vᵊ בְּ in יַ֥ד yˌaḏ יָד hand הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet אֲדַמֶּֽה׃ ʔᵃḏammˈeh דמה be like
12:10. et locutus sum super prophetas et ego visionem multiplicavi et in manu prophetarum adsimilatus sumAnd I have spoken by the prophets, and I have multiplied visions, and I have used similitudes by the ministry of the prophets.
10. I have also spoken unto the prophets, and I have multiplied visions; and by the ministry of the prophets have I used similitudes.
12:10. And I have spoken through the prophets, and I have multiplied visions, and I have used parables through the hands of the prophets.
12:10. I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets:

12:10 Я говорил к пророкам, и умножал видения, и чрез пророков употреблял притчи.
12:10
ἐγὼ εγω I
δὲ δε though; while
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἀνήγαγόν αναγω lead up; head up
σε σε.1 you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἔτι ετι yet; still
κατοικιῶ κατοικιζω settle
σε σε.1 you
ἐν εν in
σκηναῖς σκηνη tent
καθὼς καθως just as / like
ἡμέρᾳ ημερα day
ἑορτῆς εορτη festival; feast
12:10
וְ wᵊ וְ and
דִבַּ֨רְתִּי֙ ḏibbˈartî דבר speak
עַל־ ʕal- עַל upon
הַ ha הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
חָזֹ֣ון ḥāzˈôn חָזֹון vision
הִרְבֵּ֑יתִי hirbˈêṯî רבה be many
וּ û וְ and
בְ vᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
הַ ha הַ the
נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet
אֲדַמֶּֽה׃ ʔᵃḏammˈeh דמה be like
12:10. et locutus sum super prophetas et ego visionem multiplicavi et in manu prophetarum adsimilatus sum
And I have spoken by the prophets, and I have multiplied visions, and I have used similitudes by the ministry of the prophets.
10. I have also spoken unto the prophets, and I have multiplied visions; and by the ministry of the prophets have I used similitudes.
12:10. And I have spoken through the prophets, and I have multiplied visions, and I have used parables through the hands of the prophets.
12:10. I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.
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
10. Пророк раскрывает мысль о том, что Господь есть благодетель Израиля. Вместо слов через пророков употреблял притчи, bejad hannebiim adammeh в слав. "в руках пророческих уподобихся"; LXX перевели текст буквально. Гоонакер, соответственно Ос IV:6; VI:15: (???) в adammeh видит гл. daman уничтожать, разрушать и переводит: через пророков (вестников воли Божией) я уничтожу их.
Adam Clarke: Commentary on the Bible - 1831
12:10: I have also spoken - I have used every means, and employed every method, to instruct and save you. I have sent prophets, who spake plainly, exhorting, warning, and beseeching you to return to me. They have had Divine visions, which they have declared and interpreted. They have used similitudes, symbols, metaphors, allegories, etc., in order to fix your attention, and bring you back to your duty and interest. And, alas! all is in vain; you have not profited by my condescension. This text St. Paul seems to have had full in view, when he wrote, Heb 1:1 (note): "God who, at Sundry Times and in Divers Manners, spake in time past unto the Fathers by the Prophets." See the note on the above.
Dr. Dodd supposes that there are three distinct kinds of prophecy mentioned here:
1. Immediate inspiration, when God declares the very words.
2. Vision; a representation of external objects to the mind, in as lively a manner as if there were conveyed by the senses.
3. Parables and apt resemblances.
Albert Barnes: Notes on the Bible - 1834
12:10: I have also spoken by the prophets - Literally, "upon the prophets," the Rev_elation coming down from heaven upon them. Somewhat like this, is what Ezekiel says, "the hand of the Lord was strong upon me" (Eze 3:14, ...). God declares, in what way He had been their God "from the land of Egypt." Their ignorance of Him was without excuse, for He had always taught them, although they ever sought the false prophets, and persecuted the true. He taught them continually and in divers ways, if so be any impression might be made upon them. He taught them, either in plain words, or in the "visions" which He "multiplied" to the prophets; or in the "similitudes" or parables, which He taught through their ministry. In the "vision," God is understood to have represented the things to come, as a picture, to the prophet's mind, , "whether the picture were presented to his bodily eyes, or impressed on his imagination, and that, either in a dream, or without a dream."
The "similitude," which God says that He repeatedly, continually, used, seems to have been the parable, as when God compared His people to a vine, Himself to the Lord of the vineyard, or when He directed His prophets to do acts which should shadow forth some truth, as in the marriage of Hosea himself. God had said to Aaron, that He would thus make Himself known by the prophets. "If there be a prophet among you, I, the Lord, will make Myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all My house. With him will I speak mouth to mouth, even apparently, and not in dark speeches" Num 12:6-8. "The dark speech" in Moses answers to the "similitude" of Hosea; the "vision" and "dream" in Moses are comprehended in "visions," as used by Hosea. The prophet Joel also says, "your old men shall dream dreams, your young men shall see visions" Joe 2:28. So little ground then have they, who speak of the visions of Daniel and Zechariah, as if they belonged to a later age. : "I have instructed," God saith, "men of God, to form thee to piety, enlightening their minds with manifold knowledge of the things of God. And because the light of divine wisdom could not otherwise shine on people placed here below in the prison-house of the body, I had them taught through figures and corporeal images, that, through them, they might rise to the incorporeal, and receive some knowledge of divine and heavenly things. And thou, how didst thou requite me? How didst thou shew thy teachableness? It follows;"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: have also: Kg1 13:1, Kg1 14:7-16, Kg1 17:1, Kg1 18:21-40, Kg1 19:10; Kg2 17:13; Neh 9:30; Jer 25:4; Amo 7:14
multiplied: Num 12:6; Joe 2:28; Act 2:17; Co2 12:1, Co2 12:7
used: Hos 1:2-5, Hos 3:1; Isa 5:1-7, Isa 20:2-5; Jer 13:1-14, Jer 19:1, Jer 19:10; Ezek. 4:1-5:17; Eze 15:1-8, Eze 20:49
ministry: Heb. hand
John Gill
12:10 I have also spoken to the prophets,.... Or, "I will speak" (b); for this respects not the Lord's speaking by the prophets of the Old Testament who spoke as they were moved by the Holy Ghost; though all they said were for the use of, and profitable unto, Christian churches; but his speaking by the apostles, prophets, and teachers, under the Gospel dispensation; by whom the doctrines of grace have been more clearly dispensed, and which are no other than the voice of Christ speaking in them; and which it is both a privilege to hear, and a duty to attend unto; see Eph 4:11;
and I have multiplied visions: or, "will multiply visions" (c); more than under the former dispensation, as was foretold by Joel, Joel 2:28; see Acts 2:16; witness the visions of the Apostles Peter, Paul, John, and others: or this may respect the more clear sight and knowledge of Gospel truths in the times of the Messiah, then under the Mosaic economy; see 2Cor 3:13;
and used similitudes by the ministry of the prophets: or, "will use similitudes" (d); for this is to be understood, not of the types and figures used by the Lord under the legal dispensation, to represent spiritual things, as the brasen serpent, passover lamb, manna, and the sacrifices of the law; nor of the similitudes used by the prophet Hosea, taking a wife and children of whoredoms, to set forth the case and condition of Israel, and of the comparisons he makes of God, to a lion, leopard, bear, &c. or by any other of the former prophets; but of parables and similitudes used in Gospel times; not only such as Christ used himself, who seldom spoke without a parable; see Mt 13:11; but which he used by the ministry of his apostles and prophets, and which are to be met with in their discourses and writings; see 1Cor 3:6; and especially such seem to be meant that respect the conversion of the Jews, and the glory of the church in the latter day, Rom 11:16.
(b) "et loquar", Piscator, Liveleus, Drusius, Cocceius, Schmidt. (c) "visionem multiplicabo", Vatablus, Liveleus, Drusius, Schmidt. (d) "assimilabo", Montanus, Schmidt; "similitudinibus utar", Castalio, Liveleus.
John Wesley
12:10 Spoken - To warn them of their danger.
Robert Jamieson, A. R. Fausset and David Brown
12:10 by . . . the prophets--literally, "upon," that is, My spirit resting on them. I deposited with them My instructions which ought to have brought you to the right way. An aggravation of your guilt, that it was not through ignorance you erred, but in defiance of God and His prophets [CALVIN]. Ahijah the Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha, Micaiah, Joel, and Amos were "the prophets" before Hosea.
visions . . . similitudes--I adopted such modes of communication, adapted to man's capacities, as were calculated to arouse attention: I left no means untried to reform you. The first, second, and third chapters contain examples of "similitudes."
12:1112:11: Եթէ ո՛չ Գաղաադ էր, ապա սո՛ւտ էին ՚ի Գաղգաղա իշխանքն որ զոհէին. եւ սեղանք նոցա իբրեւ զկրայս ՚ի կո՛րդ ագարակի[10455]։ [10455] Օրինակ մի. Ապա ո՛ւստի էին Գաղգաղայ իշխանքն որ։
11 Եթէ Գաղաադը չկար, ապա սուտ էին իշխանները,որ զոհ էին մատուցում Գաղգաղայում,եւ նրանց զոհասեղանները նման էին կրիաների խոպան հողում:
12 Արդարեւ եթէ Գաղաադ անօրէն է, անպայման պիտի ոչնչանայ. Եթէ Գաղգաղայի մէջ արջառներ զոհեցին, Անոնց սեղաններն անգամ արտի ակօսներուն քով եղող քարակոյտերու պէս պիտի ըլլան։
Եթէ ոչ Գաղաադ էր, ապա սուտ էին ի Գաղգաղա իշխանքն որ զոհէին. եւ սեղանք նոցա իբրեւ զկրայս ի կորդ`` ագարակի:

12:11: Եթէ ո՛չ Գաղաադ էր, ապա սո՛ւտ էին ՚ի Գաղգաղա իշխանքն որ զոհէին. եւ սեղանք նոցա իբրեւ զկրայս ՚ի կո՛րդ ագարակի[10455]։
[10455] Օրինակ մի. Ապա ո՛ւստի էին Գաղգաղայ իշխանքն որ։
11 Եթէ Գաղաադը չկար, ապա սուտ էին իշխանները,որ զոհ էին մատուցում Գաղգաղայում,եւ նրանց զոհասեղանները նման էին կրիաների խոպան հողում:
12 Արդարեւ եթէ Գաղաադ անօրէն է, անպայման պիտի ոչնչանայ. Եթէ Գաղգաղայի մէջ արջառներ զոհեցին, Անոնց սեղաններն անգամ արտի ակօսներուն քով եղող քարակոյտերու պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
12:1112:11 Если Галаад сделался Авеном, то они стали суетны, в Галгалах заколали в жертву тельцов, и жертвенники их стояли как груды камней на межах поля.
12:11 καὶ και and; even λαλήσω λαλεω talk; speak πρὸς προς to; toward προφήτας προφητης prophet καὶ και and; even ἐγὼ εγω I ὁράσεις ορασις appearance; vision ἐπλήθυνα πληθυνω multiply καὶ και and; even ἐν εν in χερσὶν χειρ hand προφητῶν προφητης prophet ὡμοιώθην ομοιοω like; liken
12:11 אִם־ ʔim- אִם if גִּלְעָ֥ד gilʕˌāḏ גִּלְעָד Gilead אָ֨וֶן֙ ʔˈāwen אָוֶן wickedness אַךְ־ ʔaḵ- אַךְ only שָׁ֣וְא šˈāwᵊ שָׁוְא vanity הָי֔וּ hāyˈû היה be בַּ ba בְּ in † הַ the גִּלְגָּ֖ל ggilgˌāl גִּלְגָּל Gilgal שְׁוָרִ֣ים šᵊwārˈîm שֹׁור bullock זִבֵּ֑חוּ zibbˈēḥû זבח slaughter גַּ֤ם gˈam גַּם even מִזְבְּחֹותָם֙ mizbᵊḥôṯˌām מִזְבֵּחַ altar כְּ kᵊ כְּ as גַלִּ֔ים ḡallˈîm גַּל heap עַ֖ל ʕˌal עַל upon תַּלְמֵ֥י talmˌê תֶּלֶם furrow שָׂדָֽי׃ śāḏˈāy שָׂדַי open field
12:11. si Galaad idolum tamen frustra erant in Galgal bubus immolantes nam et altaria eorum quasi acervi super sulcos agriIf Galaad be an idol, then in vain were they in Galgal offering sacrifices with bullocks: for their altars also are as heaps in the furrows of the field.
11. Is Gilead iniquity? they are altogether vanity; in Gilgal they sacrifice bullocks: yea, their altars are as heaps in the furrows of the field.
12:11. If Gilead is an idol, then they have been sacrificing cattle in Gilgal to no purpose. For even their altars are like clutter on the soil of the field.
12:11. [Is there] iniquity [in] Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars [are] as heaps in the furrows of the fields.
Is there iniquity [in] Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars [are] as heaps in the furrows of the fields:

12:11 Если Галаад сделался Авеном, то они стали суетны, в Галгалах заколали в жертву тельцов, и жертвенники их стояли как груды камней на межах поля.
12:11
καὶ και and; even
λαλήσω λαλεω talk; speak
πρὸς προς to; toward
προφήτας προφητης prophet
καὶ και and; even
ἐγὼ εγω I
ὁράσεις ορασις appearance; vision
ἐπλήθυνα πληθυνω multiply
καὶ και and; even
ἐν εν in
χερσὶν χειρ hand
προφητῶν προφητης prophet
ὡμοιώθην ομοιοω like; liken
12:11
אִם־ ʔim- אִם if
גִּלְעָ֥ד gilʕˌāḏ גִּלְעָד Gilead
אָ֨וֶן֙ ʔˈāwen אָוֶן wickedness
אַךְ־ ʔaḵ- אַךְ only
שָׁ֣וְא šˈāwᵊ שָׁוְא vanity
הָי֔וּ hāyˈû היה be
בַּ ba בְּ in
הַ the
גִּלְגָּ֖ל ggilgˌāl גִּלְגָּל Gilgal
שְׁוָרִ֣ים šᵊwārˈîm שֹׁור bullock
זִבֵּ֑חוּ zibbˈēḥû זבח slaughter
גַּ֤ם gˈam גַּם even
מִזְבְּחֹותָם֙ mizbᵊḥôṯˌām מִזְבֵּחַ altar
כְּ kᵊ כְּ as
גַלִּ֔ים ḡallˈîm גַּל heap
עַ֖ל ʕˌal עַל upon
תַּלְמֵ֥י talmˌê תֶּלֶם furrow
שָׂדָֽי׃ śāḏˈāy שָׂדַי open field
12:11. si Galaad idolum tamen frustra erant in Galgal bubus immolantes nam et altaria eorum quasi acervi super sulcos agri
If Galaad be an idol, then in vain were they in Galgal offering sacrifices with bullocks: for their altars also are as heaps in the furrows of the field.
11. Is Gilead iniquity? they are altogether vanity; in Gilgal they sacrifice bullocks: yea, their altars are as heaps in the furrows of the field.
12:11. If Gilead is an idol, then they have been sacrificing cattle in Gilgal to no purpose. For even their altars are like clutter on the soil of the field.
12:11. [Is there] iniquity [in] Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars [are] as heaps in the furrows of the fields.
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
11. Ст. 11: весьма труден для понимания. По-видимому, мысль пророка такая. Господь вразумил Израиля через пророков, но Израиль оставался глух к словам Божиим и уклонялся от служения Иегове и в Галааде (восточно-иоданская часть), и в Галгалах (западно-иорд. часть). Если Галаад сделался Авеном (aven), то они стали суетны (schave): точнее с евр. - "Если Галаад негодность (aven), то и они были ничто"; schave, по-видимому употреблено о ничтожестве в смысле физического уничтожения, которым, т. о. пророк угрожает Израилю. - LXX вместо aven (ничтожество) читали ain (нет); отсюда в слав. т.: "аще не Галаад есть". - В Галгале заколали в жертву тельцов (schevanm sibbechu). Пророк обличает Израиля не за то, что он закалал тельцов, а за жертвоприношения в не узаконенном месте, каковым должен был служить только Иерусалим (ср. IV:15; IX:15). Вместо слов в Галгале LXX читают en Galaad, в Галааде. Вместо schevarim (тельцов) LXX читали sarim (князья) и соединили предложение с предыдущим; отсюда в слав.: "убо ложни быша в Галгалах князи требы кладуще". Вульгат. последние слова читает: bobus immolantes, тельцам принося жертвы. Ввиду разногласия переводов некоторые комментаторы предлагают вместо schevarim sedim, демоны ("принося жертву демонам"). Жертвенники их стояли, как груды камней на межах поля". Жертвенники сравниваются с теми грудами (gallim), которые составляются из камней, вырытых при обработке земли. Речь пророка, содержащая игру слов (galgal превратится в gallim), относится к будущему и содержит угрозу разрушением жертвенников Израилевых: LXX слово gallim перевели celwnai, черепахи; отсюда в слав.: "якоже желви на целизне польстей".
Adam Clarke: Commentary on the Bible - 1831
12:11: Iniquity in Gilead - Gilgal and Gilead are equally iniquitous, and equally idolatrous. Gilead, which was beyond Jordan, had already been brought under subjection by Tiglath-Pileser. Gilgal, which was on this side Jordan, shall share the same fate; because it is now as idolatrous as the other.
Their altars are as heaps - They occur everywhere. The whole land is given to idolatry.
Albert Barnes: Notes on the Bible - 1834
12:11: Is there iniquity in Gilead? - The prophet asks the question, in order to answer it the more peremptorily. He raises the doubt, in order to crush it the more impressively. Is there "iniquity" in "Gilead?" Alas, there was nothing else. "Surely they are vanity," or, strictly, "they have become merely vanity." As he said before, "they become abominations like their love." "For such as men make their idols, or conceive their God to be, such they become themselves. As then he who worships God with a pure heart, is made like unto God, so they who worship stocks and stones, or who make passions and lusts their idols, lose the mind of men and become 'like the beasts which perish.'" "In Gilgal they have sacrificed oxen. Gilead" represents all the country on its side, the East of Jordan; "Gilgal," all on its side, the West of Jordan. In both, God had signally shown forth His mercies; in both, they dishonored God, sacrificing to idols, and offering His creatures, as a gift to devils.
Yea, their altars are as heaps in the furrows of the field - Their altars are like the heaps of stones, from which men clear the plowed land, in order to fit it for cultivation, as numerous as profuse, as worthless, as desolate. "Their" altars they were, not God's. They did, (as sinners do,) in the service of devils, what, had they done it to God, would have been accepted, rewarded, service. Full often they sacrificed oxen; they threw great state into their religion; they omitted nothing which should shed around it an empty show of worship. They multiplied their altars, their sins, their ruins; many altars over against His one altar; : "rude heaps of stones, in His sight; and such they should become, no one stone being left in order upon another." In contrast with their sins and ingratitude, the prophet exhibits two pictures, the one, of the virtues of the patriarch whose name they bore, from whom was the beginning of their race; the other, of God's love to them, in that beginning of their national existence, when God brought those who had been a body of slaves in Egypt, to be His own people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: iniquity: Hos 6:8; Kg1 17:1
surely: Jer 10:8, Jer 10:15; Jon 2:8
they sacrifice: Hos 4:15, Hos 9:15; Amo 4:4, Amo 5:5
their altars: Hos 8:11, Hos 10:1; Kg2 17:9-11; Jer 2:20, Jer 2:28
Geneva 1599
12:11 [Is there] (k) iniquity [in] Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars [are] as heaps in the furrows of the fields.
(k) The people thought that no man dare have spoken against Gilead, that holy place, and yet the Prophet says that all their religion was but vanity.
John Gill
12:11 Is there iniquity in Gilead?.... Idolatry there? strange that there should be, seeing it was a city of the priests; a city of refuge; or there is none there, say the priests, who pretended they did not worship idols, but the true Jehovah in them: or, "is there not iniquity", or idolatry, "in Gilead" (e)? verily there is, let them pretend to what they will: or, "is there only iniquity in it" (f)? that the men of it should be carried captive, as they were by TiglathPileser, before the rest of the tribes; see 4Kings 15:29; no, there is iniquity and idolatry committed in other places, as well as there, who must expect to share the same fate in time: or, "is Gilead Aven?" (g) that is, Bethaven, the same with Bethel; it is as that, as guilty of idolatry as Bethel, where one of the calves was set up:
surely they are vanity: the inhabitants of Gilead, as well as of Bethel, worshipping idols, which are most vain things, vanity itself, and deceive those that serve them, and trust in them:
they sacrifice bullocks in Gilgal: to idols, as the Targum adds; and so Jarchi and Kimchi; according to Aben Ezra, they sacrificed them to Baal; this shows that Gilead was not the only place for idolatry, which was on the other side Jordan, but Gilgal, which was on this side Jordan, was also polluted with it. The Vulgate Latin version is,
"in Gilgal they were sacrificing to bullocks;''
to the calves there, the same as were at Dan and Bethel; so, in the Septuagint version of 3Kings 12:29; it was formerly read: and so Cyril (h) quotes it, "he (Jeroboam) set the one (calf) in Gilgal, and the other in Dan"; hence the fable that Epiphanius (i) makes mention of, that, when Elisha was born, the golden ox or heifer at Gilgal bellowed very loudly, and so loud as to be heard at Jerusalem. The Targum makes mention of an idol temple here; and as it was near to Bethel, as appears from 1Kings 10:3; and from Josephus (k); and so Jerom says (l), hard by Bethel; some suspect another Gilgal; hence it might be put for it; however, it was a place of like idolatrous worship; it is mentioned as such along with Bethaven or Bethel, in Hos 4:15; see also Hos 9:15;
yea, their altars are as heaps in, the furrows of the fields; not only in the city of Gilgal, and in the temple there, as the Targum; but even without the city, in the fields they set up altars, which looked like heaps of stones; or they had a multitude of altars that stood as thick as they. So the Targum,
"they have multiplied their altars, like heaps upon the borders of the fields;''
and the Jewish commentators in general understand this as expressive of the number of their altars, and of the increase of idolatrous worship; but some interpret it of the destruction of their altars, which should become heaps of stones and rubbish, like such as are in fields. These words respect Ephraim or the ten tribes, in which these places were, whose idolatry is again taken notice of, after gracious promises were made to Judah. Some begin here a new sermon or discourse delivered to Israel.
(e) "an non in Galaad iniquitas?" Vatablus. (f) "En in Gileade tantum iniquitas?" Piscator. (g) "Num Gilead Aven?" Schmidt. (h) Apud Reland. Palestina Illustrata, tom. 2. l. 3. p. 783. (i) De Vita & Interitu Prophet. c. 6. & Paschal. Chronic. p. 161. apud Reland. ib. (k) Antiqu. l. 6. c. 4. sect. 9. (l) De locis Hebr. fol. 91. M.
John Wesley
12:11 In Gilead - Tiglah Pileser had formerly took Gilead among other towns, leading the inhabitants captive. By this the prophet minds the Ephraimites what they must expect, and doth it in this pungent question, Is there iniquity in Gilead? Is it there only? Be it, Gilead was all iniquity; Gilgal is no better. They - They that come up to Gilgal to sacrifice, are idolaters. In the furrows - They are for number like heaps of stones, gathered out of plowed land and laid in furrows.
Robert Jamieson, A. R. Fausset and David Brown
12:11 Is there iniquity in Gilead?--He asks the question, not as if the answer was doubtful, but to strengthen the affirmation: "Surely they are vanity"; or as MAURER translates, "They are nothing but iniquity." Iniquity, especially idolatry, in Scripture is often termed "vanity." Prov 13:11 : "Wealth gotten by vanity," that is, iniquity. Is 41:29 : "They are all vanity . . . images." "Gilead" refers to Mizpah-gilead, a city representing the region beyond Jordan (Hos 6:8; Judg 11:29); as "Gilgal," the region on this side of Jordan (Hos 4:15). In all quarters alike they are utterly vile.
their altars are as heaps in the furrows--that is, as numerous as such heaps: namely, the heaps of stones cleared out of a stony field. An appropriate image, as at a distance they look like altars (compare Hos 10:1, Hos 10:4; Hos 8:11). As the third member in the parallelism answers to the first, "Gilgal" to "Gilead," so the fourth to the second, "altars" to "vanity." The word "heaps" alludes to the name "Gilgal," meaning "a heap of stones." The very scene of the general circumcision of the people, and of the solemn passover kept after crossing Jordan, is now the stronghold of Israel's idolatry.
12:1212:12: Եւ գնա՛ց Յակովբ ՚ի դաշտն Ասորւոց. եւ ծառայեաց Իսրայէլ վասն կնոջ, եւ ՚ի ձեռն կնոջ զգուշացաւ։
12 Յակոբը գնաց ասորիների դաշտը, Իսրայէլը ծառայեց կնոջ համարեւ կնոջ համար պահակութիւն արեց:
13 Եւ Յակոբ Ասորիներու երկրէն փախաւ Ու Իսրայէլ կնոջ համար ծառայութիւն ըրաւ Ու կնոջ համար հովիւ եղաւ։
Եւ [126]գնաց Յակոբ ի դաշտն Ասորւոց եւ ծառայեաց Իսրայէլ վասն կնոջ, եւ [127]ի ձեռն կնոջ զգուշացաւ:

12:12: Եւ գնա՛ց Յակովբ ՚ի դաշտն Ասորւոց. եւ ծառայեաց Իսրայէլ վասն կնոջ, եւ ՚ի ձեռն կնոջ զգուշացաւ։
12 Յակոբը գնաց ասորիների դաշտը, Իսրայէլը ծառայեց կնոջ համարեւ կնոջ համար պահակութիւն արեց:
13 Եւ Յակոբ Ասորիներու երկրէն փախաւ Ու Իսրայէլ կնոջ համար ծառայութիւն ըրաւ Ու կնոջ համար հովիւ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212:12 Убежал Иаков на поля Сирийские, и служил Израиль за жену, и за жену стерег {овец}.
12:12 εἰ ει if; whether μὴ μη not Γαλααδ γαλααδ be ἄρα αρα.2 it follows ψευδεῖς ψευδης false ἦσαν ειμι be ἐν εν in Γαλγαλ γαλγαλ ruling; ruler θυσιάζοντες θυσιαζω and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar αὐτῶν αυτος he; him ὡς ως.1 as; how χελῶναι χελωνη in; on χέρσον χερσος field
12:12 וַ wa וְ and יִּבְרַ֥ח yyivrˌaḥ ברח run away יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וַ wa וְ and יַּעֲבֹ֤ד yyaʕᵃvˈōḏ עבד work, serve יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וּ û וְ and בְ vᵊ בְּ in אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman שָׁמָֽר׃ šāmˈār שׁמר keep
12:12. fugit Iacob in regionem Syriae et servivit Israhel in uxore et in uxore servavitJacob fled into the country of Syria, and Israel served for a wife, and was a keeper for a wife.
12. And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept .
12:12. Jacob fled into the region of Syria, and Israel served like a wife, and was served by a wife.
12:12. And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept [sheep].
And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept:

12:12 Убежал Иаков на поля Сирийские, и служил Израиль за жену, и за жену стерег {овец}.
12:12
εἰ ει if; whether
μὴ μη not
Γαλααδ γαλααδ be
ἄρα αρα.2 it follows
ψευδεῖς ψευδης false
ἦσαν ειμι be
ἐν εν in
Γαλγαλ γαλγαλ ruling; ruler
θυσιάζοντες θυσιαζω and; even
τὰ ο the
θυσιαστήρια θυσιαστηριον altar
αὐτῶν αυτος he; him
ὡς ως.1 as; how
χελῶναι χελωνη in; on
χέρσον χερσος field
12:12
וַ wa וְ and
יִּבְרַ֥ח yyivrˌaḥ ברח run away
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וַ wa וְ and
יַּעֲבֹ֤ד yyaʕᵃvˈōḏ עבד work, serve
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וּ û וְ and
בְ vᵊ בְּ in
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
שָׁמָֽר׃ šāmˈār שׁמר keep
12:12. fugit Iacob in regionem Syriae et servivit Israhel in uxore et in uxore servavit
Jacob fled into the country of Syria, and Israel served for a wife, and was a keeper for a wife.
12. And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept .
12:12. Jacob fled into the region of Syria, and Israel served like a wife, and was served by a wife.
12:12. And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept [sheep].
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
12-13. Пророк снова обращается к прошедшим временам. Смысл речи в ст. 12-13: понимается неодинаково. По мнению одних толковников (Эвальд), пророк выставляет на вид попечительное отношение Господа и к праотцу Израильского народа (ст. 12), и к самому Израилю. По мнению других (Бродович), пророк противополагает судьбу праотца Израиля судьбе самого Израиля: Иаков должен был бежать в чужую страну и, подобно рабу, стеречь овец; но потомки его чудесно были выведены из Египта и охранялись Богом через пророков. Таким противоположением Осия указывает на любовь Бога к Израилю, чтобы подчеркнуть неблагодарность последнего.
Adam Clarke: Commentary on the Bible - 1831
12:12: Served for a wife - Seven years for Rachel.
For a wife he kept sheep - Seven years for Leah; having been cheated by Laban, who gave him first Leah, instead of Rachel; and afterwards made him serve seven years more before he would confirm his first engagement. Critics complain of want of connection here. Why is this isolated fact predicted? Thus, in a detached sentence, the prophet speaks of the low estate of their ancestors, and how amply the providence of God had preserved and provided for them. This is all the connection the place requires.
Albert Barnes: Notes on the Bible - 1834
12:12: And Jacob fled into the country of Syria - Jacob chose poverty and servitude rather than marry an idotatress of Canaan. He knew not from where, except from God's bounty and providence, he should have "bread to eat, or raiment to put on" Gen 28:20; "with his staff alone he passed over Jordan" Gen 32:10. His voluntary poverty, bearing even unjust losses Gen 31:39, and "repaying the things which he never took," reproved their dishonest traffic; his trustfulness in God, their mistrust; his devotedness to God, their alienation from Him, and their devotion to idols. And as the conduct was opposite, so was the result. Ill-gotten riches end in poverty; stable wealth is gained, not by the cupidity of man, but by the good pleasure of God. Jacob, having "become two bands," trusting in God and enriched by God, returned from Syria to the land promised to him by God; Israel, distrusting God and enriching himself, was to return out of the land which the Lord his God had given him, to Assyria, amid the loss of all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: Jacob: Gen 27:43, Gen 28:1-29:35; Deu 26:5
Israel: Gen 32:27, Gen 32:28
served: Gen 29:18-28, Gen 31:41
Carl Friedrich Keil and Franz Delitzsch
12:12
This punishment Israel well deserved. Hos 12:12. "And Jacob fled to the fields of Aram; and Israel served for a wife, and for a wife did he keep guard. Hos 12:13. And through a prophet Jehovah brought Israel out of Egypt, and through a prophet was he guarded. Hos 12:14. Ephraim has stirred up bitter wrath; and his Lord will leave his blood upon him, and turn back his shame upon him." In order to show the people still more impressively what great things the Lord had done for them, the prophet recals the flight of Jacob, the tribe-father, to Mesopotamia, and how he was obliged to serve many years there for a wife, and to guard cattle; whereas God had redeemed Israel out of the Egyptian bondage, and had faithfully guarded it through a prophet. The flight of Jacob to Aramaea, and his servitude there, are mentioned not "to give prominence to his zeal for the blessing of the birthright, and his obedience to the commandment of God and his parents" (Cyr., Theod., Th. v. Mops.); nor "to bring out the double servitude of Israel - the first the one which the people had to endure in their forefather, the second the one which they had to endure themselves in Egypt" (Umbreit); nor "to lay stress upon the manifestation of the divine care towards Jacob as well as towards the people of Israel" (Ewald); for there is nothing at all about this in Hos 12:12. The words point simply to the distress and affliction which Jacob had to endure, according to Genesis 29-31, as Calvin has correctly interpreted them. "Their father Jacob," he says, "who was he? what was his condition?... He was a fugitive from his country. Even if he had always lived at home, his father was only a stranger in the land. But he was compelled to flee into Syria. And how splendidly did he live there? He was with his uncle, no doubt, but he was treated quite as meanly as any common slave: he served for a wife. And how did he serve? He was the man who tended the cattle." Shâmar, the tending of cattle, was one of the hardest and lowest descriptions of servitude (cf. Gen 30:31; Gen 31:40; 1Kings 17:20). Sedēh 'ărâm (the field of Aram) is no doubt simply the Hebrew rendering of the Aramaean Paddan-'ărâm (Gen 28:2; Gen 31:18 : see at Gen 25:20). Jacob's flight to Aramaea, where he had to serve, is contrasted in sv. 10 with the leading of Israel, the people sprung from Jacob, out of Egypt by a prophet, i.e., by Moses (cf. Deut 18:18); and the guarding of cattle by Jacob is placed in contrast with the guarding of Israel on the part of God through the prophet Moses, when he led them through the wilderness to Canaan. The object of this is to call to the nation's remembrance that elevation from the lowest condition, which they were to acknowledge with humility every year, according to Deut 26:5., when the first-fruits were presented before the Lord. For Ephraim had quite forgotten this. Instead of thanking the Lord for it by love and faithful devotedness to Him, it had provoked Him in the bitterest manner by its sins (הכעיס, to excite wrath, to provoke to anger: tamrūrı̄m, an adverbial accusative = bitterly). For this should its blood-guiltiness remain upon it. According to Lev 20:9., dâmı̄m denotes grave crimes that are punishable by death. Nâtash, to let a thing alone, as in Ex 23:11; or to leave behind, as in 1Kings 17:20, 1Kings 17:28. Leaving blood-guiltiness upon a person, is the opposite of taking away (נשׂא) or forgiving the sin, and therefore inevitably brings the punishment after it. Cherpâthō (its reproach or dishonour) is the dishonour which Ephraim had done to the Lord by sin and idolatry (cf. Is 65:7). And this would be repaid to it by its Lord, i.e., by Jehovah.
Geneva 1599
12:12 (l) And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept [sheep].
(l) If you boast of your riches and nobility, you seem to reproach your father, who was a poor fugitive and servant.
John Gill
12:12 And Jacob fled into the country of Syria,.... Or, "field of Syria" (m); the same with Padanaram; for "Padan", in the Arabic language, as Bochart has shown, signifies a field; and "Aram" is Syria, and is the word here used. This is to be understood of Jacob's fleeing thither for fear of his brother Esau, the history of which is had in Gen 28:1; though some interpret this of his fleeing from Laban out of the field of Syria into Gilead, Gen 31:21; and so make it to be introduced as an aggravation of the sin of the inhabitants of Gilead, that that place, which had been a refuge and sanctuary to their ancestor in his distress, should be defiled with idolatry; but the words will not bear such a construction, and the following seem to militate against it:
and Israel served for a wife, and for a wife he kept sheep; and so the last clause is supplied by the Targum, Jarchi, and Kimchi: this was after his flight into Syria, and before he fled from Laban, whom he served seven years for Rachel; and then served him by keeping his sheep seven years more for the same: though it may be understood of his two wives, thus; he served seven years for a wife, for Rachel intentionally, but eventually it was for Leah; and then he kept sheep seven years more for his other wife Rachel; the history of this is in Gen 29:1. This is mentioned to show the meanness of Jacob the ancestor of the Israelites, from whom they had their original and name; he was a fugitive in the land of Syria; there he was a Syrian ready to perish, a very poor man, obliged to serve and keep sheep for a wife, having no dowry to give; and this is observed here to bring, down the pride of Israel, who boasted of their descent, which is weak and foolish for any to do; and to show the goodness of God to Jacob, and to them, in raising him and them from so low an estate and condition to such eminency and greatness as they were; and to upbraid their ingratitude to the God of their fathers, and of their mercies, whom they had revolted from, and turned to idols.
(m) "agrum Aram", Montanus; "in agrum Syriae", Vatablus, Drusius, Rivet, Schmidt.
John Wesley
12:12 Fled - For fear of Esau.
Robert Jamieson, A. R. Fausset and David Brown
12:12 Jacob fled . . . served--Though ye pride yourselves on the great name of "Israel," forget not that your progenitor was the same Jacob who was a fugitive, and who served for Rachel fourteen years. He forgot not ME who delivered him when fleeing from Esau, and when oppressed by Laban (Gen 28:5; Gen 29:20, Gen 29:28; Deut 26:5). Ye, though delivered from Egypt (Hos 12:13), and loaded with My favors, are yet unwilling to return to Me.
country of Syria--the champaign region of Syria, the portion lying between the Tigris and Euphrates, hence called Mesopotamia. Padan-aram means the same, that is, "Low Syria," as opposed to Aramea (meaning the "high country") or Syria (Gen 48:7).
12:1312:13: Եւ ՚ի ձեռն մարգարէին եհան Տէր զԻսրայէլ յերկրէն Եգիպտացւոց, եւ մարգարէի՛ւ պահեցաւ[10456]։ [10456] Ոմանք. ՚Ի ձեռն մարգարէի եհան։
13 Տէրը մարգարէի միջոցով Իսրայէլը հանեց Եգիպտոսից,եւ նա պահպանուեց մարգարէի միջոցով:
14 Տէրը մէկ մարգարէով Եգիպտոսէն հանեց Իսրայէլը Ու անիկա մէկ մարգարէով պահպանուեցաւ։
Եւ ի ձեռն մարգարէին եհան Տէր զԻսրայէլ յերկրէն Եգիպտացւոց, եւ մարգարէիւ պահեցաւ:

12:13: Եւ ՚ի ձեռն մարգարէին եհան Տէր զԻսրայէլ յերկրէն Եգիպտացւոց, եւ մարգարէի՛ւ պահեցաւ[10456]։
[10456] Ոմանք. ՚Ի ձեռն մարգարէի եհան։
13 Տէրը մարգարէի միջոցով Իսրայէլը հանեց Եգիպտոսից,եւ նա պահպանուեց մարգարէի միջոցով:
14 Տէրը մէկ մարգարէով Եգիպտոսէն հանեց Իսրայէլը Ու անիկա մէկ մարգարէով պահպանուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1312:13 Чрез пророка вывел Господь Израиля из Египта, и чрез пророка Он охранял его.
12:13 καὶ και and; even ἀνεχώρησεν αναχωρεω depart; go away Ιακωβ ιακωβ Iakōb; Iakov εἰς εις into; for πεδίον πεδιον Syria; Siria καὶ και and; even ἐδούλευσεν δουλευω give allegiance; subject Ισραηλ ισραηλ.1 Israel ἐν εν in γυναικὶ γυνη woman; wife καὶ και and; even ἐν εν in γυναικὶ γυνη woman; wife ἐφυλάξατο φυλασσω guard; keep
12:13 וּ û וְ and בְ vᵊ בְּ in נָבִ֕יא nāvˈî נָבִיא prophet הֶעֱלָ֧ה heʕᵉlˈā עלה ascend יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt וּ û וְ and בְ vᵊ בְּ in נָבִ֖יא nāvˌî נָבִיא prophet נִשְׁמָֽר׃ nišmˈār שׁמר keep
12:13. in propheta autem eduxit Dominus Israhel de Aegypto et in propheta servatus estBut the Lord by a prophet brought Israel out of Egypt: and he was preserved by a prophet.
13. And by a prophet the LORD brought Israel up out of Egypt, and by a prophet was he preserved.
12:13. Yet by a prophet the Lord led Israel out of Egypt, and he was served by a prophet.
12:13. And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.
And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved:

12:13 Чрез пророка вывел Господь Израиля из Египта, и чрез пророка Он охранял его.
12:13
καὶ και and; even
ἀνεχώρησεν αναχωρεω depart; go away
Ιακωβ ιακωβ Iakōb; Iakov
εἰς εις into; for
πεδίον πεδιον Syria; Siria
καὶ και and; even
ἐδούλευσεν δουλευω give allegiance; subject
Ισραηλ ισραηλ.1 Israel
ἐν εν in
γυναικὶ γυνη woman; wife
καὶ και and; even
ἐν εν in
γυναικὶ γυνη woman; wife
ἐφυλάξατο φυλασσω guard; keep
12:13
וּ û וְ and
בְ vᵊ בְּ in
נָבִ֕יא nāvˈî נָבִיא prophet
הֶעֱלָ֧ה heʕᵉlˈā עלה ascend
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
וּ û וְ and
בְ vᵊ בְּ in
נָבִ֖יא nāvˌî נָבִיא prophet
נִשְׁמָֽר׃ nišmˈār שׁמר keep
12:13. in propheta autem eduxit Dominus Israhel de Aegypto et in propheta servatus est
But the Lord by a prophet brought Israel out of Egypt: and he was preserved by a prophet.
13. And by a prophet the LORD brought Israel up out of Egypt, and by a prophet was he preserved.
12:13. Yet by a prophet the Lord led Israel out of Egypt, and he was served by a prophet.
12:13. And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.
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
12:13: By a prophet (Moses) the Lord brought Israel out of Egypt, and by a prophet (Joshua) was he preserved - Joshua succeeded Moses, and brought the Israelites into the promised land; and when they passed the Jordan at Gilgal, he received the covenant of circumcision; and yet this same place was now made by them the seat of idolatry! How blind and how ungrateful!
Albert Barnes: Notes on the Bible - 1834
12:13: By a prophet was he preserved - Or "kept." Jacob "kept sheep" out of love of God, sooner than unite himself with one, alien from God; his posterity "was kept" like a sheep by God, as the Psalmist said, "He led His people like sheep by the hand of Moses and Aaron" Psa 77:20. They were "kept" from all evil and want and danger, by the direct power of God; "kept" from all the might of Pharaoh in Egypt and the Red Sea , "not through any power of their own, but by the ministry of a single prophet; "kept, in that great and terrible wilderness" Deu 8:15, wherein were "fiery serpents and scorpions and drought, where" was "no water," but what God brought out of the rock of flint; no bread, but what he sent them from heaven." All this, God did for them "by "a single "prophet; they" had many prophets, early and late, calling upon them in the name of God, but they would not hearken unto them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: Hos 13:4, Hos 13:5; Exo 12:50, Exo 12:51, Exo 13:3; Sa1 12:8; Psa 77:20; Isa 63:11, Isa 63:12; Amo 2:11, Amo 2:12; Mic 6:4; Act 3:22, Act 3:23, Act 7:35-37
Geneva 1599
12:13 And by a (m) prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.
(m) Meaning Moses, by which appears that whatever they have, it comes from God's free goodness.
John Gill
12:13 And by a prophet the Lord brought Israel out of Egypt,.... Or, "by the prophet"; the famous and most excellent prophet Moses, who, by way of eminency, is so called; him the Lord sent, and employed, and made use of him as an instrument to bring his people out of their bondage in Egypt; in which he was a type of Christ the great Prophet of the church, raised up like unto him, and the Redeemer of his people from sin, Satan, and the world, law, hell, and death, and all enemies:
and by a prophet he was preserved; by the same prophet Moses was Israel preserved at the Red sea, and in the wilderness; where they were kept as a flock of sheep from their powerful enemies, and brought to the borders of Canaan's land. Some understand this last clause of Joshua, by whom the Israelites were safely conducted through Jordan into the land of Canaan, and settled there; and particularly were brought by him to Gilgal, where the covenant of circumcision was renewed, and the first passover in the land kept, but now a place of idolatry, as before mentioned; and which sin was aggravated by this circumstance: but the design of this observation seems to be to put the Israelites in remembrance of their low estate in Egypt, and of the goodness of God to them in delivering them from thence, which they had sadly requited by their degeneracy and apostasy from him; and to him unto them how much they ought to have valued the prophets of the Lord, though they had despised them, since they had received such benefits and blessings by the means of a prophet.
John Wesley
12:13 A prophet - By Moses. Israel - Your forefathers. Preserved - In the wilderness. The aim of the prophet seems to be this, to prevent their vain pride, and boasting of their ancestors.
Robert Jamieson, A. R. Fausset and David Brown
12:13 by a prophet--Moses (Num 12:6-8; Deut 18:15, Deut 18:18).
preserved--Translate, "kept"; there is an allusion to the same Hebrew word in Hos 12:12, "kept sheep"; Israel was kept by God as His flock, even as Jacob kept sheep (Ps 80:1; Is 63:11).
12:1412:14: Բարկացո՛յց զիս Իսրայէլ՝ եւ զայրացոյց, եւ արիւն նորա ՚ի վերայ նորա հեղցի. զնախատինս նորա հատուսցէ նմա Տէր[10457][10457] Ոմանք. Եւ արի՛ւն նորա հեղցի։ Յօրինակին համաձայն ոմանց՝ սկիզբն յաջորդ գլխոց միահետ գրի ընդ վերջն համարոյս՝ այսպէս. Հատուսցէ նմա Տէր ըստ բանիցն Եփրեմայ։
14 Իսրայէլը ինձ բարկացրեց ու զայրացրեց,նրա արիւնը իր վրայ կը թափուի,եւ Տէրը կը հատուցի նրան նրա նախատինքների համար»:
15 Եփրեմ դառնութեամբ Աստուած բարկացուց. Անոր համար իր արիւնը իր վրայ պիտի քսուի Ու Տէրը անոր նախատինքը անոր պիտի հատուցանէ։
Բարկացոյց [128]զիս Իսրայէլ եւ զայրացոյց``, եւ արիւն նորա ի վերայ նորա հեղցի. զնախատինս նորա հատուսցէ նմա Տէր:

12:14: Բարկացո՛յց զիս Իսրայէլ՝ եւ զայրացոյց, եւ արիւն նորա ՚ի վերայ նորա հեղցի. զնախատինս նորա հատուսցէ նմա Տէր[10457]
[10457] Ոմանք. Եւ արի՛ւն նորա հեղցի։ Յօրինակին համաձայն ոմանց՝ սկիզբն յաջորդ գլխոց միահետ գրի ընդ վերջն համարոյս՝ այսպէս. Հատուսցէ նմա Տէր ըստ բանիցն Եփրեմայ։
14 Իսրայէլը ինձ բարկացրեց ու զայրացրեց,նրա արիւնը իր վրայ կը թափուի,եւ Տէրը կը հատուցի նրան նրա նախատինքների համար»:
15 Եփրեմ դառնութեամբ Աստուած բարկացուց. Անոր համար իր արիւնը իր վրայ պիտի քսուի Ու Տէրը անոր նախատինքը անոր պիտի հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1412:14 Сильно раздражил Ефрем {Господа} и за то кровь его оставит на нем, и поношение его обратит Господь на него.
12:14 καὶ και and; even ἐν εν in προφήτῃ προφητης prophet ἀνήγαγεν αναγω lead up; head up κύριος κυριος lord; master τὸν ο the Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐν εν in προφήτῃ προφητης prophet διεφυλάχθη διαφυλασσω guard thoroughly / carefully
12:14 הִכְעִ֥יס hiḵʕˌîs כעס be discontent אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim תַּמְרוּרִ֑ים tamrûrˈîm תַּמְרוּרִים bitterness וְ wᵊ וְ and דָמָיו֙ ḏāmāʸw דָּם blood עָלָ֣יו ʕālˈāʸw עַל upon יִטֹּ֔ושׁ yiṭṭˈôš נטשׁ abandon וְ wᵊ וְ and חֶ֨רְפָּתֹ֔ו ḥˌerpāṯˈô חֶרְפָּה reproach יָשִׁ֥יב yāšˌîv שׁוב return לֹ֖ו lˌô לְ to אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
12:14. ad iracundiam me provocavit Ephraim in amaritudinibus suis et sanguis eius super eum veniet et obprobrium eius restituet ei Dominus suusEphraim hath provoked me to wrath with his bitterness, and his blood shall come upon him, and his Lord will render his reproach unto him.
14. Ephraim hath provoked to anger most bitterly: therefore shall his blood be left upon him, and his reproach shall his Lord return unto him.
12:14. Ephraim has provoked me to wrath with his bitterness, and his blood will overcome him, and his Lord will requite him for his shamefulness.
12:14. Ephraim provoked [him] to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.
Ephraim provoked [him] to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him:

12:14 Сильно раздражил Ефрем {Господа} и за то кровь его оставит на нем, и поношение его обратит Господь на него.
12:14
καὶ και and; even
ἐν εν in
προφήτῃ προφητης prophet
ἀνήγαγεν αναγω lead up; head up
κύριος κυριος lord; master
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐν εν in
προφήτῃ προφητης prophet
διεφυλάχθη διαφυλασσω guard thoroughly / carefully
12:14
הִכְעִ֥יס hiḵʕˌîs כעס be discontent
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
תַּמְרוּרִ֑ים tamrûrˈîm תַּמְרוּרִים bitterness
וְ wᵊ וְ and
דָמָיו֙ ḏāmāʸw דָּם blood
עָלָ֣יו ʕālˈāʸw עַל upon
יִטֹּ֔ושׁ yiṭṭˈôš נטשׁ abandon
וְ wᵊ וְ and
חֶ֨רְפָּתֹ֔ו ḥˌerpāṯˈô חֶרְפָּה reproach
יָשִׁ֥יב yāšˌîv שׁוב return
לֹ֖ו lˌô לְ to
אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
12:14. ad iracundiam me provocavit Ephraim in amaritudinibus suis et sanguis eius super eum veniet et obprobrium eius restituet ei Dominus suus
Ephraim hath provoked me to wrath with his bitterness, and his blood shall come upon him, and his Lord will render his reproach unto him.
14. Ephraim hath provoked to anger most bitterly: therefore shall his blood be left upon him, and his reproach shall his Lord return unto him.
12:14. Ephraim has provoked me to wrath with his bitterness, and his blood will overcome him, and his Lord will requite him for his shamefulness.
12:14. Ephraim provoked [him] to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:14: Therefore shall he leave his blood upon him - He will not remove his guilt. These are similar to our Lord's words, Joh 3:36; Joh 9:41 : "He that believeth not on the Son of God, shall not see life, for the wrath of God Abideth On Him" - shall not be removed by any remission, as he rejects the only way in which he can be saved. Because ye say, We see; therefore, Your Sin Remaineth, i.e., it still stands charged against you. Your miseries and destruction are of your own procuring; your perdition is of yourselves. God is as merciful as he is just.
Albert Barnes: Notes on the Bible - 1834
12:14: Ephraim provoked - the Lord most bitterly Literally, "with bitternesses," i. e., with most heinous sins, such as are most grievously displeasing to God, and were a most bitter requital of all His goodness. "Wherefore He shall leave" (or, "cast") "his blood" (literally, "bloods") "upon him." The plural "bloods" expresses the manifoldness of the bloodshed . It is not used in Holy Scripture of mere guilt. Ephraim had shed blood profusely, so that it ran like water in the land (see the notes above at Hos 4:2; Hos 5:2). He had sinned with a high hand against God, in destroying man made in the image of God. Amid that bloodshed, had been the blood not of the innocent only, but of those whom God sent to rebuke them for their idolatry, their rapine, their bloodshed. "Jezebel cut off the prophets of the Lord" Kg1 18:4, as far as in her lay, with a complete excision. Ephraim thought his sins past; they were out of his sight; he thought that they were out of God's also; but they were laid up with God; and God, the prophet says, would cast them down upon him, so that they would crush him.
And his reproach shall his Lord return unto him - For the blood which he had shed, should his own blood be shed, for the reproaches which he had in divers ways cast against God or brought upon Him, he should inherit reproach. Those who rebel against God, bring reproach on Him by their sins, reproach Him by their excuses for their sins reproach Him in those whom He sends to recall them from their sins, reproach Him for chastening them for their sins. All who sin against the knowledge of God, bring reproach upon Him by acting sinfully against that knowledge. So Nathan says to David, "Thou hast given much occasion to the enemies of God to blaspheme" Sa2 12:14. The reproachful words of the enemies of God are but the echo of the opprobrious deeds of His unfaithful servants. The reproach is therefore, in an special manner, "their reproach" who caused it. All Israel's idolatries had this aggravation.
Their worship of the calves or of Baal or of any other gods of the nations, was a triumph of the false gods over God. Then, all sin must find some plea for itself, by impugning the wisdom or goodness of God who forbad it. Jeroboam, and Ephraim by adhering to Jeroboam's sin reproached God, as though the going up to Jerusalem was a hard service. "It is too much for you to go up to Jerusalem; Behold thy gods, O Israel, which brought thee up out of the land of Egypt." : "It was an open injury and reproach to God, to attribute to dead lifeless things those great and wonderful things done by Him for them." All the reproach, which they, in these ways, brought, or cast upon God, he says, "his Lord shall return" or "restore" to them. Their's it was; He would give it back to them, as He says, "Them that honor Me, I will honor; and they that despise Me, shall be lightly esteemed" Sa1 2:30.
Truly shame and reproach have been for centuries the portion of God's unfaithful people. To those who are lost, He gives back their reproach, in that they "rise to reproaches Dan 12:2 and everlasting abhorrence . It is an aggravation of this misery, that He who shall "give back to him" his reproach, had been "his God." Since "his God" was against him, who could be for him? "For whither should we go for refuge, save to Him? If we find wrath with Him, with whom should we find ruth?" Ephraim did not, the sinner will not, allow God to be "his God" in worship and service and love: but whether he willed or no, God would remain his Lord. He was, and might still have been their Lord for good; they would not have Him so, and so they should find Him still their Lord, as an Avenger, returning their own evil to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: provoked: Kg2 17:7-18; Eze 23:2-10
most bitterly: Heb. with bitternesses
therefore: Sa2 1:16; Kg1 2:33, Kg1 2:34; Eze 18:13, Eze 24:7, Eze 24:8, Eze 33:5
blood: Heb. bloods
and his: Hos 7:16; Deu 28:37; Sa1 2:30; Dan 11:18
John Gill
12:14 Ephraim provoked him to anger most bitterly,.... The Vulgate Latin version supplies it, me; that is, God, as Kimchi; or his Lord, as it may be supplied from the last clause of the verse; the sense is the same either way: it was God that Ephraim or the ten tribes provoked to stir up his wrath and vengeance against them; notwithstanding all the favours that they and their ancestors had received from him, they provoked him in a most bitter manner, to bitter anger, vehement wrath and fury: or, "with bitternesses" (n); with their sins, which are in their own nature bitter, displeasing to God; and in their effects bring bitterness and death on those that commit them; meaning particularly their idolatry, and all belonging to it; their idols, high places, altars, &c. The word here used is rendered "high heaps" (o), Jer 31:21; and is here by Kimchi interpreted of altars, with which, and their sacrifices on them, they provoked the Lord to anger:
therefore shall he leave his blood upon him; the blood of innocent persons, prophets, and other good men shed by him; the sin of it shall be charged upon him, and he shall bear the punishment of it. So the Targum,
"the fault of innocent blood which he shed shall return upon him:''
or "his own blood shall be poured out upon him" (p); in just retaliation for the blood of others shed by him, and for all the blood sired by him in idolatrous sacrifices, and other bloody sins; or his own blood being shed by the enemy shall remain upon him unrevenged; God will not punish those that shed it:
and his reproach shall his Lord return unto him: that is, as he has reproached the prophets of the Lord for reproving him for his idolatry, and reproached fire Lord himself, by revolting from him, and neglecting his worship, and preferring the worship of idols to him; so, as a just recompence, he shall be delivered up into the hands of the enemy, and become a reproach, a taunt, and a proverb, in all places into which he shall be brought. God is called "his Lord", though he had rebelled against him, and shook off his yoke, and would not obey him; yet, whether he will or not, he is his Lord, and will show himself to be so by his sovereignty and authority over him, and by the judgments exercised on him. Some understand this of the Assyrian king, become his lord, by taking and carrying him captive, the instrument in God's hand of bringing him to reproach; but the former sense seems best.
(n) "amaritudinibus", Pagninus, Vatablus, Piscator, Schmidt. (o) And is so understood by R. Sol. Urbin. Ohel Moed, fol. 64. 1. (p) , Sept. so Syr. & Ar. "ideo sanguis ejus super eum diffundetur, sive effundetur", Zanchius.
John Wesley
12:14 His blood - He shall bear the punishment of all his blood; his murders of the innocent, and his own guilt too. His reproach - Which Ephraim hath cast upon the prophets, the worshippers of God, and on God; preferring idols before him. His Lord - God who is Lord of all.
Robert Jamieson, A. R. Fausset and David Brown
12:14 provoked him--that is, God.
leave his blood upon him--not take away the guilt and penalty of the innocent blood shed by Ephraim in general, and to Moloch in particular.
his reproach shall his Lord return unto him--Ephraim's dishonor to God in worshipping idols, God will repay to him. That God is "his Lord" by right redemption and special revelation to Ephraim only aggravates his guilt, instead of giving him hope of escape. God does not give up His claim to them as His, however they set aside His dominion.