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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-15. Обличение грехов Израиля, возвещение будущего наказания и милосердие Божие к Израилю.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The same strings, though generally unpleasing ones, are harped upon in this chapter that were in those before. People care not to be told either of their sin or of their danger by sin; and yet it is necessary, and for their good, that they should be told of both, nor can they better hear of either than from the word of God and from their faithful ministers, while the sin may be repented of and the danger prevented. Here, I. The people of Israel are reproved and threatened for their idolatry, ver. 1-4. II. They are reproved and threatened for their wantonness, pride, and luxury, and other abuses of their wealth and prosperity, ver. 5-8. III. The ruin that is coming upon them for these and all their other sins is foretold as very terrible, ver. 12, 13, 15, 16. IV. Those among them that yet retain a respect for their God are here encouraged to hope that he will yet appear for their relief, though their kings and princes, and all their other supports and succours, fail them, ver. 9-11, 14.
Adam Clarke: Commentary on the Bible - 1831
Thus chapter begins with observing that the fear of God leads to prosperity, but sin to ruin; a truth most visibly exemplified in the sin and punishment of Ephraim, Hos 13:1-3. As an aggravation of their guilt, God reminds them of his former favors, Hos 13:4, Hos 13:5; which they had shamefully abused, Hos 13:6; and which now expose them to dreadful punishments, Hos 13:7, Hos 13:8. He, however, tempers these awful threatenings with gracious promises; and, on their repentance, engages to save them, when no other could protect them, Hos 13:9-11. But, alas! instead of repenting, Ephraim is filling up the measure of his iniquity, Hos 13:12, Hos 13:13. Notwithstanding this, God promises to put forth has almighty power in behalf of his people, and, as it were, raise them from the dead, Hos 13:14; although, in the meantime, they must be visited with great national calamities, compared first to the noxious and parching east wind, Hos 13:15, and described immediately after in the plainest terms, Hos 13:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 13:1, Ephraim's glory vanishes; Hos 13:4, God's anger; Hos 13:9, God's mercy; Hos 13:15, The judgment of Samaria.
John Gill
INTRODUCTION TO HOSEA 13
This chapter begins with observing the different state and condition of Ephraim before and after his idolatry, Hos 13:1; his increase in it, Hos 13:2; and therefore his prosperity was very short lived, which is signified by various metaphors, Hos 13:3; and his sins are aggravated by the former goodness of God unto him his great ingratitude unto God, and forgetfulness him, Hos 13:4; hence he is threatened with his wrath and vengeance in a very severe manner, Hos 13:7; for which he had none to blame but himself; yea, such was the grace and goodness of God to him, that though he had destroyed himself, yet there were help and salvation for him in him, Hos 13:9; though not in his king he had desired, and was given, and was took away in wrath, Hos 13:10; but his sin being bound up and hid, and he foolish and unwise, sharp corrections would be given him, Hos 13:12; and yet a gracious promise is made of redemption from death and the grave by the Messiah, Hos 13:14; but, notwithstanding this, and all his present prosperity, he would be blasted in his wealth and riches; and Samaria the metropolis of his country would he desolate; and the inhabitants of it be used in the most cruel manner, because of their rebellion against God, Hos 13:15.
13:113:1: Ըստ բանիցն Եփրեմայ. իրաւունս առ նա Աստուծոյ Իսրայէլի. եւ ե՛դ զայն ՚ի Բահաղու՝ եւ մեռաւ[10458]։ [10458] Ոմանք. Բանիցն Եփրեմայ, իրաւունս առն Աստուծոյ Իսրայէլի։ Յօրինակին ՚ի կարգ բնաբանի դատարկ տեղի թողեալ՝ ՚ի լուսանցս չակերտիւ նշանակի ՚ի մէջ բերել եւ առնել. առ նա Աստուծոյ Իսրայէլի. համաձայն այլոց։
1 Ըստ Եփրեմի խօսքի, նա ստացաւ Իսրայէլի Աստծու վճիռը,նրան հաստատեց Բահաղի համար ու մեռաւ:
13 Երբ Եփրեմ դողալով կը խօսէր, Իսրայէլի մէջ ան բարձրացաւ, Բայց Բահաղով յանցաւոր եղաւ ու մեռաւ։
Ըստ բանիցն Եփրեմայ իրաւունս ա՛ռ նա Աստուծոյ Իսրայելի, եւ եդ զայն ի Բահաղու`` եւ մեռաւ:

13:1: Ըստ բանիցն Եփրեմայ. իրաւունս առ նա Աստուծոյ Իսրայէլի. եւ ե՛դ զայն ՚ի Բահաղու՝ եւ մեռաւ[10458]։
[10458] Ոմանք. Բանիցն Եփրեմայ, իրաւունս առն Աստուծոյ Իսրայէլի։ Յօրինակին ՚ի կարգ բնաբանի դատարկ տեղի թողեալ՝ ՚ի լուսանցս չակերտիւ նշանակի ՚ի մէջ բերել եւ առնել. առ նա Աստուծոյ Իսրայէլի. համաձայն այլոց։
1 Ըստ Եփրեմի խօսքի, նա ստացաւ Իսրայէլի Աստծու վճիռը,նրան հաստատեց Բահաղի համար ու մեռաւ:
13 Երբ Եփրեմ դողալով կը խօսէր, Իսրայէլի մէջ ան բարձրացաւ, Բայց Բահաղով յանցաւոր եղաւ ու մեռաւ։
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13:113:1 Когда Ефрем говорил, все трепетали. Он был высок в Израиле; но сделался виновным через Ваала, и погиб.
13:1 κατὰ κατα down; by τὸν ο the λόγον λογος word; log Εφραιμ εφραιμ Ephraim; Efrem δικαιώματα δικαιωμα justification αὐτὸς αυτος he; him ἔλαβεν λαμβανω take; get ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔθετο τιθημι put; make αὐτὰ αυτος he; him τῇ ο the Βααλ βααλ Baal; Vaal καὶ και and; even ἀπέθανεν αποθνησκω die
13:1 כְּ kᵊ כְּ as דַבֵּ֤ר ḏabbˈēr דבר speak אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim רְתֵ֔ת rᵊṯˈēṯ רְתֵת trembling נָשָׂ֥א nāśˌā נשׂא lift ה֖וּא hˌû הוּא he בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֶּאְשַׁ֥ם yyešˌam אשׁם do wrong בַּ ba בְּ in † הַ the בַּ֖עַל bbˌaʕal בַּעַל lord, baal וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
13:1. loquente Ephraim horror invasit Israhel et deliquit in Baal et mortuus estWhen Ephraim spoke, a horror seized Israel: and he sinned in Baal, and died.
1. When Ephraim spake, there was trembling; he exalted himself in Israel: but when he offended in Baal, he died.
13:1. While Ephraim was speaking, a horror entered Israel, and he offended by Baal, and he died.
13:1. When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.
When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died:

13:1 Когда Ефрем говорил, все трепетали. Он был высок в Израиле; но сделался виновным через Ваала, и погиб.
13:1
κατὰ κατα down; by
τὸν ο the
λόγον λογος word; log
Εφραιμ εφραιμ Ephraim; Efrem
δικαιώματα δικαιωμα justification
αὐτὸς αυτος he; him
ἔλαβεν λαμβανω take; get
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔθετο τιθημι put; make
αὐτὰ αυτος he; him
τῇ ο the
Βααλ βααλ Baal; Vaal
καὶ και and; even
ἀπέθανεν αποθνησκω die
13:1
כְּ kᵊ כְּ as
דַבֵּ֤ר ḏabbˈēr דבר speak
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
רְתֵ֔ת rᵊṯˈēṯ רְתֵת trembling
נָשָׂ֥א nāśˌā נשׂא lift
ה֖וּא hˌû הוּא he
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֶּאְשַׁ֥ם yyešˌam אשׁם do wrong
בַּ ba בְּ in
הַ the
בַּ֖עַל bbˌaʕal בַּעַל lord, baal
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
13:1. loquente Ephraim horror invasit Israhel et deliquit in Baal et mortuus est
When Ephraim spoke, a horror seized Israel: and he sinned in Baal, and died.
13:1. While Ephraim was speaking, a horror entered Israel, and he offended by Baal, and he died.
13:1. When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. По смыслу рус. перевода в ст. 1: пророк говорит о значении Ефрема среди колен Израиля, - значении, утраченном вследствие отступления от Иеговы и уклонения в след Ваала. Но подлинный текст ст. 1-го представляет трудности для перевода: именно, retheth (рус. трепетали, греч. dikaiwmata, слав. "оправдания") в других местах Библии не встречается, и значение его является спорным; затем возбуждает недоумение то, что в других местах имя Ефрем служит у пророка названием всего Израиля, а в ст. 1: оно, по смыслу рус. перевода, употреблено в качестве названия отдельного колена. Ввиду этого, комментаторы переводят рассматриваемый стих иначе, чем в рус. переводе. Одни комментаторы понимают евр. retheth, в смысле страшное, разумея под этим слова Иеровоама (3: Цар XII:28) (Розенм. -Гессельберг) при введении тельцесложения или оскверняющее уста имя Ваала (Умбрейт), другие его понимают в значении "возмущение" (Эвальд). Слова пророка в таком случае являются укором Израилю; или за его мятеж против дома Давидова, или за уклонение в служение Ваалу. По мненио Гоонакера, слово retheth означает собст. имя и именно Дафана (испорченное в retheth), известного в истории возмущением против Моисея (7: ис. XVI). Гоонакер переводит ст. 1-й так: "подобно Ефрему (ср. слав. "по словеси Ефремову") был Дафан; он был князем (nasa, рус. высок, слав. "прия") в Израиле; он сделался виновным против своего господина (babaal, pyс. "через Ваала") и погиб - LXX и наш слав. в ст. 1-й отступают от подлинника в дают мысль неясную.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died. 2 And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves. 3 Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney. 4 Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.
Idolatry was the sin that did most easily beset the Jewish nation till after the captivity; the ten tribes from the first were guilty of it, but especially after the days of Ahab; and this is the sin which, in these verses, they are charged with. Observe,
I. The provision that God made to prevent their falling into idolatry. This we have, v. 4. God did what was fit to be done to keep them close to himself; what could have been done more? 1. He made known himself to them as the Lord their God, and took them to be his people in a peculiar manner. Both by his word and by his works all along from the land of Egypt he declared, I am the Lord thy God; he told them so from heaven at Mount Sinai, that he was the Lord and their God, who brought them out of the land of Egypt. This he continued both to declare and to prove to them by his prophets and by his providences. 2. He gave them a law forbidding them to worship any other: "Thou shalt know no God but me; not only shalt not own and worship any other, but shalt not acquaint thyself with any other, nor make the rites and usages of the Gentiles familiar to thee." Note, It is a happy ignorance not to know that which we ought not to meddle with. We find those commended who have not known the depths of Satan. 3. He gave them a good reason for it: There is no saviour besides me. Whatever we take for our God we expect to have for our saviour, to make us happy here and hereafter; as, where we have protection, we owe allegiance, so where we have salvation, and hope for it, we owe adoration.
II. The honour that Ephraim had, while he kept himself clear from idolatry (v. 1): While Ephraim spoke trembling, or with trembling (that is, as Dr. Pocock understands it, while he behaved himself towards God as his father Jacob did, with weeping and supplications, and spoke not proudly and insolently against God and his prophets, while he kept up a holy fear of God, and worshipped him in that fear) so long he exalted himself in Israel, that is, he was very considerable among the tribes and made a figure. Jeroboam, who was of that tribe, exalted himself and his family. When he spoke there was trembling, that is, all about him stood in awe of him; so some understand it. Note, Those that humble themselves, especially that humble themselves before God, shall be exalted. When people speak with modesty and jealousy of themselves, with a diffidence of their own judgment and a deference to others, they exalt themselves, they gain a reputation. But as for Ephraim he soon lost himself: When he offended in Baal he died, that is, he lost his reputation, his honour soon dwindled and sunk, and was laid in the dust. Baal is here put for all idolatry; when Ephraim forsook God, and took to worship images, the state received its death's wound and was never good for any thing afterwards. Note, Deserting God is the death of any person or persons.
III. The lamentable growth of idolatry among them (v. 2): Now they sin more and more. When once he began to offend in Baal the ice was broken, and he grew worse and worse, coveted more idols, doted more upon those he had, and grew more ridiculous in the worship of them. Note, The way of idolatry, as of other sins, is down-hill, and men cannot easily stop themselves. It is the sad case of all those who have forsaken God that they sin yet more and more. Let us trace them in their apostasy. 1. They made themselves molten images, proud to have gods that they could cast into what mould they pleased; probably these were the calves in miniature like the silver shrines for Diana; the zealots for the calf-worship carried about with them, it may be, images of the gods they worshipped, made on purpose for themselves. 2. They made them of their silver, and then doubted not of their property in them, when they purchased them with their own money or made them of their own plate melted down for that purpose. See what cost they put themselves to in the service of their idols, which they honoured with the best they had, and therefore made their molten images of silver. 3. They made them according to their own understanding, according to their own fancy. They consulted with themselves what shape they should make their idol in, and made it accordingly, a god according to the best of their judgment. Or according to their own likeness, in the form of a man. And, when they made their idols men like themselves in shape, they made themselves stocks and stones like them in reality; for those that make them are like unto them, and so is every one that trusts in them. 4. It was all the work of the craftsmen. Their images did not pretend, like that of Diana, to have come down from Jupiter (Acts xix. 35); no, perhaps the workmen stamped their names upon them, such an idol was such a man's work. See ch. viii. 6; Isa. xliv. 9, &c. 5. Though they were thus the work of their hands, yet they were the beloved of their souls; for they say of them, Let the men that sacrifice kiss the calves. Either the priests called upon the people thus to pay their homage, or the people, who were not allowed to come so near themselves, called upon the men that sacrificed, the priests that attended for them, to kiss the calves in their name and stead, because they could not reach to do it, so very fond were they of paying their utmost respects to such an idol as they were taught to have a veneration for. Though they were calves, yet, if they were gods, the worshippers, by themselves or their proxies, thus made their honours to them. They kissed the calves, in token of the adoration of them, affection for them, and allegiance to them, as theirs. Thus we are directed to kiss the Son, to take him for our Lord and our God.
IV. Threatenings of wrath for their idolatry. The Lord, whose name is Jealous, is a jealous God, and will not give his glory to another; and therefore all those that worship images shall be confounded, especially if Ephraim do it, Ps. xcvii. 7. Because they are so fond of kissing their calves, therefore God will give them sensible convictions of their folly, v. 3. They promise themselves a great deal of safety and satisfaction in the worship of their idols, and that their prosperity will thereby be established; but God tells them that they shall be disappointed, and driven away in their wickedness. This is illustrated by four similitudes:--They shall be, 1. As the morning cloud, which promises showers of rain to the parched ground. 2. As the early dew, which seems to be an earnest of such showers. But both pass away, and the day proves as dry and hot as ever; so fleet and transitory their profession of piety was (ch. vi. 4), and so had they disappointed God's expectation from them, and therefore it is just that so their prosperity should be, and so their expectations from their idols should be disappointed, and so will all theirs be that make an idol of this world. 3. They are as the chaff, light and worthless; and they shall be driven as the chaff is driven with the whirlwind out of the floor, Ps. i. 4; xxv. 5; Job xxi. 18. Nay, 4. They are as the smoke, noisome and offensive (see Isa. lxv. 5), and they shall be driven away as the smoke out of the chimneys, that is soon dissipated and disappears, Ps. lxviii. 2. Note, No solid lasting comfort is to be expected any where but in God.
Adam Clarke: Commentary on the Bible - 1831
13:1: When Ephraim spake trembling - When he was meek and humble, of a broken heart and contrite spirit.
He exalted himself in Israel - He became great in God's sight; he rose in the Divine esteem in proportion as he sank in his own. But this did not continue.
He offended in Baal - He became an idolater.
He died - The sentence of death from the Divine justice went out against him.
This has been differently understood: "As soon as Ephraim spake (To your tents, O Israel!) There was a trembling or commotion: then the kingdom was exalted in Israel." Thus taken, it refers to the division of the ten tribes from Rehoboam, son of Solomon, Kg1 12:16, etc., and the establishment of the kingdom of Israel under Jeroboam in opposition to that of Judah; which breach was never healed.
Albert Barnes: Notes on the Bible - 1834
13:1: When Ephraim spake trembling - that is, probably "there was 'trembling.'" : "Ephraim was once very awful, so as, while he spake, the rest of the tribes were ready to tremble." The prophet contrasts two conditions of Ephraim, of prosperity, and destruction. His prosperity he owed to the undeserved mercy of God, who blessed him for Joseph's sake; his destruction, to his own sin. There is no period recorded, "when Ephraim spake trembling," i. e., in humility. Pride was his characteristic, almost as soon as he had a separate existence as a tribe (see the note at Hos 5:5). Under Joshua, it could not be called out, for Ephraim gained honor, when Joshua, one of themselves, became the captain of the Lord's people. Under the Judges, their pride appeared. Yet God tried them, by giving them their hearts' desire. They longed to be exalted, and He satisfied them, if so be they would thus serve Him. They had the chief power, and were a "terror" to Judah. "He exalted himself," (or perhaps "he was exalted,) in Israel; but when he offended in Baal he died;" literally, "and he offended in Baal and died."
He abused the goodness of God; his sin followed as a consequence of God's goodness to him. God raised him, and he offended. The alliance with a king of Tyre and Sidon, which brought in the worship of Baal, was a part of the worldly policy of the kings of Israel (Kg1 16:31, see Introduction). "As if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took to wife the daughter of Ethbaal, king of the Zidonians, and went and served Baal and worshiped him." The twenty-two years of Ahab's reign established the worship. The prophets of Baal became 450; the prophets of the kindred idolatry of Ashtoreth, or Astarte, became 400; Baal had his one central temple, large and magnificent Kg2 10:21-22, Kg2 10:25, a rival of that of God. The prophet Elijah thought the apostasy almost universal; God Rev_ealed to him that He had "reserved" to Himself "seven thousand in Israel." Yet these were "all the knees which had not bowed to Baal, and every mouth which had not kissed him" Kg1 19:18.
And died - Death is the penalty of sin. Ephraim "died" spiritually. For sin takes away the life of grace, and separates from God, the true life of the soul, the source of all life. He "died more truly, than he who is dead and at rest." Of this death, our Lord says, "Let the dead bury their dead" Mat 8:22; and Paul, "She who liveth in pleasure is dead while she liveth" Ti1 5:6. He "died" also as a nation and kingdom, being sentenced by God to cease to be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: Ephraim: Sa1 15:17; Pro 18:12; Isa 66:2; Luk 14:11
exalted: Num 2:18-21, Num 10:22, Num 13:8, Num 13:16, Num 27:16-23; Jos 3:7; Kg1 12:25
offended: Hos 11:2; Kg1 16:29-33, Kg1 18:18, Kg1 18:19; Kg2 17:16-18
died: Gen 2:17; Rom 5:12; Co2 5:14
Carl Friedrich Keil and Franz Delitzsch
13:1
Because Israel would not desist from its idolatry, and entirely forgot the goodness of its God, He would destroy its might and glory (Hos 13:1-8). Because it did not acknowledge the Lord as its help, its throne would be annihilated along with its capital; but this judgment would become to all that were penitent a regeneration to newness of life. Hos 13:1. "When Ephraim spake, there was terror; he exalted himself in Israel; then he offended through Baal, and died. Hos 13:2. And now they continue to sin, and make themselves molten images out of their silver, idols according to their understanding: manufacture of artists is it all: they say of them, Sacrificers of men: let them kiss calves." In order to show how deeply Israel had fallen through its apostasy, the prophet points to the great distinction which the tribe of Ephraim formerly enjoyed among the tribes of Israel. The two clauses of Hos 13:1 cannot be so connected together as that נשׂא should be taken as a continuation of the infinitive דּבּר. The emphatic הוּא is irreconcilable with this. We must rather take רתת (ἁπ. λεγ., in Aramaean = רטט, Jer 49:24, terror, tremor) as the apodosis to kedabbēr 'Ephraim (when Ephraim spake), like שׂאת in Gen 4:7 : "As Ephraim spake there was terror," i.e., men listened with fear and trembling (cf. Job 29:21). נשׂא is used intransitively, as in Nahum 1:5; Ps 89:10. Ephraim, i.e., the tribe of Ephraim, "exalted itself in Israel," - not "it was distinguished among its brethren" (Hitzig), but "it raised itself to the government." The prophet has in his mind the attempts made by Ephraim to get the rule among the tribes, which led eventually to the secession of the ten tribes from the royal family of David, and the establishment of the kingdom of Israel by the side of that of Judah. When Ephraim had secured this, the object of its earnest endeavours, it offended through Baal; i.e., not only through the introduction of the worship of Baal in the time of Ahab (3Kings 16:31.), but even through the establishment of the worship of the calves under Jeroboam (3Kings 12:28), through which Jehovah was turned into a Baal. ויּמת, used of the state or kingdom, is equivalent to "was given up to destruction" (cf. Amos 2:2). The dying commenced with the introduction of the unlawful worship (cf. 3Kings 12:30). From this sin Ephraim (the people of the ten tribes) did not desist: they still continue to sin, and make themselves molten images, etc., contrary to the express prohibition in Lev 19:4 (cf. Ex 20:4). These words are not merely to be understood as signifying, that they added other idolatrous images in Gilgal and Beersheba to the golden calves (Amos 8:14); but they also involve their obstinate adherence to the idolatrous worship introduced by Jeroboam (compare 4Kings 17:16). בּתבוּדם from תּבוּנה, with the feminine termination dropped on account of the suffix (according to Ewald, 257, d; although in the note Ewald regards this formation as questionable, and doubts the correctness of the reading): "according to their understanding," i.e., their proficiency in art.
The meaning of the second hemistich, which is very difficult, depends chiefly upon the view we take of זבחי אדם, viz., whether we render these words "they who sacrifice men," as the lxx, the fathers, and many of the rabbins and Christian expositors have done; or "the sacrificers of (among) men," as Kimchi, Bochart, Ewald, and others do, after the analogy of אביוני אדם in Is 29:19. Apart from this, however, zōbhechē 'âdâm cannot possibly be taken as an independent sentence, such as "they sacrifice men," or "human sacrificers are they," unless with the lxx we change the participle זבחי arbitrarily into the perfect זבחוּ. As the words read, they must be connected with what follows or with what precedes. But if we connect them with what follows, we fail to obtain any suitable thought, whether we render it "human sacrificers (those who sacrifice men) kiss calves," or "the sacrificers among men kiss calves." The former is open to the objection that human sacrifices were not offered to the calves (i.e., to Jehovah, as worshipped under the symbol of a calf), but only to Moloch, and that the worshippers of Moloch did not kiss calves. The latter, "men who offer sacrifice kiss calves," might indeed be understood in this sense, that the prophet intended thereby to denounce the great folly, that men should worship animals; but this does not suit the preceding words הם אמרים, and it is impossible to see in what sense they could be employed. There is no other course left, therefore, than to connect Zōbhechē 'âdâm with what precedes, though not in the way proposed by Ewald, viz., "even to these do sacrificers of men say." This rendering is open to the following objections: (1) that הם after להם would have to be taken as an emphatic repetition of the pronoun, and we cannot find any satisfactory ground for this; and, (2) what is still more important, the fact that 'âmâr would be used absolutely, in the sense of "they speak in prayer," which, even apart from the "prayer," cannot be sustained by any other analogous example. These difficulties vanish if we take Zōbhechē 'âdâm as an explanatory apposition to hēm: "of them (the ‛ătsabbı̄m) they say, viz., the sacrificers from among men (i.e., men who sacrifice), Let them worship calves." By the apposition zōbhechē 'âdâm, and the fact that the object ‛ăgâlı̄m is placed first, so that it stands in immediate contrast to 'âdâm, the absurdity of men kissing calves, i.e., worshipping them with kisses (see at 3Kings 19:18), is painted as it were before the eye.
Geneva 1599
13:1 When Ephraim spake (a) trembling, he (b) exalted himself in Israel; but when he offended in Baal, (c) he died.
(a) He shows the excellency and authority that this tribe had above all the rest.
(b) He made a king of his tribe.
(c) The Ephraimites are not far from destruction, and have lost their authority.
John Gill
13:1 When Ephraim spake trembling, he exalted himself in Israel,.... Or, with trembling, as Jarchi: so Jeroboam, who was of the tribe of Ephraim, spake before Solomon, a great king, as he observes. R. Moses the priest interprets it of Jeroboam; but it may be understood of the tribe in general, and especially of the heads of it, at anytime before it fell into idolatry; when they spake with submission and humility, they were attended to by the other tribes in all consultations and debates, and great deference was paid unto them; and they were find in great esteem, and highly honoured, agreeably to that common saving of our Lord, "he that humbleth himself shall be exalted", Lk 14:11; or, "when he spake there was trembling" (q); either the neighbouring nations, when he threatened them with war: or among the other tribes of Israel, when he spake in counsel, and with authority, they rose up and heard him with great reverence and respect; see Job 29:8. So the Targum,
"when anyone of the house of Ephraim spake, trembling laid hold on the people; they became princes in Israel.''
Some refer this to the times of Joshua, who was of that tribe, and whom the Israelites feared as they had feared Moses, Josh 4:14; others to the times of Gideon and Jephthah, with whom the tribe of Ephraim expostulated, Judg 8:1; but others interpret it of Jeroboam's idolatry, of his setting up the worship of the calves, which he did upon his exalting himself, and setting himself up as king of the ten tribes; and, in some agreement with this, Schmidt understands, by "trembling", a terrible and horrible thing, idolatry, which he commanded and appointed; and which he "bore" or "carried", as the word (r) is interpreted by him, and may be; that is, his sin, and the punishment of it, which Jeroboam and his posterity did bear; and so it agrees with what follows:
but, or "and",
when he offended in Baal, he died; or when he sinned, and became guilty of more idolatry still, by worshipping Baal, as well as the calves, which was done in the times of Ahab, 3Kings 16:31; when Ephraim or the kingdom or Israel fell into distresses and calamities, sunk in their grandeur and authority, declined in their wealth and riches, and were insulted by their enemies, particularly by Benhadad king of Syria, who sent to Ahab, and challenged his silver and gold, his wives and children, as his own, 3Kings 20:3; and so they gradually decreased in credit and reputation, in power and authority, in wealth and substance, and at last were delivered to the sword of the enemy, and to captivity, which was their civil death.
(q) "quum loqueretur--tremor erat", Pagninus, Vatablus; "terror erat", Zanchius, Drusius. (r) "portavit ipse, sub. iniquitatem suam", Schmidt.
John Wesley
13:1 Ephraim - The ten tribes, of which Ephraim was the chief. Spake trembling - Humbled himself before God. Exalted himself - The kingdom flourished. When he offended - So soon as they sinned, taking Baal to be their God. He died - They lost their power and glory.
Robert Jamieson, A. R. Fausset and David Brown
13:1 EPHRAIM'S SINFUL INGRATITUDE TO GOD, AND ITS FATAL CONSEQUENCE; GOD'S PROMISE AT LAST. (Hos. 13:1-16)
This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare Hos 13:11; 4Kings 15:30). The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin.
When Ephraim spake trembling--rather, "When Ephraim (the tribe most powerful among the twelve in Israel's early history) spake (authoritatively) there was trembling"; all reverentially feared him [JEROME], (compare Job 29:8-9, Job 29:21).
offended in Baal--that is, in respect to Baal, by worshipping him (3Kings 16:31), under Ahab; a more heinous offense than even the calves. Therefore it is at this climax of guilt that Ephraim "died." Sin has, in the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Compare Rom 7:9, "Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after (Gen 2:17; Gen 5:5). Israel is similarly represented as politically dead in Eze. 37:1-28.
13:213:2: Եւ արդ դարձեալ յաւելին ՚ի մեղանչել. եւ արարին իւրեանց ձուլածո՛յս յարծաթոյ իւրեանց ՚ի նմանութիւն պատկերի կռոց. գործ ճարտարաց նուիրել նոցա. եւ նոքա ասեն. Զոհեցէ՛ք մարդիկ, զի պակասեցին որթք։
2 Այժմ դարձեալ շարունակեցին մեղանչելեւ իրենց համար կուռքերի պատկերների նմանձուլածոյ արձաններ պատրաստեցին իրենց արծաթից՝ճարտար արհեստաւորների գործ տալու նրանց: Նրանք ասացին. «Մարդի՛կ, զո՛հ մատուցեցէք,որովհետեւ հորթերը նուազեցին»:
2 Հիմա նորէն մեղք կը գործեն Ու իրենց համար արծաթէ Ձուլածոյ կուռքեր ու արձաններ կը շինեն, Որոնք արհեստաւորի գործեր են։Անոնց զոհ կը մատուցանեն ու կ’ըսեն.«Զոհ ընող մարդիկ թող հորթերը համբուրեն»։
Եւ արդ դարձեալ յաւելին ի մեղանչել, եւ արարին իւրեանց ձուլածոյս յարծաթոյ իւրեանց, [130]ի նմանութիւն պատկերի կռոց, գործ ճարտարաց` նուիրել նոցա. եւ նոքա ասեն. Զոհեցէք մարդիկ, զի պակասեցին որթք:

13:2: Եւ արդ դարձեալ յաւելին ՚ի մեղանչել. եւ արարին իւրեանց ձուլածո՛յս յարծաթոյ իւրեանց ՚ի նմանութիւն պատկերի կռոց. գործ ճարտարաց նուիրել նոցա. եւ նոքա ասեն. Զոհեցէ՛ք մարդիկ, զի պակասեցին որթք։
2 Այժմ դարձեալ շարունակեցին մեղանչելեւ իրենց համար կուռքերի պատկերների նմանձուլածոյ արձաններ պատրաստեցին իրենց արծաթից՝ճարտար արհեստաւորների գործ տալու նրանց: Նրանք ասացին. «Մարդի՛կ, զո՛հ մատուցեցէք,որովհետեւ հորթերը նուազեցին»:
2 Հիմա նորէն մեղք կը գործեն Ու իրենց համար արծաթէ Ձուլածոյ կուռքեր ու արձաններ կը շինեն, Որոնք արհեստաւորի գործեր են։Անոնց զոհ կը մատուցանեն ու կ’ըսեն.«Զոհ ընող մարդիկ թող հորթերը համբուրեն»։
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13:213:2 И ныне прибавили они ко греху: сделали для себя литых истуканов из серебра своего, по понятию своему, полная работа художников, и говорят они приносящим жертву людям: >
13:2 καὶ και and; even προσέθετο προστιθημι add; continue τοῦ ο the ἁμαρτάνειν αμαρτανω sin ἔτι ετι yet; still καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own χώνευμα χωνευμα from; out of τοῦ ο the ἀργυρίου αργυριον silver piece; money αὐτῶν αυτος he; him κατ᾿ κατα down; by εἰκόνα εικων image εἰδώλων ειδωλον idol ἔργα εργον work τεκτόνων τεκτων carpenter; craftsman συντετελεσμένα συντελεω consummate; finish αὐτοῖς αυτος he; him αὐτοὶ αυτος he; him λέγουσιν λεγω tell; declare θύσατε θυω immolate; sacrifice ἀνθρώπους ανθρωπος person; human μόσχοι μοσχος calf γὰρ γαρ for ἐκλελοίπασιν εκλειπω leave off; cease
13:2 וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now יֹוסִ֣פוּ yôsˈifû יסף add לַ la לְ to חֲטֹ֗א ḥᵃṭˈō חטא miss וַ wa וְ and יַּעְשׂ֣וּ yyaʕśˈû עשׂה make לָהֶם֩ lāhˌem לְ to מַסֵּכָ֨ה massēḵˌā מַסֵּכָה molten image מִ mi מִן from כַּסְפָּ֤ם kkaspˈām כֶּסֶף silver כִּ ki כְּ as תְבוּנָם֙ ṯᵊvûnˌām תְּבוּנָה understanding עֲצַבִּ֔ים ʕᵃṣabbˈîm עָצָב image מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed חָרָשִׁ֖ים ḥārāšˌîm חָרָשׁ artisan כֻּלֹּ֑ה kullˈō כֹּל whole לָהֶם֙ lāhˌem לְ to הֵ֣ם hˈēm הֵם they אֹמְרִ֔ים ʔōmᵊrˈîm אמר say זֹבְחֵ֣י zōvᵊḥˈê זבח slaughter אָדָ֔ם ʔāḏˈām אָדָם human, mankind עֲגָלִ֖ים ʕᵃḡālˌîm עֵגֶל bull יִשָּׁקֽוּן׃ yiššāqˈûn נשׁק kiss
13:2. et nunc addiderunt ad peccandum feceruntque sibi conflatile de argento suo quasi similitudinem idolorum factura artificum totum est his ipsi dicunt immolate homines vitulos adorantesAnd now they have sinned more and more: and they have made to themselves a molten thing of their silver as the likeness of idols: the whole is the work of craftsmen: to these that say: Sacrifice men, ye that adore calves.
2. And now they sin more and more, and have made them molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
13:2. And now they add that they will be sinning more. And they have made themselves an image cast from their silver, just like the image of idols; but the whole thing has been made by craftsmen. These say to them, “Sacrifice men, you who adore calves.”
13:2. And now they sin more and more, and have made them molten images of their silver, [and] idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
And now they sin more and more, and have made them molten images of their silver, [and] idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves:

13:2 И ныне прибавили они ко греху: сделали для себя литых истуканов из серебра своего, по понятию своему, полная работа художников, и говорят они приносящим жертву людям: <<целуйте тельцов!>>
13:2
καὶ και and; even
προσέθετο προστιθημι add; continue
τοῦ ο the
ἁμαρτάνειν αμαρτανω sin
ἔτι ετι yet; still
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
χώνευμα χωνευμα from; out of
τοῦ ο the
ἀργυρίου αργυριον silver piece; money
αὐτῶν αυτος he; him
κατ᾿ κατα down; by
εἰκόνα εικων image
εἰδώλων ειδωλον idol
ἔργα εργον work
τεκτόνων τεκτων carpenter; craftsman
συντετελεσμένα συντελεω consummate; finish
αὐτοῖς αυτος he; him
αὐτοὶ αυτος he; him
λέγουσιν λεγω tell; declare
θύσατε θυω immolate; sacrifice
ἀνθρώπους ανθρωπος person; human
μόσχοι μοσχος calf
γὰρ γαρ for
ἐκλελοίπασιν εκλειπω leave off; cease
13:2
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
יֹוסִ֣פוּ yôsˈifû יסף add
לַ la לְ to
חֲטֹ֗א ḥᵃṭˈō חטא miss
וַ wa וְ and
יַּעְשׂ֣וּ yyaʕśˈû עשׂה make
לָהֶם֩ lāhˌem לְ to
מַסֵּכָ֨ה massēḵˌā מַסֵּכָה molten image
מִ mi מִן from
כַּסְפָּ֤ם kkaspˈām כֶּסֶף silver
כִּ ki כְּ as
תְבוּנָם֙ ṯᵊvûnˌām תְּבוּנָה understanding
עֲצַבִּ֔ים ʕᵃṣabbˈîm עָצָב image
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
חָרָשִׁ֖ים ḥārāšˌîm חָרָשׁ artisan
כֻּלֹּ֑ה kullˈō כֹּל whole
לָהֶם֙ lāhˌem לְ to
הֵ֣ם hˈēm הֵם they
אֹמְרִ֔ים ʔōmᵊrˈîm אמר say
זֹבְחֵ֣י zōvᵊḥˈê זבח slaughter
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
עֲגָלִ֖ים ʕᵃḡālˌîm עֵגֶל bull
יִשָּׁקֽוּן׃ yiššāqˈûn נשׁק kiss
13:2. et nunc addiderunt ad peccandum feceruntque sibi conflatile de argento suo quasi similitudinem idolorum factura artificum totum est his ipsi dicunt immolate homines vitulos adorantes
And now they have sinned more and more: and they have made to themselves a molten thing of their silver as the likeness of idols: the whole is the work of craftsmen: to these that say: Sacrifice men, ye that adore calves.
13:2. And now they add that they will be sinning more. And they have made themselves an image cast from their silver, just like the image of idols; but the whole thing has been made by craftsmen. These say to them, “Sacrifice men, you who adore calves.”
13:2. And now they sin more and more, and have made them molten images of their silver, [and] idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Прежний грех - возмущение против Бога - Ефрем увеличил новым: он сделал истуканов, которым приносят жертвы. По понятию своему (kitebunach azavim): слав. соответственно LXX "по образу идолов"; чтение евр. текста подтверждается и контекстом и всеми переводами. И говорят они приносящим жертву людям: целуйте тельцов. Евр. т. данного места (lahem hem omrim sobchej adam agalim ischschakun) не ясен и допускает различные переводы и толкования. (Слова sobchej adam, переданные в нашем тексте: приносящим жертву людям, некоторыми экзегетами (Розенм., Гитциг, Шегг) понимаются о человеческих жертвах и все предложение переводят так: говорят закалающие людей - целуйте тельца; или: они Аммореи (omrim - говорящие = amorim, аммореи), приносят в жертву людей, они целуют тельцов (Марти). Но невероятно, чтобы о человеческих жертвах пророк упоминал мимоходом. Кроме того, эти жертвы имели место в культе Молоха, об отношении к этому культу тельцов ("целуйте тельцов") ничего неизвестно. Другие толкователи (Шольц, Шмоллер, Бродович) слова sobchej adam считают подлежащим в предложении и переводят все изречение пророка так: (к ним, к идолам) говорят приносящие жертву люди, тельцов целуют. Глагол ашаг ("говорят") при этом понимается в смысле молитвы к идолам, а целование тельцов рассматривается, как выражение благоговения к ним. LXX евр. sobchej читали в смысле повелит. накл. (sibchu) и перевели глаг. qusate; гл. ischschakun (целуйте) производили от sakak истекать, истаевать; отсюда в слав. "сии глаголют: пожрите человеков, оскудеша бо телцы" - мысль неясная.
Adam Clarke: Commentary on the Bible - 1831
13:2: And now they sin more and more - They increase in every kind of vice, having abandoned the great Inspirer of virtue.
Let the men that sacrifice kiss the calves - This was the test. If there be a Jew that pretends to sacrifice, and whose conversion is dubious, let him come openly and kiss the calves. This will show what he is; no real Jew will do this. If he be an idolater, he will not scruple. This was the ancient method of adoration.
1. They kissed the idol.
2. When the statue was too high or too far off, they presented the hand, in token of alliance.
3. They brought that hand respectfully to their mouths, and kissed it.
This was the genuine act of adoration; from ad, to, and os, oris, the mouth. So Pliny, Hist. Nat., lib. xxviii., c. 1. Adorando, dexteram ad oscula referimus.
And Apuleius, Asin., lib. iv:
Admoventes oribus suis dexteram, ut ipsam prorsus deam religiosis adorationibus venerabantur.
See Calmet, and see the note on Job 31:17.
Albert Barnes: Notes on the Bible - 1834
13:2: And now they sin more and more - Sin draws on sin. This seems to be a third stage in sin. First, under Jeroboam, was the worship of the calves. Then, under Ahab, the worship of Baal. Thirdly, the multiplying of other idols (see Kg2 17:9-10), penetrating and pervading the private life, even of their less wealthy people. The calves were of gold; now they "made them molten images of their silver," perhaps plated with silver. In Egypt, the mother of idolatry, it was common to gild idols, made of wood, stone, and bronze. The idolatry, then, had become more habitual, daily, universal. These idols were made of "their silver;" they themselves had had them "molten" out of it. Avaricious as they were (see the note above Kg2 12:7-8), they lavished "their silver," to make them their gods. "According to their own understanding," they had had them formed. They employed ingenuity and invention to multiply their idols. They despised the wisdom and commands of God who forbad it. The rules for making and coloring the idols were as minute as those, which God gave for His own worship. Idolatry had its own vast system, making the visible world its god and picturing its operations, over against the worship of God its Creator. But it was all, "their own understanding:" The conception of the idol lay in its maker's mind. It was his own creation. He devised, what his idol should represent; how it should represent what his mind imagined; he debated with himself, rejected, chose, changed his choice, modified what he had fixed upon; all "according to his own understanding." Their own understanding devised it; the labor of the craftsmen completed it.
All of it the work of the craftsmen - What man could do for it, he did. But man could not breathe into his idols the breath of life; there was then no spirit, nor life, nor any effluence from any higher nature, nor any deity residing in them. From first to last it was "all" man's "work;" and man's own wisdom was its condemnation. The thing made must be inferior to its maker. made man, inferior to Himself, but lord of the earth, and all things therein; man made his idol of the things of earth, which God gave him. It too then was inferior to "its" maker, man. He then worshiped in it, the conception of his own mind, the work of his own hands.
They say of them - Strictly, Of them, (i. e., of these things, such things, as these,) "they, say, Let the men that sacrifice kiss the calves." The prophet gives the substance or the words of Jeroboam's edict, when he said, "It is too much for you to go up to Jerusalem, behold thy gods, O Israel." "Whoever would sacrifice, let him do homage to the calves." He would have calf-worship to be the only worship of God. Error, if it is strong enough, ever persecutes the truth, unless it can corrupt it. Idol-worship was striving to extirpate the worship of God, which condemned it. Under Ahab and Jezebel, it seemed to have succeeded. Elijah complains to God in His own immediate presence; "the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I, only am left, and they seek my life, to take it away Kg1 19:10, Kg1 19:14. Kissing was an act of homage in the East, done upon the hand or the foot, the knees or shoulder. It was a token of divine honor, whether to an idol (Kg1 19:18 and here,) or to God Psa 2:12. It was performed, either by actually kissing the image, or when the object could not be approached, (as the moon) kissing the hand Job 31:26-27, and so sending, as it were, the kiss to it. In the Psalm, it stands as a symbol of worship, to be shown toward "the" Incarnate "Son," when God should make Him "King upon His holy hill of Sion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: now: Num 32:14; Ch2 28:13, Ch2 33:23; Isa 1:5, Isa 30:1; Rom 2:5; Ti2 3:13
sin more and more: Heb. add to sin
have made: Hos 2:8, Hos 8:4, Hos 10:1; Psa 115:4-8; Isa 46:6; Jer 10:4; Hab 2:18, Hab 2:19
according: Hos 11:6; Psa 135:17, Psa 135:18; Isa 44:17-20, Isa 45:20, Isa 46:8; Jer 10:8; Rom 1:22-25
the men that sacrifice: or, the sacrificers of men
kiss: Sa1 10:1; Kg1 19:18; Psa 2:12; Rom 11:4
Geneva 1599
13:2 And now they sin more and more, and have made them molten images of their silver, [and] idols according to their own understanding, all of it the work of the craftsmen: they say of them, (d) Let the men that sacrifice kiss the calves.
(d) "Let the men that sacrifice" or "while they sacrifice men". The false prophets persuaded the idolaters to offer their children after the example of Abraham, and he shows how they would exhort one another to the same, and to kiss and worship these calves which were their idols.
John Gill
13:2 And now they sin more and more,.... Since the times of Jeroboam, and also of Ahab, adding other deities to the calves, and to Baal, as follows; increasing the number of their idols, and their idolatrous sacrifices, rites, and ceremonies: this they did in the times the prophet, who prophesied after the times of as it is common with evil men and seducers to wax worse and worse, and to proceed to more ungodliness, and from evil to evil; such is the way of idolaters, they stop not, but run into greater absurdities and grosser idolatries:
and have made them molten images of their silver: which is to be understood, not of the calves, or of Baal, made of gold, which they purchased with their silver; but of other images they had in their houses, or carried about with them, made of their silver, of their plate, which they melted and cast images of it, of whatsoever shape or form they pleased:
and idols according to their own understanding; which were entirely of man's device, and had nothing divine in them, either as to matter or form, but wholly the invention of the human brain; or, "according to their own likeness", as the Targum, and so other Jewish interpreters; after the form of a man, and yet were so weak and stupid as to account them gods:
all of it the work of the craftsmen; of silversmiths and founders, and such like artificers; the same, or of the same sort, with the craftsmen that made shrines for Diana, Acts 19:24; and therefore such a work, wrought by such hands, could never be a deity, or have anything divine in it; they must be as stupid and senseless as the work itself to imagine there should: and yet
they say of them; the false prophets, or the idolatrous priests, say of such idols:
let the men that sacrifice kiss the calves: let those that bring their sacrifices, or those that offer them, pay religious worship and adoration to the calves; which they signified by kissing the idols they sacrificed to, either their mouths, or their hands; or, if out of their reach, they kissed their own hands in token of honour to them; which rites were commonly used among the Heathens. Cicero (s) says at Agrigentum, where was a temple or Hercules, where the people not only used to show a veneration to his image by prayers and thanksgivings, but they used to kiss it. So Apuleius (t) speaks of a beautiful virgin, the report of whose beauty brought together a vast number of citizens and strangers; who, amazed at the sight of her, put their right hand to then mouths, the first finger resting upon the thumb erect, and gave her reverence with religious adoration, as if she had been the goddess Venus herself; and Minutius Felix (u) says of Caecilius, that, observing the image of Serapis (probably much like one of these calves), putting his hand to his mouth, according to the superstitious custom of the common people, with his lips smacked a kiss; and so Pliny (w) observes, in worshipping, the right hand is used for a kiss, turning about the whole body, which to do to the left was reckoned the more religious; hence it is observed (x) of Aemilius, a derider of and scoffer at things divine, that he would never make supplication to any god, nor frequent any temple; and if he passed by any place of worship, he reckoned it a crime to put his hand to his lips by way of adoration, or on account of that; and it seems to have obtained as early as the times of Job among idolatrous people, that, upon the sight of the sun or moon, they immediately with their mouth kissed their hands; see Job 31:26; hence Lucian (y), speaking of the Indians, says, rising early in the morning, they worship the sun, not as we, who think the prayers are finished when the hand is kissed; and Tertullian (z), addressing the Heathens in his time, thus bespeaks them, most of you, out of an affectation of worshipping the celestial bodies at the rising of the sun, move and quaver your lips; hence kissing is used for the worship of the Son of God, Ps 2:12. Some read the words, "let those that sacrifice a man (a) kiss the calves"; as if it respected the abominable practice of sacrificing men to Mo; or intimated that men were sacrificed to the calves at Bethel.
(s) In Verrem, l. 4. Orat. 9. c. 13. (t) Metamorphos. sive de Asino Auero, l. 4. p. 60. (u) Octavius, p. 2. (w) Nat. Hist. l. 28. c. 2. (x) Apuleii Apolog. p. 226. (y) . (z) Apolog. c. 16. (a) "immolatores hominem, vel immolantes homines", Vatablus; "sacrificantes hominem", Montanus, Calvin, Schmidt; so some in Abenda. The Septuagint and Vulgate Latin render it as an imperative, "sacrifice men"; and the Syriac version, "O ye that sacrifice men".
John Wesley
13:2 Of them - Of the idols. Let the man - Let all that bring their offerings to these idols, worship and adore, and shew they do so by kissing the calves.
Robert Jamieson, A. R. Fausset and David Brown
13:2 according to their own understanding--that is, their arbitrary devising. Compare "will-worship," Col 2:23. Men are not to be "wise above that which is written," or to follow their own understanding, but God's command in worship.
kiss the calves--an act of adoration to the golden calves (compare 3Kings 19:18; Job 31:27; Ps 2:12).
13:313:3: Վասն այնորիկ եղիցին իբրեւ զամպ առաւօտու, եւ իբրեւ զցօղ վաղորդայնոյ որ անցանէ. եւ իբրեւ զփոշի հոսեալ ՚ի կալոյ, եւ իբրեւ զծուխ ՚ի պատուհանից։
3 Դրա համար կը լինեն ինչպէս առաւօտեան ամպեւ վաղորդեան ցօղ, որ անցնում է,ինչպէս փոշի՝ կալից քշուած,եւ ինչպէս ծուխ՝ պատուհանից դուրս եկող:
3 Անոր համար անոնք՝ առաւօտեան ամպի պէս, Կանուխ իջած վաղանցիկ ցօղին պէս, Կալէն փոթորիկով վերցուած մղեղին պէս Ու ծխնելոյզէն ելած ծուխին պէս պիտի ըլլան։
Վասն այնորիկ եղիցին իբրեւ զամպ առաւօտու, եւ իբրեւ զցօղ վաղորդայնոյ որ անցանէ, եւ իբրեւ զփոշի հոսեալ ի կալոյ, եւ իբրեւ զծուխ [131]ի պատուհանից:

13:3: Վասն այնորիկ եղիցին իբրեւ զամպ առաւօտու, եւ իբրեւ զցօղ վաղորդայնոյ որ անցանէ. եւ իբրեւ զփոշի հոսեալ ՚ի կալոյ, եւ իբրեւ զծուխ ՚ի պատուհանից։
3 Դրա համար կը լինեն ինչպէս առաւօտեան ամպեւ վաղորդեան ցօղ, որ անցնում է,ինչպէս փոշի՝ կալից քշուած,եւ ինչպէս ծուխ՝ պատուհանից դուրս եկող:
3 Անոր համար անոնք՝ առաւօտեան ամպի պէս, Կանուխ իջած վաղանցիկ ցօղին պէս, Կալէն փոթորիկով վերցուած մղեղին պէս Ու ծխնելոյզէն ելած ծուխին պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
13:313:3 За то они будут как утренний туман, как роса, скоро исчезающая, как мякина, свеваемая с гумна, и как дым из трубы.
13:3 διὰ δια through; because of τοῦτο ουτος this; he ἔσονται ειμι be ὡς ως.1 as; how νεφέλη νεφελη cloud πρωινὴ πρωινος early καὶ και and; even ὡς ως.1 as; how δρόσος δροσος at dawn πορευομένη πορευομαι travel; go ὥσπερ ωσπερ just as χνοῦς χνους from; away ἅλωνος αλων threshing floor καὶ και and; even ὡς ως.1 as; how ἀτμὶς ατμις vapor ἀπὸ απο from; away ἀκρίδων ακρις locust; grasshopper
13:3 לָכֵ֗ן lāḵˈēn לָכֵן therefore יִֽהְיוּ֙ yˈihyû היה be כַּ ka כְּ as עֲנַן־ ʕᵃnan- עָנָן cloud בֹּ֔קֶר bˈōqer בֹּקֶר morning וְ wᵊ וְ and כַ ḵa כְּ as † הַ the טַּ֖ל ṭṭˌal טַל dew מַשְׁכִּ֣ים maškˈîm שׁכם rise early הֹלֵ֑ךְ hōlˈēḵ הלך walk כְּ kᵊ כְּ as מֹץ֙ mˌōṣ מֹץ chaff יְסֹעֵ֣ר yᵊsōʕˈēr סער be stormy מִ mi מִן from גֹּ֔רֶן ggˈōren גֹּרֶן threshing-floor וּ û וְ and כְ ḵᵊ כְּ as עָשָׁ֖ן ʕāšˌān עָשָׁן smoke מֵ mē מִן from אֲרֻבָּֽה׃ ʔᵃrubbˈā אֲרֻבָּה hole
13:3. idcirco erunt quasi nubes matutina et sicut ros matutinus praeteriens sicut pulvis turbine raptus ex area et sicut fumus de fumarioTherefore they shall be as a morning cloud, and as the early dew that passeth away, as the dust that is driven with a whirlwind out of the floor, and as the smoke out of the chimney.
3. Therefore they shall be as the morning cloud, and as the dew that passeth early away, as the chaff that is driven with the whirlwind out of the threshing-floor, and as the smoke out of the chimney.
13:3. For this reason, they will be like the morning clouds, and like the morning dew that passes away, just like the dust that is driven by a whirlwind away from the threshing floor, and like the smoke from a chimney.
13:3. Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff [that] is driven with the whirlwind out of the floor, and as the smoke out of the chimney.
Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff [that] is driven with the whirlwind out of the floor, and as the smoke out of the chimney:

13:3 За то они будут как утренний туман, как роса, скоро исчезающая, как мякина, свеваемая с гумна, и как дым из трубы.
13:3
διὰ δια through; because of
τοῦτο ουτος this; he
ἔσονται ειμι be
ὡς ως.1 as; how
νεφέλη νεφελη cloud
πρωινὴ πρωινος early
καὶ και and; even
ὡς ως.1 as; how
δρόσος δροσος at dawn
πορευομένη πορευομαι travel; go
ὥσπερ ωσπερ just as
χνοῦς χνους from; away
ἅλωνος αλων threshing floor
καὶ και and; even
ὡς ως.1 as; how
ἀτμὶς ατμις vapor
ἀπὸ απο from; away
ἀκρίδων ακρις locust; grasshopper
13:3
לָכֵ֗ן lāḵˈēn לָכֵן therefore
יִֽהְיוּ֙ yˈihyû היה be
כַּ ka כְּ as
עֲנַן־ ʕᵃnan- עָנָן cloud
בֹּ֔קֶר bˈōqer בֹּקֶר morning
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
טַּ֖ל ṭṭˌal טַל dew
מַשְׁכִּ֣ים maškˈîm שׁכם rise early
הֹלֵ֑ךְ hōlˈēḵ הלך walk
כְּ kᵊ כְּ as
מֹץ֙ mˌōṣ מֹץ chaff
יְסֹעֵ֣ר yᵊsōʕˈēr סער be stormy
מִ mi מִן from
גֹּ֔רֶן ggˈōren גֹּרֶן threshing-floor
וּ û וְ and
כְ ḵᵊ כְּ as
עָשָׁ֖ן ʕāšˌān עָשָׁן smoke
מֵ מִן from
אֲרֻבָּֽה׃ ʔᵃrubbˈā אֲרֻבָּה hole
13:3. idcirco erunt quasi nubes matutina et sicut ros matutinus praeteriens sicut pulvis turbine raptus ex area et sicut fumus de fumario
Therefore they shall be as a morning cloud, and as the early dew that passeth away, as the dust that is driven with a whirlwind out of the floor, and as the smoke out of the chimney.
13:3. For this reason, they will be like the morning clouds, and like the morning dew that passes away, just like the dust that is driven by a whirlwind away from the threshing floor, and like the smoke from a chimney.
13:3. Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff [that] is driven with the whirlwind out of the floor, and as the smoke out of the chimney.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:3: Therefore they shall be as the morning Cloud - as the early Dew - as the Chaff - as the Smoke - Four things, most easy to be driven about and dissipated, are employed here to show how they should be scattered among the nations, and dissipated by captivity.
Albert Barnes: Notes on the Bible - 1834
13:3: Therefore they shall be as the morning cloud - There is often a fair show of prosperity, out of God; but it is short-lived. "The third generation," says the pagan proverb, "never enjoys the ill-gotten gain." The highest prosperity of an ungodly state is often the next to its fall. Israel never so flourished, as under Jeroboam II. Bright and glistening with light is "the early dew;" in an hour it is gone, as if it had never been. Glowing and gilded by the sun is "the morning cloud;" while you admire its beauty, its hues have vanished. "The chaff" lay in one heap "on the floor" with the wheat. Its owner casts the mingled chaff and wheat against the strong wind; in a moment, it is "driven by the wind out of the floor." While every gram falls to the ground, the chaff, light, dry, worthless, unsubstantial, is hurried along, unresisting, the sport of the viewless wind, and itself is soon seen no more. The "smoke," one, seemingly solid, full, lofty, column, ascendeth, swelleth, welleth, vanisheth . In form, it is as solid, when about to be dispersed and seen no more, as when it first issued "out of the chimney." : "It is raised aloft, and by that very uplifting swells into a vast globe; but the larger that globe is, the emptier, for from that unsolid, unbased, inflated greatness it vanisheth in air, so that its very greatness injures it. For the more it is uplifted, extended, diffused on all sides into a larger compass, so much the poorer it becometh, and faileth, and disappeareth." Such was the prosperity of Ephraim, a mere show, to vanish foRev_er. In the image of "the chaff," the prophet substitutes the "whirlwind" for the wind by which the Easterns used to winnow, in order to picture the violence with which they should be whirled away from their own land.
While these four emblems, in common, picture what is fleeting, two, the "early dew" and the "morning cloud," are emblems of what is in itself good, but passing ; the two others, the chaff and the smoke, are emblems of what is worthless. The dew and the cloud were temporary mercies on the part of God which should cease from them, "good in themselves, but to their evil, soon to pass away." If the dew have not, in its brief space, refreshed the vegetation, no trace of it is left. It gives way to the burning sun. If grace have not done its work in the soul, its day is gone. Such dew were the many prophets vouchsafed to Israel; such was Hosea himself, most brilliant, but soon to pass away. The chaff was the people itself, to be carried out of the Lord's land; the smoke, "its pride and its errors, whose disappearance was to leave the air pure for the household of God." : "So it is written; 'As the smoke is driven away, so shalt thou drive' them 'away; as wax melteth before the fire, so shall the ungodly perish before the presence of God' Psa 68:2; and in Proverbs; 'As the whirlwind passeth' Pro 10:25, so is 'the wicked no' more; 'but the righteous is an everlasting foundation.' Who although they live and flourish, as to the life of the body; yet spiritually they die, yea, and are brought to nothing, for by sin man became a nothing. Virtue makes man upright and stable; vice, empty and unstable. Whence Isaiah says, 'the wicked are like the troubled sea, which cannot rest' Isa 57:20; and Job; 'If iniquity be in thy hand, put it far away; then shalt thou be steadfast.' Job 11:14-15."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: as the morning: Hos 6:4
as the chaff: Psa 1:4, Psa 68:2, Psa 83:12-17; Isa 17:13, Isa 41:15, Isa 41:16; Dan 2:35
Carl Friedrich Keil and Franz Delitzsch
13:3
They prepare for themselves swift destruction in consequence. Hos 13:3. "Therefore will they be like the morning cloud, and like the dew that passes early away, as chaff blows away from the threshing-floor, and as smoke out of the window." Lâkhēn, therefore, viz., because they would not let their irrational idolatry go, they would quickly perish. On the figures of the morning cloud and dew, see at Hos 6:4. The figure of the chaff occurs more frequently (vid., Is 17:13; Is 41:15-16; Ps 1:4; Ps 35:5, etc.). יס'ער is used relatively: which is stormed away, i.e., blown away from the threshing-floor by a violent wind. The threshing-floors were situated upon eminences (compare my Bibl. Archol. ii. p. 114). "Smoke out of the window," i.e., smoke from the fire under a saucepan in the room, which passed out of the window-lattice, as the houses were without chimneys (see Ps 68:3).
John Gill
13:3 Therefore they shall be as the morning cloud,.... Which, however promising it is, soon disappears when the sun is risen; signifying that the idolatrous Israelites, king, priests, and people, should be no more; their kingdom would cease, all their riches and wealth would depart from them, and they and their children be carried captive into a strange land:
and as the early dew it passeth away; as soon as the heat of the sun is felt, when the earth is left dry; so these people, though they seemed to be in great prosperity, and to be very fruitful in children, and in substance, and promised themselves much more; yet in a little time their land would become desolate, and they stripped of all that was dear and valuable to them these metaphors are used in Hos 6:4;
as the chaff that is driven with a whirlwind out of the floor; signifying that these idolatrous people were like chaff, fight and empty, useless and unprofitable, fit for nothing but burning; and that they would be driven out of their own land through the Assyrian, that should come like a whirlwind with great three and power, as easily and as quickly as chaff is drove out of a threshing floor of corn with a strong blast of wind; see Ps 1:5;
and as the smoke out of the chimney; which rises up in a pillar, and is so on dissipated by the wind, or dissolved into air; and is no sooner seen but it disappears; see Ps 68:2. All these similes show how easily, suddenly, and quickly, the destruction of this idolatrous nation would be brought about.
Robert Jamieson, A. R. Fausset and David Brown
13:3 they shall be as the morning cloud . . . dew-- (Hos 6:4). As their "goodness" soon vanished like the morning cloud and dew, so they shall perish like them.
the floor--the threshing-floor, generally an open area, on a height, exposed to the winds.
chimney--generally in the East an orifice in the wall, at once admitting the light, and giving egress to the smoke.
13:413:4: Ե՛ս եմ Տէր Աստուած քո, որ հաստատեցի զերկինս, եւ հաստատեցի զերկիր, որոյ ձեռք հաստատեցին զամենայն զօրս երկնից, եւ ո՛չ ցուցի քեզ երթալ զհետ նոցա. եւ ես հանի զքեզ յերկրէն Եգիպտացւոց. եւ Աստուած բա՛ց յինէն ո՛չ ծանիցես, եւ Փրկիչ՝ ո՛չ գոյ բա՛ց յինէն[10459]։ [10459] Ոմանք յաւելուն. Զօրս երկնից, եւ ո՛չ ցուցից քեզ երկնից, եւ ո՛չ ցու՛՛։ Ոմանք. Եւ ո՛չ ցուցից քեզ երթալ։
4 «Ես եմ քո Տէր Աստուածը,որ հաստատեցի երկինքը եւ հաստատեցի երկիրը,ես, որի ձեռքերը հաստատեցին երկնքի բոլոր զօրքերը,բայց քեզ ցոյց չեմ տայ, որ գնաս նրանց յետեւից.ես հանեցի քեզ Եգիպտացիների երկրից,ինձնից բացի Աստուած չես ճանաչի,եւ ինձնից բացի փրկիչ չկայ:
4 Սակայն ես Եգիպտոսի երկրէն ի վեր քու Տէր Աստուածդ եմ Ու ինձմէ զատ ուրիշ աստուած մի՛ ճանչնար, Քանզի ինձմէ զատ ուրիշ Փրկիչ չկայ։
Ես եմ Տէր Աստուած քո որ հաստատեցի զերկինս եւ հաստատեցի զերկիր, որոյ ձեռք հաստատեցին զամենայն զօրս երկնից, եւ ոչ ցուցի քեզ երթալ զհետ նոցա, եւ ես հանի զքեզ յերկրէն Եգիպտացւոց``. եւ Աստուած բաց յինէն ոչ ծանիցես, եւ Փրկիչ` ոչ գոյ բաց յինէն:

13:4: Ե՛ս եմ Տէր Աստուած քո, որ հաստատեցի զերկինս, եւ հաստատեցի զերկիր, որոյ ձեռք հաստատեցին զամենայն զօրս երկնից, եւ ո՛չ ցուցի քեզ երթալ զհետ նոցա. եւ ես հանի զքեզ յերկրէն Եգիպտացւոց. եւ Աստուած բա՛ց յինէն ո՛չ ծանիցես, եւ Փրկիչ՝ ո՛չ գոյ բա՛ց յինէն[10459]։
[10459] Ոմանք յաւելուն. Զօրս երկնից, եւ ո՛չ ցուցից քեզ երկնից, եւ ո՛չ ցու՛՛։ Ոմանք. Եւ ո՛չ ցուցից քեզ երթալ։
4 «Ես եմ քո Տէր Աստուածը,որ հաստատեցի երկինքը եւ հաստատեցի երկիրը,ես, որի ձեռքերը հաստատեցին երկնքի բոլոր զօրքերը,բայց քեզ ցոյց չեմ տայ, որ գնաս նրանց յետեւից.ես հանեցի քեզ Եգիպտացիների երկրից,ինձնից բացի Աստուած չես ճանաչի,եւ ինձնից բացի փրկիչ չկայ:
4 Սակայն ես Եգիպտոսի երկրէն ի վեր քու Տէր Աստուածդ եմ Ու ինձմէ զատ ուրիշ աստուած մի՛ ճանչնար, Քանզի ինձմէ զատ ուրիշ Փրկիչ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:413:4 Но Я Господь Бог твой от земли Египетской, и ты не должен знать другого бога, кроме Меня, и нет спасителя, кроме Меня.
13:4 ἐγὼ εγω I δὲ δε though; while κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your στερεῶν στερεοω make solid; solidify οὐρανὸν ουρανος sky; heaven καὶ και and; even κτίζων κτιζω create; set up γῆν γη earth; land οὗ ος who; what αἱ ο the χεῖρες χειρ hand ἔκτισαν κτιζω create; set up πᾶσαν πας all; every τὴν ο the στρατιὰν στρατια army τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even οὐ ου not παρέδειξά παραδεικυω you αὐτὰ αυτος he; him τοῦ ο the πορεύεσθαι πορευομαι travel; go ὀπίσω οπισω in back; after αὐτῶν αυτος he; him καὶ και and; even ἐγὼ εγω I ἀνήγαγόν αναγω lead up; head up σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even θεὸν θεος God πλὴν πλην besides; only ἐμοῦ εμου my οὐ ου not γνώσῃ γινωσκω know καὶ και and; even σῴζων σωζω save οὐκ ου not ἔστιν ειμι be πάρεξ παρεξ my
13:4 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 וֵ wē וְ and אלֹהִ֤ים ʔlōhˈîm אֱלֹהִים god(s) זֽוּלָתִי֙ zˈûlāṯî זוּלָה except לֹ֣א lˈō לֹא not תֵדָ֔ע ṯēḏˈāʕ ידע know וּ û וְ and מֹושִׁ֥יעַ môšˌîₐʕ ישׁע help אַ֖יִן ʔˌayin אַיִן [NEG] בִּלְתִּֽי׃ biltˈî בֵּלֶת failure
13:4. ego autem Dominus Deus tuus ex terra Aegypti et Deum absque me nescies et salvator non est praeter meBut I am the Lord thy God from the land of Egypt: and thou shalt know no God but me, and there is no saviour beside me.
4. Yet I am the LORD thy God from the land of Egypt; and thou shalt know no god but me, and beside me there is no saviour.
13:4. But I am the Lord your God from the land of Egypt, and you will not know God apart from me, and there is no Savior except me.
13:4. Yet I [am] the LORD thy God from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me.
Yet I [am] the LORD thy God from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me:

13:4 Но Я Господь Бог твой от земли Египетской, и ты не должен знать другого бога, кроме Меня, и нет спасителя, кроме Меня.
13:4
ἐγὼ εγω I
δὲ δε though; while
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
στερεῶν στερεοω make solid; solidify
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
κτίζων κτιζω create; set up
γῆν γη earth; land
οὗ ος who; what
αἱ ο the
χεῖρες χειρ hand
ἔκτισαν κτιζω create; set up
πᾶσαν πας all; every
τὴν ο the
στρατιὰν στρατια army
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
οὐ ου not
παρέδειξά παραδεικυω you
αὐτὰ αυτος he; him
τοῦ ο the
πορεύεσθαι πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
καὶ και and; even
ἐγὼ εγω I
ἀνήγαγόν αναγω lead up; head up
σε σε.1 you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
θεὸν θεος God
πλὴν πλην besides; only
ἐμοῦ εμου my
οὐ ου not
γνώσῃ γινωσκω know
καὶ και and; even
σῴζων σωζω save
οὐκ ου not
ἔστιν ειμι be
πάρεξ παρεξ my
13:4
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
וֵ וְ and
אלֹהִ֤ים ʔlōhˈîm אֱלֹהִים god(s)
זֽוּלָתִי֙ zˈûlāṯî זוּלָה except
לֹ֣א lˈō לֹא not
תֵדָ֔ע ṯēḏˈāʕ ידע know
וּ û וְ and
מֹושִׁ֥יעַ môšˌîₐʕ ישׁע help
אַ֖יִן ʔˌayin אַיִן [NEG]
בִּלְתִּֽי׃ biltˈî בֵּלֶת failure
13:4. ego autem Dominus Deus tuus ex terra Aegypti et Deum absque me nescies et salvator non est praeter me
But I am the Lord thy God from the land of Egypt: and thou shalt know no God but me, and there is no saviour beside me.
13:4. But I am the Lord your God from the land of Egypt, and you will not know God apart from me, and there is no Savior except me.
13:4. Yet I [am] the LORD thy God from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me.
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
4-5. Пророк, как и в гл. XII:9-10: напоминает о милостях Иеговы к Израилю. Я признал (jedathicha) тебя: (слав. пасох тя); употребленный пророком гл. выражает мысль о любви и отеческой попечительности, с которыми Иегова отнесся к Израилю в пустыне. В ст. 4: греч. и слав. текст имеет добавление к подлинному, не встречающееся в других переводах (слова: "утверждаяй небо и созидаяй землю, Его же руце создасте все воинство небесное, и не показах ти их, еже ходити вслед их: и Аз изведох тя из земли Египетския"). Слова эти предстааляют без сомнения глоссу, вошедшую в текст с полей.
Adam Clarke: Commentary on the Bible - 1831
13:4: I am the Lord thy God - This was the first discovery I made of myself to you, and the first commandment I gave; and I showed you that besides me there was no Savior. There is a remarkable addition in the Septuagint here: "But I am Jehovah thy God, who stretched out the heavens and created the earth. And I showed them not to thee, that thou shouldest walk after them. And I brought thee up out of the land of Egypt," etc. This might have been once in the Hebrew text.
Albert Barnes: Notes on the Bible - 1834
13:4: Yet - , (literally, and) I am the Lord thy God from the land of Egypt God was still the same God who had sheltered them with His providence, ever since He had delivered them from Egypt. He had the same power and will to help them. Therefore their duty was the same, and their destruction arose, not from any change in Him, but from themselves. "God is the God of the ungodly, by creation and general providence."
And thou shalt - (i. e., oughtest to) know no God but Me, for (literally, and) there is not a Saviour but me "To be God and Lord and Saviour are incommunicable properties of God. Wherefore God often claimed these titles to Himself, from the time He Rev_ealed Himself to Israel. In the song of Moses, which they were commanded to rehearse, He says, "See now that I, I am He, and there is no God with Me: I kill, and I make alive; I wound, and I heal; neither is there any that can deliver out of My hand" Deu 32:39. Isaiah repeats this same, "Is there a God besides Me? yea there is no God; I know not any" Isa 44:8; and "There is no God else besides Me, a just God and a Saviour; there is none else. Look unto Me and be ye saved, for I am God and there is none else" Isa 45:21, Isa 45:2; and, "I am the Lord, that is My Name; and My glory will I not give to another; neither My praise to graven images" Isa 42:8. : "That God and Saviour is Christ; God, because He created; Saviour, because, being made Man, He saved. Whence He willed to be called Jesus, i. e., Saviour. Truly "beside" Him, "there is no Saviour; neither is there salvation in any other, for there is none other name under heaven, given among men, whereby we must be saved" Act 4:12. "It is not enough to recognize in God this quality of a Saviour. It must not be shared with "any other." Whoso associates with God any power whatever to decide on man's salvation makes an idol, and introduces a new God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: I am: Hos 12:9; Exo 20:2; Psa 81:9, Psa 81:10; Isa 43:3, Isa 43:10, Isa 44:6-8
for: Isa 43:11-13, Isa 45:21, Isa 45:22; Act 4:12
Carl Friedrich Keil and Franz Delitzsch
13:4
"And yet I am Jehovah thy God from the land of Egypt hither; and thou knowest no God beside me, and there is no helper beside me. Hos 13:5. I knew thee in the desert, in the land of burning heats." As in Hos 12:10, a contrast is drawn here again between the idolatry of the people and the uninterrupted self-attestation of Jehovah to the faithless nation. From Egypt hither Israel has known no other God than Jehovah, i.e., has found no other God to be a helper and Saviour. Even in the desert He knew Israel, i.e., adopted it in love. ידע, to know, when applied to God, is an attestation of His love and care (compare Amos 3:2; Is 58:3, etc.). The ἁπ. λεγ. תּלאוּבת, from לאב, Arab. lâb, med. Vav, to thirst, signifies burning heat, in which men famish with thirst (for the fact, compare Deut 8:15).
Geneva 1599
13:4 Yet I [am] the LORD thy God (e) from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me.
(e) He calls them to repentance, and reproves their ingratitude.
John Gill
13:4 Yet I am the Lord thy God from the land of Egypt,.... Which brought thee out from thence, as the Targum; and ever since, from that time to this, had shown a regard unto them, as the Lord their God, both in the wilderness, as later mentioned, and in the land of Canaan, where they had been continued, and followed with instances of goodness to that day, and yet find sinned in so gross a manner; which argued great ingratitude in them, and forgetfulness of the Lord, and his mercies:
and thou shalt know no God but me; they ought to have known, acknowledged, and worshipped no other god, as was enjoined them in the law: or, "thou knowest not" (b); they did not know any other, which they in their own consciences were obliged to confess, if appealed to; however, they should know no other; by sad experience they would find that there was no other that could be of any service to them; their images and idols being unable to help them:
for there is no saviour besides me; that could save them out of their troubles, and deliver them out of their distresses; no other that is, or can be, the author, either of temporal or of spiritual and eternal salvation.
(b) "non novisti, vel cognovisti", Liveleus, Drusius, Rivet.
John Wesley
13:4 Thou shalt know - I forbad thee to know any other God but me, in gratitude thou shouldest know no other.
Robert Jamieson, A. R. Fausset and David Brown
13:4 (Hos 12:9; Is 43:11).
no saviour--temporal as well as spiritual.
besides me-- (Is 45:21).
13:513:5: Ե՛ս հովուէի՛ քեզ յանապատի յանշէն երկրի[10460], [10460] Ոսկան. Ես հովուէի զքեզ յա՛՛։
5 Ես էի քեզ հովւում անապատում՝ անշէն երկրում:
5 Ես քեզ անապատի մէջ՝ Խիստ անջրդի երկրի մէջ ճանչցայ։
Ես [132]հովուէի քեզ յանապատի, յանշէն երկրի:

13:5: Ե՛ս հովուէի՛ քեզ յանապատի յանշէն երկրի[10460],
[10460] Ոսկան. Ես հովուէի զքեզ յա՛՛։
5 Ես էի քեզ հովւում անապատում՝ անշէն երկրում:
5 Ես քեզ անապատի մէջ՝ Խիստ անջրդի երկրի մէջ ճանչցայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:513:5 Я признал тебя в пустыне, в земле жаждущей.
13:5 ἐγὼ εγω I ἐποίμαινόν ποιμαινω shepherd σε σε.1 you ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἐν εν in γῇ γη earth; land ἀοικήτῳ αοικητος uninhabited
13:5 אֲנִ֥י ʔᵃnˌî אֲנִי i יְדַעְתִּ֖יךָ yᵊḏaʕtˌîḵā ידע know בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth תַּלְאֻבֹֽות׃ talʔuvˈôṯ תַּלְאֻבֹות fevers
13:5. ego cognovi te in deserto in terra solitudinisI knew thee in the desert, in the land of the wilderness.
5. I did know thee in the wilderness, in the land of great drought.
13:5. I knew you in the desert, in the land of solitude.
13:5. I did know thee in the wilderness, in the land of great drought.
I did know thee in the wilderness, in the land of great drought:

13:5 Я признал тебя в пустыне, в земле жаждущей.
13:5
ἐγὼ εγω I
ἐποίμαινόν ποιμαινω shepherd
σε σε.1 you
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἐν εν in
γῇ γη earth; land
ἀοικήτῳ αοικητος uninhabited
13:5
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְדַעְתִּ֖יךָ yᵊḏaʕtˌîḵā ידע know
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
תַּלְאֻבֹֽות׃ talʔuvˈôṯ תַּלְאֻבֹות fevers
13:5. ego cognovi te in deserto in terra solitudinis
I knew thee in the desert, in the land of the wilderness.
13:5. I knew you in the desert, in the land of solitude.
13:5. I did know thee in the wilderness, in the land of great drought.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 I did know thee in the wilderness, in the land of great drought. 6 According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me. 7 Therefore I will be unto them as a lion: as a leopard by the way will I observe them: 8 I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.
We may observe here, 1. The plentiful provision God had made for Israel and the seasonable supplies he had blessed them with (v. 5): "I did know thee in the wilderness, took cognizance of thy case and made provision for thee, even in a land of great drought, when thou wast in extreme distress, and when no relief was to be had in an ordinary way." See a description of this wilderness, Deut. viii. 15, Jer. ii. 6, and say, The God that knew them, and owned them, and fed them there, was a friend indeed, for he was a friend at need and an all-sufficient friend, that could victual so vast an army when all ordinary ways of provision were cut off, and where, if miracles had not been their daily bread, they must all have perished. Note, Help at an exigency lays under peculiar obligations and must never be forgotten. 2. Their unworthy ungrateful abuse of God's favour to them. God not only took care of them in the wilderness, but put them in possession of Canaan, a good land, a large and fat pasture. And (v. 6) according to their pasture so were they filled. God gave them both plenty and dainties, and they did not spare it, but, having been long confined to manna, when they came into Canaan they fed themselves to the full. And this was no hopeful presage; it would have looked better, and promised better, if they had been more modest and moderate in the use of their plenty, and had learned to deny themselves; but what was the effect of it? They were filled, and their heart was exalted. Their luxury and sensuality made them proud, insolent, and secure. The best comment upon this is that of Moses, Deut. xxxii. 13-15. But Jeshurun waxed fat and kicked. When the body was stuffed up with plenty the soul was puffed up with pride. Then they began to think their religion a thing below them, and they could not persuade themselves to stoop to the services of it. The wicked, through the pride of his countenance, will not seek after God. When they were poor and lame in the wilderness they thought it was necessary for them to keep in with God; but when they were replenished and established in Canaan they began to think they had no further need of him: Their heart was exalted, therefore have they forgotten me. Note, Worldly prosperity, when it feeds men's pride, makes them forgetful of God; for they remember him only when they want him. When Israel was filled, what more could the Almighty do for them? And therefore they said to him, Depart from us, Job xxii. 17. It is sad that those favours which ought to make us mindful of God, and studious what we shall render to him, should make us unmindful of him, and regardless what we do against him. We ought to know that we live upon God when we live upon common providence, though we do not, as Israel in the wilderness, live upon miracles. 3. God's just resentment of their base ingratitude, v. 7, 8. The judgments threatened (v. 3) intimated the departure of all good from them. The threatenings here go further, and intimate the breaking in of all evils upon them; for God, who had so much befriended them, now turns to be their enemy and fights against them, which is expressed here very terribly: I will be unto them as a lion and as a leopard. The lion is strong, and there is no resisting him. The leopard is here taken notice of to be crafty and vigilant: As a leopard by the way will I observe them. As that beast of prey lies in wait by the road-side to catch travellers, and devour them, so will God by his judgments watch over them to do them hurt, as he had watched over them to do them good, Jer. xliv. 27. No opportunity shall be let slip that may accelerate or aggravate their ruin (Jer. v. 6): A leopard shall watch over their cities. A lynx, or spotted beast (and such the leopard is), is noted for quicksightedness above any creature (lynx visu--the eyes of a lynx), and so it intimates that not only the power, but the wisdom of God is engaged against those whom he has a controversy with. Some read it (and the original will bear it), I will be as a leopard in the way of Assyria. The judgments of God shall surprise them just when they are going to the Assyrians to seek for protection and help from them. It is added, I will meet them as a bear that is bereaved, and thereby exasperated and made more cruel (2 Sam. xvii. 8, Prov. xxviii. 15), which intimates how highly God was provoked, and he would make them feel it: He will rend the caul of their heart. The lion is observed to aim at the heart of the beasts he preys upon, and thus will God devour them like a lion. He will send such judgments upon them as shall prey upon their spirits and consume their vitals. Their heart was exalted (v. 6), but God will take an effectual course to bring it down: The wild beast shall tear them; not only God will be as a lion and leopard to them, but the metaphor shall be fulfilled in the letter, for noisome beasts are one of the four sore judgments with which God will destroy a provoking people, Ezek. xiv. 15.
Now all this teaches us, 1. That abused goodness turns into the greater severity. Those who despise God and affront him, when he is to them as a careful tender shepherd, shall find he will be even to his own flock as the beasts of prey are. Those whom God has in vain endured with much long-suffering, and invited with much affection, in them he will show his wrath and make them vessels of it, Rom. ix. 22. Patientia læsa fit furor--Despised patience will turn into fury. 2. That the judgments of God, when they come with commission against impenitent sinners, will be irresistible and very terrible. They will rend the caul of the heart, will fill the soul with confusion, and tear that in pieces; and we are as unable to grapple with them as a lamb is to make his part good against a roaring lion, for who knows the power of God's anger? Knowing therefore the terror of the Lord, let us be persuaded to make peace with him; for are we stronger then he?
Adam Clarke: Commentary on the Bible - 1831
13:5: I did know thee - I approved of thee; I loved thee; and by miraculously providing for thee in that land of drought, I demonstrated my love.
Albert Barnes: Notes on the Bible - 1834
13:5: I did know thee in the wilderness - "God so knew them, as to deserve to be known by them. By "knowing" them, He shewed how He ought to be acknowledged by them." "As we love God, because He first loved us," so we come to know and own God, having first been owned and known of Him. God showed His knowledge of them, by knowing and providing for their needs; He knew them "in the wilderness, in the land of great drought," where the land yielded neither food nor water. He supplied them with the "bread from heaven" and with "water from the flinty rock." He knew and owned them all by His providence; He knew in approbation and love, and fed in body and soul those who, having been known by Him, knew and owned Him. : "No slight thing is it, that He, who knoweth all things and men, should, by grace, know us with that knowledge according to which He says to that one true Israelite, Moses, "thou hast found grace in My sight, and I know thee by name" Exo 33:17. This we read to have been said to that one; but what He says to one, He says to all, whom now, before or since that time, He has chosen, being foreknown and predestinate, for He wrote the names of all in the book of life. All these elect are "known in the wilderness," in the land of loneliness, in the wilderness of this world, where no one ever saw God, in the solitude of the heart and the secret of hidden knowledge, where God alone, beholding the soul tried by temptations, exercises and proves it, and accounting it, when "running lawfully," worthy of His knowledge, professes that He "knew it." To those so known, or named, He Himself saith in the Gospel, "rejoice, because your names are written in heaven" Luk 10:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: know: Exo 2:25; Psa 1:6, Psa 31:7, Psa 142:3; Nah 1:7; Co1 8:3; Gal 4:9
in the wilderness: Deu 2:7, Deu 8:15, Deu 32:10; Jer 2:2, Jer 2:6
great drought: Heb. droughts, Psa 63:1
John Gill
13:5 I did know thee in the wilderness,.... Where there were no food nor drink, where were scorpions, serpents, and beasts of prey; there the Lord knew them, owned them, and showed a fatherly affection for them, and care of them; and fed them with manna and quails, and guided and directed them in the way, and protected and preserved them from their enemies, and from all hurt and danger. So the Targum explains it,
"I sufficiently supplied their necessities in the wilderness:''
in the land of great drought; or, "of droughts" (c); the word is only used in this place; and is by Aben Ezra interpreted a dry and thirsty land; and so he says it signifies in the Arabic language and the same is observed by the father of Kimchi, and by R. Jonah (d); but is by some rendered "torrid" (e), or "inflamed", as if it had the signification of a Hebrew word which signifies a flame: and the Targum takes it to be akin to another, which signifies to "desire", rendering it,
"in a land in which thou desirest everything;''
that is, wants everything. The first seems best, and is a fit a description of the wilderness, which was a place of drought, wherein was no water, Deut 8:15.
(c) "an terra siccitatum", Vatablus, Drusius, Schmidt. (d) Apud R. Sol. Urbin. Ohel Moed. fol. 35. 1. (e) "In terra torridonum locorum", Montanus; "torridissima", Junius & Tremellius, Heb. "infammationum", Piscator.
John Wesley
13:5 I did know - Owned, took care of, guided and supplied.
Robert Jamieson, A. R. Fausset and David Brown
13:5 I did know thee--did acknowledge thee as Mine, and so took care of thee (Ps 144:3; Amos 3:2). As I knew thee as Mine, so thou shouldest know no God but Me (Hos 13:4).
in . . . land of . . . drought-- (Deut 8:15).
13:613:6: ըստ արօտի նոցա յագեցան եւ զմայլեցան, եւ հպարտացան սրտիւք իւրեանց. վասն այնորիկ մոռացան զիս[10461]։ [10461] Ոմանք. Եւ յագեցան... հպարտացան սիրտք իւրեանց։
6 Նրանք իրենց արօտավայրերի չափ յագեցան եւ զմայլուեցին,գոռոզացան իրենց սրտերով,դրա համար էլ մոռացան ինձ:
6 Անոնք իրենց արօտին համեմատ կշտացան, Կշտացան ու անոնց սիրտը հպարտացաւ։Անոր համար զիս մոռցան։
Ըստ արօտի նոցա յագեցան եւ զմայլեցան, եւ հպարտացան սրտիւք իւրեանց. վասն այնորիկ մոռացան զիս:

13:6: ըստ արօտի նոցա յագեցան եւ զմայլեցան, եւ հպարտացան սրտիւք իւրեանց. վասն այնորիկ մոռացան զիս[10461]։
[10461] Ոմանք. Եւ յագեցան... հպարտացան սիրտք իւրեանց։
6 Նրանք իրենց արօտավայրերի չափ յագեցան եւ զմայլուեցին,գոռոզացան իրենց սրտերով,դրա համար էլ մոռացան ինձ:
6 Անոնք իրենց արօտին համեմատ կշտացան, Կշտացան ու անոնց սիրտը հպարտացաւ։Անոր համար զիս մոռցան։
zohrab-1805▾ eastern-1994▾ western am▾
13:613:6 Имея пажити, они были сыты; а когда насыщались, то превозносилось сердце их, и потому они забывали Меня.
13:6 κατὰ κατα down; by τὰς ο the νομὰς νομη grazing; spreading αὐτῶν αυτος he; him καὶ και and; even ἐνεπλήσθησαν εμπιπλημι fill in; fill up εἰς εις into; for πλησμονήν πλησμονη repletion; satisfaction καὶ και and; even ὑψώθησαν υψοω elevate; lift up αἱ ο the καρδίαι καρδια heart αὐτῶν αυτος he; him ἕνεκα ενεκα for the sake of; on account of τούτου ουτος this; he ἐπελάθοντό επιλανθανομαι forget μου μου of me; mine
13:6 כְּ kᵊ כְּ as מַרְעִיתָם֙ marʕîṯˌām מַרְעִית pasturage וַ wa וְ and יִּשְׂבָּ֔עוּ yyiśbˈāʕû שׂבע be sated שָׂבְע֖וּ śāvᵊʕˌû שׂבע be sated וַ wa וְ and יָּ֣רָם yyˈārom רום be high לִבָּ֑ם libbˈām לֵב heart עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus שְׁכֵחֽוּנִי׃ šᵊḵēḥˈûnî שׁכח forget
13:6. iuxta pascua sua et adimpleti sunt et saturati elevaverunt cor suum et obliti sunt meiAccording to their pastures they were filled, and were made full: and they lifted up their heart, and have forgotten me.
6. According to their pasture, so were they filled; they were filled, and their heart was exalted: therefore have they forgotten me.
13:6. According to their pastures, they have been filled up and have been satisfied. And they have lifted up their heart, and they have forgotten me.
13:6. According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.
According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me:

13:6 Имея пажити, они были сыты; а когда насыщались, то превозносилось сердце их, и потому они забывали Меня.
13:6
κατὰ κατα down; by
τὰς ο the
νομὰς νομη grazing; spreading
αὐτῶν αυτος he; him
καὶ και and; even
ἐνεπλήσθησαν εμπιπλημι fill in; fill up
εἰς εις into; for
πλησμονήν πλησμονη repletion; satisfaction
καὶ και and; even
ὑψώθησαν υψοω elevate; lift up
αἱ ο the
καρδίαι καρδια heart
αὐτῶν αυτος he; him
ἕνεκα ενεκα for the sake of; on account of
τούτου ουτος this; he
ἐπελάθοντό επιλανθανομαι forget
μου μου of me; mine
13:6
כְּ kᵊ כְּ as
מַרְעִיתָם֙ marʕîṯˌām מַרְעִית pasturage
וַ wa וְ and
יִּשְׂבָּ֔עוּ yyiśbˈāʕû שׂבע be sated
שָׂבְע֖וּ śāvᵊʕˌû שׂבע be sated
וַ wa וְ and
יָּ֣רָם yyˈārom רום be high
לִבָּ֑ם libbˈām לֵב heart
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
שְׁכֵחֽוּנִי׃ šᵊḵēḥˈûnî שׁכח forget
13:6. iuxta pascua sua et adimpleti sunt et saturati elevaverunt cor suum et obliti sunt mei
According to their pastures they were filled, and were made full: and they lifted up their heart, and have forgotten me.
13:6. According to their pastures, they have been filled up and have been satisfied. And they have lifted up their heart, and they have forgotten me.
13:6. According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Господь был добрым пастырем Израиля, пасшим его на прекрасных пажитях. Но Израиль оказался неблагодарным и забыл Господа. За это Господь отныне будет для народа, как лев, барс, (kenamer, как барс, рус. как "скимен") и медведица, которые терзают свою добычу (ср. V:14). Пророк имеет в виду начавшиеся и предстоящие Израилю бедствия. Вместо слов: буду подстерегать (aschur) при дороге в слав. "на пути Ассириев": LXX (а также Вульг., Сир. ) ошибочно приняли aschur (от schur обтащить вокруг, подстерегать) за имя ассириян.
Adam Clarke: Commentary on the Bible - 1831
13:6: According to their pasture - They had a rich pasture, and were amply supplied with every good. They became exalted in their heart, forgat their God, and became a prey to their enemies. "He that exalteth himself shall be abased."
Albert Barnes: Notes on the Bible - 1834
13:6: According to their pasture, so were they filled - o: "He implies that their way of being 'filled' was neither good nor praiseworthy, in that he says, 'they were filled according to their pastures.' What or of what kind were these "their pastures?" What they longed for, what they murmured for, and spoke evil of God. For instance, when they said, 'who wil give us flesh to eat? We remember the flesh which we did eat in Egypt freely. Our soul is dried up, because our eyes see nothing but this manna' Num 11:4-6. Since they desired such things in such wise, and, desiring, were filled with them to loathing, well are they called 'their pastures.' For they sought God, not for Himself, but for them. They who follow God for Himself, things of this sort are not called 'their' pastures, but the word of God is their pasture, according to that, 'Man shall not live by bread alone, but by every word, which proceedeth out of the mouth of God' Deu 8:3.
These words, 'according to their pastures,' convey strong blame. It is as if he said, 'in their eating and drinking, they received their whole reward for leaving the land of Egypt and receiving for a time the law of God.' It is sin, to follow God for such 'pastures.' Blaming such in the Gospel, Jesus saith, 'Verily, verily, I say unto you, ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves and were filled. Labor not for the meat which perisheth, but for that which endureth unto everlasting life' Joh 6:26-27. In like way, let all think themselves blamed, who attend the altar of Christ, not for the love of the sacraments which they celebrate, but only to 'live of the altar.' This fullness is like that of which the Psalmist says, 'The Lord gave them their desire and sent leanness withal into their bones' Psa 106:15. For such fullness of the belly generates elation of spirit; such satiety produces forgetfulness of God." It is more difficult to bear prosperity than adversity. They who, in the waste howling wilderness, had been retained in a certain degree of duty, forgat God altogether in the good land which he had given them. Whence it follows;
They were filled, and their heart was exalted; therefore have they forgotten Me - For they owned not that they had all from Him, therefore they were puffed up with pride, and forgot Him in and by reason of His gifts. This was the aggravation of their sin, with which Hosea often reproaches them Hos 2:5; Hos 4:7; Hos 10:1. They abused God's gifts, (as Christians do now) against Himself, and did the more evil, the more good God was to them. God had forewarned them of this peril, "When thou shalt have eaten and be full, beware lest thou forget the Lord which brought thee forth out of the land of Egypt, from the house of bondage" (Deu 6:11-12; add Deu 8:11, ...). He pictured it to them with the song of Moses; "Jeshurun waxed fat and kicked; thou art waxen fat; thou art grown thick; thou art covered with fatness; then he forsook God which made him; thou hast forgotten God that formed thee" Deu 32:15, Deu 32:18.
They acted (as in one way or other do most Christians now,) as though God had commanded what he foretold of their evil deeds, or what he warned them against. "As their fathers did, so did they" Act 7:51. "They walked in the statutes of the pagan, whom the Lord cast out from before the children of Israel, and of the kings of Israel which they made. They did wicked things to provoke the Lord to anger. And the Lord testified against Israel and against Judah by all the prophets and by all the seers, saying, turn ye from your evil ways. And they hearkened not, and hardened their necks, like to the neck of their fathers, that did not believe in the Lord their God" Kg2 17:8, Kg2 17:11, Kg2 17:13-14. : "The words are true also of those rich and ungrateful, whom God hath filled with spiritual or temporal goods. But they, 'being in honor, and having no understanding,' abuse the gifts of God, and, becoming unworthy of the benefits which they have received, have their hearts uplifted and swollen with pride, despising others, 'glorying as though they had not received,' and not obeying the commands of God. Of such the Lord saith in Isaiah, 'I have nourished and brought up children and they have rebelled against Me. '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: to: Hos 10:1; Deu 8:12-14, Deu 32:13-15; Neh 9:25, Neh 9:26, Neh 9:35; Jer 2:31
therefore: Hos 8:4; Deu 6:10-12, Deu 32:18; Psa 10:4; Isa 17:10; Jer 2:32
Carl Friedrich Keil and Franz Delitzsch
13:6
But prosperity made Israel proud, so that it forgot its God. Hos 13:6. "As they had their pasture, they became full; they became full, and their heart was lifted up: therefore have they forgotten me." This reproof is taken almost word for word from Deut 8:11. (cf. Deut 31:20; Deut 32:15.). כּמרעיתם, answering to their pasture, i.e., because they had such good pasture in the land given them by the Lord. The very thing of which Moses warned the people in Deut 8:11 has come to pass. Therefore are the threats of the law against the rebellious fulfilled upon them.
John Gill
13:6 According to their pasture, so were they filled,.... When they came into the land of Canaan, which was a land flowing with milk and honey, they were like a flock of sheep brought from short commons to a good pasture; and there they tilled themselves to the fail, and indulged to luxury and excess, pampered themselves, and made provision for the flesh to fulfil its lusts, and became carnal and sensual:
they were filled, and their hearts were exalted: they were elated with their plenty, and grew proud and haughty, and attributed their fulness not to the goodness of God, but to their own excellency and merit; and put their trust and confidence in their affluence, and not in the Lord; and thought themselves safe and secure, and out of all danger, and concluded it would never be otherwise with them:
therefore have they forgotten me; the Author of their beings, the Father of their mercies, and God of all their comforts; they forgot to give him praise and glory for their abundance; to place their trust and have their dependence on him, and to serve and worship him; this was the consequence of their luxury and pride. The Targum is,
"therefore they left my worship;''
they waxed fat, and kicked, and lightly esteemed and forsook the God and Rock of their salvation, Deut 32:15.
John Wesley
13:6 Their pasture - When they were come into Canaan, and had abundance of all things, they ran into luxury. Was exalted - They grew proud.
Robert Jamieson, A. R. Fausset and David Brown
13:6 Image from cattle, waxing wanton in abundant pasture (compare Hos 2:5, Hos 2:8; Deut 32:13-15). In proportion as I fed them to the full, they were so satiated that "their heart was exalted"; a sad contrast to the time when, by God's blessing, Ephraim truly "exalted himself in Israel" (Hos 13:1).
therefore have they forgotten me--the very reason why men should remember God (namely, prosperity, which comes from Him) is the cause often of their forgetting Him. God had warned them of this danger (Deut 6:11-12).
13:713:7: Եւ ես եղէց նոցա իբրեւ զյովազ, եւ իբրեւ զինծ ՚ի ճանապարհին Ասորեստանեայց։
7 Ես նրանց համար կը լինեմ ինչպէս յովազեւ ինչպէս ընձառիւծ Ասորեստանի ճանապարհին:
7 Ուստի անոնց առիւծի պէս պիտի ըլլամ, Ճամբուն քովի ինձի պէս դարանամուտ պիտի ըլլամ։
Եւ ես եղէց նոցա իբրեւ [133]զյովազ, եւ իբրեւ զինձ ի ճանապարհին [134]Ասորեստանեայց:

13:7: Եւ ես եղէց նոցա իբրեւ զյովազ, եւ իբրեւ զինծ ՚ի ճանապարհին Ասորեստանեայց։
7 Ես նրանց համար կը լինեմ ինչպէս յովազեւ ինչպէս ընձառիւծ Ասորեստանի ճանապարհին:
7 Ուստի անոնց առիւծի պէս պիտի ըլլամ, Ճամբուն քովի ինձի պէս դարանամուտ պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
13:713:7 И Я буду для них как лев, как скимен буду подстерегать при дороге.
13:7 καὶ και and; even ἔσομαι ειμι be αὐτοῖς αυτος he; him ὡς ως.1 as; how πανθὴρ πανθηρ and; even ὡς ως.1 as; how πάρδαλις παρδαλις leopard κατὰ κατα down; by τὴν ο the ὁδὸν οδος way; journey Ἀσσυρίων ασσυριος Assyrios; Assirios
13:7 וָ wā וְ and אֱהִ֥י ʔᵉhˌî היה be לָהֶ֖ם lāhˌem לְ to כְּמֹו־ kᵊmô- כְּמֹו like שָׁ֑חַל šˈāḥal שַׁחַל young lion כְּ kᵊ כְּ as נָמֵ֖ר nāmˌēr נָמֵר leopard עַל־ ʕal- עַל upon דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way אָשֽׁוּר׃ ʔāšˈûr שׁור regard
13:7. et ero eis quasi leaena sicut pardus in via AssyriorumAnd I will be to them as a lioness, as a leopard in the way of the Assyrians.
7. Therefore am I unto them as a lion: as a leopard will I watch by the way:
13:7. And I will be to them like a lioness, like a leopard in the way of the Assyrians.
13:7. Therefore I will be unto them as a lion: as a leopard by the way will I observe [them]:
Therefore I will be unto them as a lion: as a leopard by the way will I observe:

13:7 И Я буду для них как лев, как скимен буду подстерегать при дороге.
13:7
καὶ και and; even
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
ὡς ως.1 as; how
πανθὴρ πανθηρ and; even
ὡς ως.1 as; how
πάρδαλις παρδαλις leopard
κατὰ κατα down; by
τὴν ο the
ὁδὸν οδος way; journey
Ἀσσυρίων ασσυριος Assyrios; Assirios
13:7
וָ וְ and
אֱהִ֥י ʔᵉhˌî היה be
לָהֶ֖ם lāhˌem לְ to
כְּמֹו־ kᵊmô- כְּמֹו like
שָׁ֑חַל šˈāḥal שַׁחַל young lion
כְּ kᵊ כְּ as
נָמֵ֖ר nāmˌēr נָמֵר leopard
עַל־ ʕal- עַל upon
דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way
אָשֽׁוּר׃ ʔāšˈûr שׁור regard
13:7. et ero eis quasi leaena sicut pardus in via Assyriorum
And I will be to them as a lioness, as a leopard in the way of the Assyrians.
13:7. And I will be to them like a lioness, like a leopard in the way of the Assyrians.
13:7. Therefore I will be unto them as a lion: as a leopard by the way will I observe [them]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:7: I will be unto them as a lion - שחל shachal is supposed to mean here the black lion, frequent in Ethiopia.
As a leopard - נמר namar, so termed from its spotted skin, for to be spotted is the signification of the root.
Will I observe them - The leopard, tiger, and panther will hide themselves in thick bushwood, near where they expect any prey to pass; and as soon as it comes near, spring suddenly upon it. To this is the allusion in the text: "By the way will I observe them;" watch for them as the leopard does. They shall be greatly harassed even on their way to Assyria, when going into captivity.
Albert Barnes: Notes on the Bible - 1834
13:7: I will be unto them as a lion - They had waxen fat, were full; yet it was, to become themselves a prey. Their wealth which they were proud of, which they abused, allured their enemies. To cut off all hopes of God's mercy, He says that he will be to them, as those creatures of His, which never spare. The fierceness of the lion, and the swiftness of the leopard, together portray a speedy inexorable chastisement. But what a contrast I He who bare Israel in the wilderness like a Father, who bare them on eagle's wings, who drew them with the cords of a man, with bands of love, He, the God of mercy and of love, their Father, Protector, Defender, Avenger, He it is who will be their destroyer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: Hos 5:14; Isa 42:13; Jer 5:6; Lam 3:10; Amo 1:2, Amo 3:4, Amo 3:8
Carl Friedrich Keil and Franz Delitzsch
13:7
"And I became like a lion to them; as a leopard by the wayside do I lie in wait. Hos 13:8. I fall upon them as a bear robbed of its young, and tear in pieces the enclosure of their heart, and eat them there like a lioness: the beast of the field will tear them in pieces." The figure of the pasture which made Israel full (Hos 13:6) is founded upon the comparison of Israel to a flock (cf. Hos 4:16). The chastisement of the people is therefore represented as the tearing in pieces and devouring of the fattened flock by wild beasts. God appears as a lion, panther, etc., which fall upon them (cf. Hos 5:14). ואהי does not stand for the future, but is the preterite, giving the consequence of forgetting God. The punishment has already begun, and will still continue; we have therefore from אשׁוּר onwards imperfects or futures. אשׁוּר, from שׁוּר, to look round, hence to lie in wait, as in Jer 5:26. It is not to be changed into 'Asshur, as it is by the lxx and Vulgate. סגור לבּם, the enclosure of their heart, i.e., their breast. Shâm (there) points back to ‛al-derekh (by the way).
John Gill
13:7 Therefore I will be unto them as a lion, Because of their idolatry, ingratitude, luxury, and especially their forgetfulness of God, which is last mentioned, and with which the words are connected. By this and the following metaphors are set forth the severity of God's judgments upon them for their sins, and their utter destruction by them. Some observe the word (f) here used signifies an old lion, which, though slower in the pursuit of its prey, is more cruel when it has got it; see Hos 5:14;
as a leopard by the way will I observe them; which is a quick sighted, vigilant, crafty, and insidious creature, which lurks in trees, and watches for men and beasts that pass by the way, and seizes on them. The lion makes his onset more openly, this more secretly; and both express the various ways God would take in his providence to chastise these people for their sins, and that he would watch over them to do them hurt, as he had to do them good, and take the proper opportunity of doing it, and execute his purpose with great wrath and fury, to their utter ruin; see Jer 5:6. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "as a leopard by the way of Assyria" (g), or "the Assyrians"; and so some interpreters take the sense to be, that God would watch them in their way to Assyria for help, and blast their designs, disappoint them of their expected assistance, and surprise them with his judgments; see Hos 5:13; and there was a mountain in Syria, called the mountain of the leopards, where they used to haunt, and from whence they came out to take their prey, to which there is a reference in Song 4:8; which was two miles from Tripoli (a city of Syria) northward, three from the city Arces southward, and one from Mount Lebanon (h); and such is the vigilance and agility of leopards, that they will sometimes, as Pliny (i) says, mount thick trees, and hide themselves in the branches, and leap at once, and unawares, upon those that pass by, whether men or beasts, as before observed; wherefore, with great propriety, is this simile used. The Targum is, "my word shall be", &c.
(f) "vetus leo", Junius & Tremellius, Piscator. (g) Sept. "in via Assyriormm", V. L. "super via Assyriae", Schmidt; "in via Assyria", Liveleus, Cocceius. (h) Adrichomii Thestrum Terrae Sanct. p. 186. (i) Nat. Hist. l. 10. c. 73.
John Wesley
13:7 Observe them - Watch for them, that I might be sure to take them.
Robert Jamieson, A. R. Fausset and David Brown
13:7 (Hos 5:14; Lam 3:10).
leopard--The Hebrew comes from a root meaning "spotted" (compare Jer 13:23). Leopards lurk in thickets and thence spring on their victims.
observe--that is, lie in wait for them. Several manuscripts, the Septuagint, Vulgate, Syriac, and Arabic read, by a slight change of the Hebrew vowel pointing, "by the way of Assyria," a region abounding in leopards and lions. English Version is better.
13:813:8: Պատահեցից նոցա իբրեւ արջ քաղցեալ, եւ պատառեցի՛ց զառագաստ սրտից նոցա. եւ կերիցեն զնոսա կորիւնք անտառի. եւ գազա՛նք վայրի կեղեքեսցեն զնոսա[10462]։ [10462] Ոմանք. Զառագաստս սրտից նոցա։
8 Կը պատահեմ նրանց ինչպէս սոված արջ,կը պատառոտեմ նրանց սրտերի վարագոյրը.անտառի կորիւնները կ’ուտեն նրանց,եւ վայրի գազանները կը յօշոտեն նրանց:
8 Իր ձագերը կորսնցուցած արջի պէս անոնց վրայ պիտի յարձակիմ Ու անոնց սրտին վարագոյրը պիտի պատռտեմ, Զանոնք առիւծի պէս պիտի ուտեմ։Դաշտի գազանը պիտի պատառէ զանոնք։
Պատահեցից նոցա իբրեւ արջ [135]քաղցեալ, եւ պատառեցից զառագաստ սրտից նոցա, եւ [136]կերիցեն զնոսա կորիւնք անտառի``, եւ գազանք վայրի կեղեքեսցեն զնոսա:

13:8: Պատահեցից նոցա իբրեւ արջ քաղցեալ, եւ պատառեցի՛ց զառագաստ սրտից նոցա. եւ կերիցեն զնոսա կորիւնք անտառի. եւ գազա՛նք վայրի կեղեքեսցեն զնոսա[10462]։
[10462] Ոմանք. Զառագաստս սրտից նոցա։
8 Կը պատահեմ նրանց ինչպէս սոված արջ,կը պատառոտեմ նրանց սրտերի վարագոյրը.անտառի կորիւնները կ’ուտեն նրանց,եւ վայրի գազանները կը յօշոտեն նրանց:
8 Իր ձագերը կորսնցուցած արջի պէս անոնց վրայ պիտի յարձակիմ Ու անոնց սրտին վարագոյրը պիտի պատռտեմ, Զանոնք առիւծի պէս պիտի ուտեմ։Դաշտի գազանը պիտի պատառէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
13:813:8 Буду нападать на них, как лишенная детей медведица, и раздирать вместилище сердца их, и поедать их там, как львица; полевые звери будут терзать их.
13:8 ἀπαντήσομαι απανταω meet; plead αὐτοῖς αυτος he; him ὡς ως.1 as; how ἄρκος αρκτος bear ἀπορουμένη απορεω perplex καὶ και and; even διαρρήξω διαρρηγνυμι rend; tear συγκλεισμὸν συγκλεισμος heart αὐτῶν αυτος he; him καὶ και and; even καταφάγονται κατεσθιω consume; eat up αὐτοὺς αυτος he; him ἐκεῖ εκει there σκύμνοι σκυμνος beast ἀγροῦ αγρος field διασπάσει διασπαω tear apart αὐτούς αυτος he; him
13:8 אֶפְגְּשֵׁם֙ ʔefgᵊšˌēm פגשׁ meet כְּ kᵊ כְּ as דֹ֣ב ḏˈōv דֹּב bear שַׁכּ֔וּל šakkˈûl שַׁכּוּל bereaved of children וְ wᵊ וְ and אֶקְרַ֖ע ʔeqrˌaʕ קרע tear סְגֹ֣ור sᵊḡˈôr סְגֹור enclosure לִבָּ֑ם libbˈām לֵב heart וְ wᵊ וְ and אֹכְלֵ֥ם ʔōḵᵊlˌēm אכל eat שָׁם֙ šˌām שָׁם there כְּ kᵊ כְּ as לָבִ֔יא lāvˈî לָבִיא lion חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field תְּבַקְּעֵֽם׃ tᵊvaqqᵊʕˈēm בקע split
13:8. occurram eis quasi ursa raptis catulis et disrumpam interiora iecoris eorum et consumam eos ibi quasi leo bestia agri scindet eosI will meet them as a bear that is robbed of her whelps, and I will rend the inner parts of their liver: and I will devour them there as a lion, the beast of the field shall tear them.
8. I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart: and there will I devour them like a lion; the wild beast shall tear them.
13:8. I will run to meet them like a bear that has been robbed of her young, and I will split open the middle of their liver. And I will devour them there like a lion; the beast of the field will tear them apart.
13:8. I will meet them as a bear [that is] bereaved [of her whelps], and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.
I will meet them as a bear [that is] bereaved [of her whelps], and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them:

13:8 Буду нападать на них, как лишенная детей медведица, и раздирать вместилище сердца их, и поедать их там, как львица; полевые звери будут терзать их.
13:8
ἀπαντήσομαι απανταω meet; plead
αὐτοῖς αυτος he; him
ὡς ως.1 as; how
ἄρκος αρκτος bear
ἀπορουμένη απορεω perplex
καὶ και and; even
διαρρήξω διαρρηγνυμι rend; tear
συγκλεισμὸν συγκλεισμος heart
αὐτῶν αυτος he; him
καὶ και and; even
καταφάγονται κατεσθιω consume; eat up
αὐτοὺς αυτος he; him
ἐκεῖ εκει there
σκύμνοι σκυμνος beast
ἀγροῦ αγρος field
διασπάσει διασπαω tear apart
αὐτούς αυτος he; him
13:8
אֶפְגְּשֵׁם֙ ʔefgᵊšˌēm פגשׁ meet
כְּ kᵊ כְּ as
דֹ֣ב ḏˈōv דֹּב bear
שַׁכּ֔וּל šakkˈûl שַׁכּוּל bereaved of children
וְ wᵊ וְ and
אֶקְרַ֖ע ʔeqrˌaʕ קרע tear
סְגֹ֣ור sᵊḡˈôr סְגֹור enclosure
לִבָּ֑ם libbˈām לֵב heart
וְ wᵊ וְ and
אֹכְלֵ֥ם ʔōḵᵊlˌēm אכל eat
שָׁם֙ šˌām שָׁם there
כְּ kᵊ כְּ as
לָבִ֔יא lāvˈî לָבִיא lion
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
תְּבַקְּעֵֽם׃ tᵊvaqqᵊʕˈēm בקע split
13:8. occurram eis quasi ursa raptis catulis et disrumpam interiora iecoris eorum et consumam eos ibi quasi leo bestia agri scindet eos
I will meet them as a bear that is robbed of her whelps, and I will rend the inner parts of their liver: and I will devour them there as a lion, the beast of the field shall tear them.
13:8. I will run to meet them like a bear that has been robbed of her young, and I will split open the middle of their liver. And I will devour them there like a lion; the beast of the field will tear them apart.
13:8. I will meet them as a bear [that is] bereaved [of her whelps], and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.
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Adam Clarke: Commentary on the Bible - 1831
13:8: As a bear - bereaved - This is a figure to denote excessive ferocity. See the note on Sa2 17:8 (note), where a remarkable instance is given.
And will rend the caul of their heart - Every savage beast goes first to the seat of the blood when it has seized its prey; as in this fluid they delight more than in the most delicate parts of the flesh.
There will I devour them like a lion - לביא labi, the old strong lion; drinking the blood, tearing the flesh, and breaking the bones to extract the marrow.
The wild beast shall tear them - Probably this refers to the chakal or jackal, who frequently hunts down the prey, which the lion takes the liberty to devour, while the jackal stands by, and afterwards picks the bones. Hence he has been called the lion's Provider, and the lion's waiting-man.
Albert Barnes: Notes on the Bible - 1834
13:8: As a bear bereaved of her whelps - The Syrian bear is fiercer than the brown bears to which we are accustomed. It attacks flocks Sa1 17:34, and even oxen . The fierceness of the she-bear, "bereaved of her whelps," became a proverb (Sa2 17:8; Pro 17:12; and here). : "They who have written on the nature of wild beasts, say that none is more savage than the she-bear, when she has lost her whelps or lacks food." It blends wonderfully most touching love and fierceness. It tenderly protects its wounded whelps, reckless of its life, so that it may bring them off, and it turns fiercely on their destroyer. Its love for them becomes fury against their injurer. Much more shall God avenge those who destroy His sons and daughters, leading and enticing them into sin and destruction of body and soul.
Rend the caul of - (what encloses) their heart that is, the pericardium. They had closed their hearts against God. Their punishment is pictured by the rending open of the closed heart, by the lion which is said to go instinctively straight to the heart, tears it out, and sucks the blood . Fearful will it be in the Day of Judgment, when the sinner's heart is laid open, with all the foul, cruel, malicious, defiled, thoughts which it harbored and concealed, against the will of God. "It is a fearful thing to fall into the hands of the living God" Heb 10:31.
And there will I devour them - "There," where they sinned, shall they be punished. "The wild beast shall tear them." What God does, He does mostly through instruments, and what His instruments do, they do fulfilling His will through their own blind will or appetite. Hitherto, He had spoken, as being Himself their punisher, although laying aside, as it were, all His tenderness; now, lest the thought, that still it was He, the God of love who punished, should give them hope, He says, "the wild beast shall devour them." He gives them up, as it were, out of His own hands to the destroyer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: as a: Sa2 17:8; Pro 17:12; Amo 9:1-3
wild beast: Heb. beast of the field, Psa 80:13; Isa 5:29, Isa 56:9; Jer 12:9
John Gill
13:8 I will meet them as a bear that is bereaved of her whelps,.... Which is a fierce cruel creature at any time, but especially when this is its case, being very fond of its whelps; and having taken a great deal of pains to lick them into form, as Kimchi and Ben Melech observe, it is the more enraged at the loss of them, and therefore falls upon man or beast it meets with the utmost fury: the phrase is expressive of the fiercest rage; see Prov 17:12;
and will rend the caul of their hearts: the pericardium, which is a membrane or skin that encloses the heart, and which when pierced is immediate death: perhaps some respect is had to the closing of their hearts to God, the hardness of them against him and his ways, and their inattention to his word; and now he will open them, not in a way of grace and mercy, but of wrath and fury; as a bear, when it seizes a man, sticks his claws in his breast, tears it open, and makes his way at once to the heart, fetches it out, and sucks his blood:
and there will I devour them like a lion; either in their cities and houses, when taken by the enemy; or in the way, in which they would be observed; or in their captivity: or there may be put for then, and so denotes the time when he would be all this to them before mentioned, and then he would utterly destroy them:
the wild beast shall tear them: which literally is one of God's sore judgments, but here figuratively designs the Assyrian, and who is meant as the instrument of God's vengeance in all the other expressions; and is sometimes compared to a lion, and that as concerned with Israel; see Jer 50:17; which is much better than by these four sorts of creatures to understand the four monarchies which Israel suffered by. The Targum is,
"my word shall meet them as a bear bereaved, and I will break the wickedness of their hearts, &c.''
John Wesley
13:8 Rent - First kill, then tear in pieces, and pull out the very heart.
Robert Jamieson, A. R. Fausset and David Brown
13:8 "Writers on the natures of beasts say that none is more savage than a she bear, when bereaved of her whelps" [JEROME].
caul of . . . heart--the membrane enclosing it: the pericardium.
there--"by the way" (Hos 13:7).
13:913:9: Յապականութեան քում Իսրայէլ՝ ո՞վ իցէ որ օգնիցէ քեզ։
9 Քո ապականութեան մէջ, Իսրայէ՛լ,ո՞վ է, որ պիտի օգնի քեզ:
9 Դուն քեզ կորսնցուցիր, ո՛վ Իսրայէլ, Բայց քու օգնութիւնդ միայն ինձմէ է։
[137]Յապականութեան քում, Իսրայէլ` ո՞վ իցէ որ օգնիցէ քեզ:

13:9: Յապականութեան քում Իսրայէլ՝ ո՞վ իցէ որ օգնիցէ քեզ։
9 Քո ապականութեան մէջ, Իսրայէ՛լ,ո՞վ է, որ պիտի օգնի քեզ:
9 Դուն քեզ կորսնցուցիր, ո՛վ Իսրայէլ, Բայց քու օգնութիւնդ միայն ինձմէ է։
zohrab-1805▾ eastern-1994▾ western am▾
13:913:9 Погубил ты себя, Израиль, ибо только во Мне опора твоя.
13:9 τῇ ο the διαφθορᾷ διαφθορα decay σου σου of you; your Ισραηλ ισραηλ.1 Israel τίς τις.1 who?; what? βοηθήσει βοηθεω help
13:9 שִֽׁחֶתְךָ֥ šˈiḥeṯᵊḵˌā שׁחת destroy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that בִ֥י vˌî בְּ in בְ vᵊ בְּ in עֶזְרֶֽךָ׃ ʕezrˈeḵā עֵזֶר help, helper
13:9. perditio tua Israhel tantummodo in me auxilium tuumDestruction is thy own, O Israel: thy help is only in me.
9. It is thy destruction, O Israel, that against me, against thy help.
13:9. Perdition is yours, Israel. Your help is only in me.
13:9. O Israel, thou hast destroyed thyself; but in me [is] thine help.
O Israel, thou hast destroyed thyself; but in me [is] thine help:

13:9 Погубил ты себя, Израиль, ибо только во Мне опора твоя.
13:9
τῇ ο the
διαφθορᾷ διαφθορα decay
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
τίς τις.1 who?; what?
βοηθήσει βοηθεω help
13:9
שִֽׁחֶתְךָ֥ šˈiḥeṯᵊḵˌā שׁחת destroy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כִּֽי־ kˈî- כִּי that
בִ֥י vˌî בְּ in
בְ vᵊ בְּ in
עֶזְרֶֽךָ׃ ʕezrˈeḵā עֵזֶר help, helper
13:9. perditio tua Israhel tantummodo in me auxilium tuum
Destruction is thy own, O Israel: thy help is only in me.
13:9. Perdition is yours, Israel. Your help is only in me.
13:9. O Israel, thou hast destroyed thyself; but in me [is] thine help.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Евр. т. ст. 9-го допускает различные переводы. Большинство комментаторов его переводит: "губит тебя Израиль (то), что ты против Меня, твоей опоры". Другие: Я погибель твоя, Израиль, кто поможет тебе? (Новак). В слав., в погибели твоей, Исраилю, кто поможет тебе?
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 O Israel, thou hast destroyed thyself; but in me is thine help. 10 I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes? 11 I gave thee a king in mine anger, and took him away in my wrath. 12 The iniquity of Ephraim is bound up; his sin is hid. 13 The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children. 14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. 15 Though he be fruitful among his brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels. 16 Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.
The first of these verses is the summary, or contents, of all the rest (v. 9), where we have, 1. All the blame of Israel's ruin laid upon themselves: O Israel! thy perdition is thence; it is of and from thyself; or, "It has destroyed thee, O Israel! that is, all that sin and folly of thine which thou art before charged with. As thy own wickedness has many a time corrected thee, so that has now at length destroyed thee." Note, Wilful sinners are self-destroyers. Obstinate impenitence is the grossest self-murder. Those that are destroyed of the destroyer have their blood upon their own head; they have destroyed themselves. 2. All the glory of Israel's relief ascribed to God: But in me is thy help. That is, (1.) It might have been: "I would have helped thee and healed thee, but thou wouldst not be healed and helped, but wast resolutely set upon thy own destruction." This will aggravate the condemnation of sinners, not only that they did that which tended to their own ruin, but that they opposed the offers God made them and the methods he took with them to prevent it: I would have gathered them, and they would not. They might have been easily and effectually helped, but they put the help away from them. Nay, (2.) It may be: "Thy case is bad, but it is not desperate. Thou hast destroyed thyself; but come to me, and I will help thee." This is a plank thrown out after shipwreck, and greatly magnifies not only the power of God, that he can help when things are at the worst, can help those that cannot help themselves, but the riches of his grace, that he will help those that have destroyed themselves and therefore might justly be left to perish, that he will help those that have long refused his help. Dr. Pocock gives a different reading and sense of this verse: "O Israel! this has destroyed thee, that in me is thy help. Presuming upon God and his favour has emboldened thee in those wicked ways which have been thy ruin."
Now, in the rest of these verses, we may see,
I. How Israel destroyed themselves. It is said (v. 16), They rebelled against God, revolted from their allegiance to him, entered into a confederacy with his enemies, and took up arms against him; and this was the thing that ruined them, for never any hardened themselves against God and prospered. Note, Those that rebel against their God destroy themselves, for they make him their enemy for whom they are an unequal match.
1. They treasure up wrath against the day of wrath, and so they destroy themselves. They are doing that, every day, which will be remembered against them another day (v. 12): The iniquity of Ephraim is bound up, and his sin is hid; God took notice of it, kept it upon record, and will produce it against him and reckon with him for it afterwards. Their former sins contributed to their present destruction; for they were laid up in store with God, Deut. xxxii. 34, 35; Job xiv. 17. It is laid up in safety, and will not be forgotten, nor the evidence against him lost; but it is laid up in secret; it is hid; the sinner himself is not aware of it. It is bound up in God's omniscience, in the sinner's own conscience. Note, The sin of sinners is not forgotten till it is pardoned, but an exact account is kept of it, which will be opened in proper time.
2. They make no haste to repent and help themselves when they are under divine rebukes; they are their own ruin because they will not do what they should do towards their own salvation, v. 13. (1.) They are brought into trouble and distress by sin: The sorrows of a travailing woman shall come upon him. They shall smart for sin, and so be made sensible of it; they shall be thrown into pangs and agonies by it, very sharp and severe, and yet, like the pains of a woman in labour, hopeful and promising, and in order to deliverance; and by these, though God corrects them, yet he designs their good. They are chastened, that they may not be destroyed. But, (2.) They are not by these forwarded as they ought to be towards repentance and reformation, which would cause their sorrows to issue in true joy: He is an unwise son, for he should not stay long, as he does, in the place of the breaking forth of children, but, being brought to the birth, should struggle to get forth, lest he be stifled and still-born at last. Were the child which the mother is in travail of capable of understanding its own case, we should reckon it an unwise child that would choose to stay long in the birth; for the captive exile hasteth to be loosed, lest he die in the pit, Isa. li. 14. Note, Those may justly be reckoned their own destroyers who defer and put off their repentance, by which alone they might help themselves. Those are in danger of miscarrying in conversion who delay it, and will not put forth themselves to speed the work and bring it to an issue.
3. Therefore they are destroyed because they have done that which will be their certain ruin and neglected that which would have been their only relief. Here is a sad description of the desolation they are doomed to, v. 15, 16. It is here taken for granted that Ephraim is fruitful among his children; his name signifies fruitfulness. He is fruitful in respect of the plentiful products of his country and the great numbers of its inhabitants; it was both a rich and a populous tribe, as was foretold concerning it; but sin turns this fruitful tribe into barrenness. Joseph was a fruitful bough, but for sin it was blasted. The instrument is an east wind, representing a foreign enemy that should invade it. It is called the wind of the Lord, not only because it shall be a very great and strong wind, but because it shall be sent by divine direction; it shall come from the Lord, and do whatever he appoints; and see what effect it shall have upon that flourishing tribe, what desolations war shall make. (1.) Was it a rich tribe? The foreign enemy shall make it poor enough. This wind of the Lord shall come up from the wilderness, a freezing blasting wind, and shall dry up the springs and fountains with which this tree is watered, shall exhaust the sources of its wealth. The invader shall waste the country and so impoverish the husbandman, shall intercept trade and commerce and so impoverish the merchant; and let not the great men, whose wealth lies in their rich furniture, think that they shall be exempted from the judgment, for he shall spoil the treasure of all pleasant vessels. See the folly of those that lay up their treasure on earth, that lay it up in pleasant vessels (vessels of desire, so the word is), on which they set their affections, and in which they place their comfort and satisfaction. This is treasure that may be spoiled and that they may be spoiled of; it is what either moth or rust may corrupt, or what thieves and soldiers may steal and carry away. But wise and happy are those who have laid up their treasures in heaven, and in the pleasant things of that world, which cannot be spoiled, which they cannot be stripped of; ever happy are they, and therefore truly wise. (2.) Was it a populous tribe, and numerous? The enemy shall depopulate it and make its men few: Samaria shall become desolate, without inhabitants. [1.] Those shall be cut off who are the guard and joy of the present generation; the men who bear arms shall bear them to no purpose, for they shall fall by the sword, so that there shall be none to make head against the fury of the conqueror nor to take care of the concerns either of the public or of private families. [2.] Those shall be cut off who are the seed and hope of the next generation, who should rise up in the places of those who fell by the sword; the whole nation must be rooted out, and therefore the infants shall be dashed to pieces, in the most cruel and barbarous manner, and, which is if possible yet more inhuman, the women with child shall be ripped up. Thus shall the glory of Samaria flee away from the birth, and from the womb, ch. ix. 11; x. 14. See instances of this cruelty, 2 Kings viii. 12; xv. 16; Amos i. 13.
II. Let us now see how God was the help of this self-destroying people, how he was their only help (v. 10): I will be thy King, to rule and save thee. Though they had refused to be his subjects and had rebelled against him, yet he would still be their King and would not abandon them. The business and care of a good king is to keep his people, not only from ruined by foreign enemies, but from ruining themselves and one another. Thus will God yet be Israel's King, as he was their King of old. Note, Our case would be sad indeed if God were not better to us than we are to ourselves.
1. God will be their King when they have no other king; he will protect and save them when those are cut off and gone who should have been their protectors and saviours: I will be he (so v. 10 may be read), he that shall help thee. "Where is the king that may save thee in all thy cities, that may go in and out before thee, and fight thy battles, when thy cities are invaded by a foreign power, and suppress the more dangerous quarrels of thy citizens among themselves? Where are thy judges, who by administering public justice should preserve the public peace? For it is righteousness and peace that kiss each other. Where are thy judges that thou hadst such a desire of and such a dependence upon, of whom thou saidst, Give me a king and princes? This refers, (1.) To the foolish wicked desire which the whole nation had of a kingly government, being weary of the theocracy, or divine government, which they had been under during the time of the Judges, because it looked too mean for them. They rejected Samuel, and in him the Lord, when they said, Give us a king like the nations, whereas the Lord was their King. (2.) To the desire which the ten tribes had of a kingly government different from that of the house of David, because they thought that was too absolute and bore too hard upon them, and they hoped to better themselves by setting up Jeroboam. Both these are instances, [1.] Of men's improvidence for themselves. When they are uneasy with their present lot they are fond of novelty, and think to better themselves by a change; but they are commonly disappointed, and do not find that advantage in the alteration which they promised themselves. [2.] Of men's impiety towards God, in thinking to refine upon his appointments and amend them. God gave Israel judges and prophets for their guidance; but they were weary of them, and cried, Give us a king and princes. God gave them the house of David, established it by a covenant of royalty; but they were soon weary of that too, and cried, We have no part in David. Those destroy themselves who are not pleased with what God does for them, but think they can do better for themselves. Well, in both these requests, Providence humoured them, gave them Saul first, and afterwards Jeroboam. And what the better were they for them? Saul was given in anger (given in thunder, 1 Sam. xii. 18, 19) and soon after was taken away in wrath, upon Mount Gilboa. The kingly government of the ten tribes was given in anger, not only against Solomon for his defection, but against the ten tribes that desired it, for their discontent and disaffection to the house of David; and God was now about to take that away in wrath by the power of the king of Assyria. And then, where is thy King? He is gone, and thou shalt abide many days without a king, and without a prince (ch. iii. 4), shalt have none to save thee, none to rule thee. Note, First, God often gives in anger what we sinfully and inordinately desire, gives it with a curse, and with it gives us up to our own hearts' lusts. Thus he gave Israel quails. Secondly, What we inordinately desire we are commonly disappointed in, and it cannot save us, as we expected it should. Thirdly, What God gives in anger he takes away in wrath; what he gives because we did not desire it well he takes away because we did not use it well. It is the happiness of the saints that, whether God gives or takes, it is all in love, and furnishes them with matter for praise. To the pure all things are pure. It is the misery of the wicked that, whether God gives or takes, it is all in wrath; to them nothing is pure, nothing is comfortable.
2. God will do that for them which no other king could do if they had one (v. 14): I will ransom them from the power of the grave. Though Israel, according to the flesh, be abandoned to destruction, God has mercy in store for his spiritual Israel, in whom all the promises were to have their accomplishment, and this among the rest, for to them the apostle applies it (1 Cor. xv. 55), and particularly to the blessed resurrection of believers at the great day, yet not excluding their spiritual resurrection from the death of sin to a holy, heavenly, spiritual, and divine life. It is promised, (1.) That the captives shall be delivered, shall be ransomed, from the power of the grave. Their deliverance shall be by ransom; and we know who it was that paid their ransom, and what the ransom was, for it was the Son of man that gave his life a ransom for many, Matt. xx. 28. It is he that thus redeemed them. Those who, upon their repenting and believing, are, for the sake of Christ's righteousness, acquitted from the guilt of sin and saved from death and hell, which are the wages of sin, are those ransomed of the Lord that shall, in the great day, be brought out of the grave in triumph, and it shall be as impossible for the banks of death to hold them as it was to hold their Master. (2.) That the conqueror shall be destroyed: O death! I will be thy plagues. Jesus Christ was the plague and destruction of death and the grave when by death he destroyed him that had the power of death, and when in his own resurrection he triumphed over the grave. But the complete destruction of them will be in the resurrection of believers at the great day, when death shall for ever be swallowed up in victory, and it is the last enemy that shall be destroyed. But the word which we translate I will may as well be rendered Ubi nunc--Where now are thy plagues? And so the apostle took it: 'O death! where is thy plague, or sting, with which thou hast so long pestered the world? O grave! where is thy victory, or thy destruction, wherewith thou has destroyed mankind?" Christ has abolished death, has broken the power of it and altered the property of it, and so enabled us to triumph over it. This promise he has made, and it shall be made good to all that are his; for repentance shall be hidden from his eyes; he will never recall this sentence passed on death and the grave, for he is not a man that he should repent. Thanks be to God therefore who gives us the victory.
Adam Clarke: Commentary on the Bible - 1831
13:9: O Israel, thou hast destroyed thyself - These evils come not by my immediate infliction; they are the consequences of thy own crimes. In the above terrifying figures of the ferocious beasts, the prophet only shows what they would meet with from the hand of the Assyrians in the war, the famine, and the captivity; God being represented as doing what he only permits to be done.
But in me is thine help - "Though thou hast destroyed thyself, yet in me alone can thy help be found" - Newcome. And others read, And who will help thee? reading מי mi, who, for בי bi, in me. Though this is countenanced by the Syriac, yet there is no evidence of it in any of the MSS. yet collated, nor do I think it to be the true reading.
Albert Barnes: Notes on the Bible - 1834
13:9: O Israel, thou hast destroyed thyself, but in Me is thy help - This is one of the concise sayings of Hosea, which is capable of many shades of meaning. The five words, one by one, are literally, "Israel, thy destruction, for" or "that, in" or "against Me, in" or "against thy help." Something must be supplied any way; the simplest seems; "O Israel, thy destruction" is, "that" thou hast been, hast rebelled "against Me, against thy help" . Yet, in whatever way the words are filled up, the general sense is the same, that God alone is our help, we are the sources of our own destruction; and "that," in separating ourselves from God, or rebelling against Him who is our help until we depart from Him, who alone could be, and who if we return, will be, our help. The sum of the meaning is, all our destruction is from ourselves; all our salvation is from God. : "Perdition, reprobation, obduration, damnation, are not, properly and in themselves, from God, dooming to perdition, reprobating, obdurating, damning, but from man sinning, and obduring or hardening himself in sin to the end of life. Contrariwise, predestination, calling, grace, are not from the foreseen merits of the predestinate, but from God, predestinating, calling, and, by His grace, forecoming the predestinate. Wherefore although the cause or ground, why they are predestinated, does not lie in the predestinate, yet in the not-predestinated does lie the ground or cause why they are not predestinated."
"This saying then, 'O Israel, thou hast destroyed thyself, but in Me is thy help,' may be thus unfolded;
Thy captivity, Israel, is from thee; thy redemption from Me.
Thy perishing is from thee; thy salvation from Me.
Thy death from thee; thy life from Me.
Thy evil from thee; thy good from Me.
Thy reprobation from thee; thy predestination from Me, who ever stand at the door of thy heart and in mercy knock.
Thy dereliction from thee; thy calling from Me.
Thy misery from thee; thy bliss from Me.
Thy damnation from thee, thy salvation and beatifying from Me."
For " many good things doeth God in man, which man doeth not, but none doeth man, which God endueth not man to do." : "The first cause of the defect of grace is from us; but the first cause of the gift of grace is from God." : "Rightly is God called, not the Father of judgments or of vengence, but the "Father of mercies," because from Himself is the cause and origin of His mercy, from us the cause of His judging or avenging."
"Blessed the soul which comprehendeth this, not with the understanding only, but with the heart. Nothing can destroy us before God, but sin, the only real evil; and sin is wholly from us, God can have no part in it. But every aid to withdraw us from sin, or to hinder us from falling into it, comes from God alone, the sole Source of our salvation. The soul then must ever bless God, in its ills and its good; in its ills, by confessing that itself is the only cause of its suffering; in its good, owning that, when altogether unworthy of it, God pRev_ented it by His grace, and preserves it each instant by His Almighty goodness."
: "No power, then, of the enemy could harm thee, unless, by thy sins, thou calledst forth the anger of God against thee to thy destruction. Ascribe it to thyself, not to the enemy. So let each sinful city or sinful soul say, which by its guilt draws on it the vengeance of God."
This truth, that in Him alone is help, He confirms by what follows:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: thou: Hos 14:1; Kg2 17:7-17; Pro 6:32, Pro 8:36; Isa 3:9, Isa 3:11; Jer 2:17, Jer 2:19, Jer 4:18, Jer 5:25; Mal 1:9
but: Hos 13:4; Deu 33:26; Psa 33:20, Psa 46:1, Psa 121:1, Psa 121:2, Psa 146:5; Eph 1:3-5; Tit 3:3-7
is thine help: Heb. in thy help
Carl Friedrich Keil and Franz Delitzsch
13:9
Hos 13:9 commences a new strophe, in which the prophet once more discloses to the people the reason for their corruption (Hos 13:9-13); and after pointing to the saving omnipotence of the Lord (Hos 13:14), holds up before them utter destruction as the just punishment for their guilt (Hos 13:15 and Hos 14:1). Hos 13:9. "O Israel, it hurls thee into destruction, that thou (art) against me, thy help. Hos 13:10. Where is thy king? that he may help thee in all thy cities: and (where) they judges? of whom thou saidst, Give me king and princes! Hos 13:11. I give thee kings in my anger, and take them away in my wrath." שׁחתך does not combine together the verbs in Hos 13:8, as Hitzig supposes; nor does Hos 13:9 give the reason for what precedes, but shichethkhâ is explained by Hos 13:10, from which we may see that a new train of thought commences with Hos 13:9. Shichēth does not mean to act corruptly here, as in Deut 32:5; Deut 9:12, and Ex 32:7, but to bring into corruption, to ruin, as in Gen 6:17; Gen 9:15; Num 32:15, etc. The sentence כּי בי וגו cannot be explained in any other way than by supplying the pronoun אתּה, as a subject taken from the suffix to שׁחתך (Marck, and nearly all the modern commentators). "This throws thee into distress, that thou hast resisted me, who am thy help." בעזרך: as in Deut 33:26, except that ב is used in the sense of against, as in Gen 16:12; 2Kings 24:17, etc. This opposition did not take place, however, when all Israel demanded a king of Samuel (1Kings 8:5). For although this desire is represented there (Hos 13:7) as the rejection of Jehovah, Hosea is speaking here simply of the Israel of the ten tribes. The latter rebelled against Jehovah, when they fell away from the house of David, and made Jeroboam their king, and with contempt of Jehovah put their trust in the might of their kings of their own choosing (3Kings 12:16.). But these kings could not afford them any true help. The question, "Where" ('ehı̄ only occurs here and twice in Hos 13:14, for אי or איה, possibly simply from a dialectical variation - vid. Ewald, 104, c - and is strengthened by אפוא, as in Job 17:15), "Where is thy king, that he may help thee?" does not presuppose that Israel had no king at all at that time, and that the kingdom was in a state of anarchy, but simply that it had no king who could save it, when the foe, the Assyrian, attacked it in all its cities. Before shōpheteykhâ (thy judges) we must repeat 'ĕhı̄ (where). The shōphetı̄m, as the use of the word sârı̄m (princes) in its stead in the following clause clearly shows, are not simple judges, but royal counsellors and ministers, who managed the affairs of the kingdom along with the king, and superintended the administration of justice. The saying, "Give me a king and princes," reminds us very forcibly of the demand of the people in the time of Samuel; but they really refer simply to the desire of the ten tribes for a king of their own, which manifested itself in their dissatisfaction with the rule of the house of David, and their consequent secession, and to their persistence in this secession amidst all the subsequent changes of the government. We cannot therefore take the imperfects אתּן and אקּח in Hos 13:11 as pure preterites, i.e., we cannot understand them as referring simply to the choice of Jeroboam as king, and to his death. The imperfects denote an action that is repeated again and again, for which we should use the present, and refer to all the kings that the kingdom of the ten tribes had received and was receiving still, and to their removal. God in His wrath gives the sinful nation kings and takes them away, in order to punish the nation through its kings. This applies not merely to the kings who followed one another so rapidly through conspiracy and murder, although through these the kingdom was gradually broken up and its dissolution accelerated, but to the rulers of the ten tribes as a whole. God gave the tribes who were discontented with the theocratical government of David and Solomon a king of their own, that He might punish them for their resistance to His government, which came to light in the rebellion against Rehoboam. He suspended the division of the kingdom not only over Solomon, as a punishment for his idolatry, but also over the rebellious ten tribes, who, when they separated themselves from the royal house to which the promise had been given of everlasting duration, were also separated from the divinely appointed worship and altar, and given up into the power of their kings, who hurled one another from the throne; and God took away this government from them to chastise them for their sins, by giving them into the power of the heathen, and by driving them away from His face. It is to this last thought, that what follows is attached. The removal of the king in wrath would occur, because the sin of Ephraim was reserved for punishment.
Geneva 1599
13:9 O Israel, thou (f) hast destroyed thyself; but in me [is] thine help.
(f) Your destruction is certain, and my benefits toward you declare that it comes not from me: therefore your own malice, idolatry, and vain confidence in men must necessarily be the cause of it.
John Gill
13:9 O Israel, thou hast destroyed thyself,.... Though the Lord was a lion, a leopard, and a bear to them, yet their destruction was not owing to him, but to themselves; he was not chargeable with it, but they only; the fault and blame was theirs; their own sins brought it on them, and provoked him to such righteous wrath and vengeance before expressed: this is said to clear the Lord from any imputation of this kind, and to lay it where it should be It may be rendered, "it hath destroyed thee" (k); either the calf, as Kimchi, and the worshipping of that, their idolatry; or their king, as others, taking it from the following verse by way of anticipation; or rather it may refer to all their sins before observed, their idolatry, luxury, and ingratitude. Gussetius (l) thinks the word has the signification of "burning", as in Is 3:24; and renders it, "burning in me hath destroyed thee, even in him who is thy help"; that is, by their sins they had made God their enemy, who is a consuming fire, and whose burning wrath destroyed them, in whom otherwise they would have had help. Now though this may primarily regard the destruction of the civil state and kingdom of Israel for their sins, yet it may be applied to the spiritual and eternal state of men. Man is a lost, ruined, and undone creature; he is depraved and corrupted in his whole nature, soul and body; the image of God in him is marred and spoiled; there is no holiness in him, nor any righteousness upon him; no will nor power to that which is good; though he has not lost the natural liberty of his will, he has lost the moral liberty of it, and is a slave to his lusts, and a vassal to Satan; he has no true knowledge of that which is good, no inclination to it, nor strength to perform it he is dead in sin, and dead in law; he is under the curse of it, and in the open way to everlasting ruin and destruction; and is in himself both helpless and lifeless; and he is a self-destroyed creature; his destruction is not owing to Satan only, though he was an instrument of the ruin of mankind; nor to the first parents of human nature only, in whom all men naturally and federally were, in whom they sinned, and with whom they fell; but to their own actual sins and transgressions. However, their destruction is not to be charged upon God, or ascribed to any decree of his, which is no cause of man's damnation, but sin only; nor to any sentence of condemnation passed by him, or the execution of it, which both belong to him as a righteous Judge; but to themselves and their sins, as is owned both by good men, who under true and saving convictions acknowledge their damnation would be just, if God should execute it on them; and by bad men, even the damned in hell; this will be the never dying worm, the remorse of a guilty conscience, that they have brought all this ruin on themselves;
but in me is thine help; not in themselves, not in any creature, but in the Lord alone; the Word of the Lord, as the Targum; the essential Word, the Son of God, our Lord Jesus Christ, on whom his divine Father has laid the help of his people; and who has helped them, and saved them from their sins, the cause of their destruction, and from wrath, which they deserved by reason of them; and has brought them out of a wretched state, a pit wherein is no water, into a comfortable, glorious, and happy one, and delivered them out of the hands of all their enemies; and helps them to what they want, to holiness, righteousness, and strength; to all supplies of grace here, and glory hereafter. Some render the particle as causal, "for in me", &c. (m) and so make it to be a reason either proving that God could not be the cause of their destruction, because in him was their help, and in him only; or that their destruction was owing to themselves; "for in" or "against me, against thine help"; thou hast transgressed and rebelled; so Jarchi.
(k) "perdidit te", Vatablus, Calvin, Junius & Tremellius, Piscator, Zanchius, De Dieu, Rivet; "corrupit te", Cocceius. (l) Comment, Ebr. p. 367. (m) "quia in me", Montanus, Calvin, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
13:9 thou . . . in me--in contrast.
hast destroyed thyself--that is, thy destruction is of thyself (Prov 6:32; Prov 8:36).
in me is thine help--literally, "in thine help" (compare Deut 33:26). Hadst thou rested thy hope in Me, I would have been always ready at hand for thy help [GROTIUS].
13:1013:10: Ո՞ւր է թագաւորն քո, նա՛ փրկեսցէ զքեզ. յամենայն քաղաքս քո իրա՛ւ արասցէ քեզ. զորմէ ասացերն թէ տո՛ւր ինձ թագաւոր եւ իշխան։
10 Ո՞ւր է քո թագաւորը, որ փրկի քեզ քո բոլոր քաղաքներում,որ դատի քեզ,եւ որի մասին ասացիր, թէ՝“Տո՛ւր ինձ թագաւոր եւ իշխան”:
10 Հիմա ո՞ւր է քու թագաւորդ, Որպէս զի քու բոլոր քաղաքներդ ազատէ Եւ ո՞ւր են այն իշխանները, որ քեզ պահեն, Որոնց համար ըսիր թէ «Ինծի թագաւոր ու իշխաններ տուր»։
Ո՞ւր է թագաւորն քո, նա փրկեսցէ զքեզ յամենայն քաղաքս քո, [138]իրաւ արասցէ քեզ``, զորմէ ասացերն թէ` Տուր ինձ թագաւոր եւ իշխան:

13:10: Ո՞ւր է թագաւորն քո, նա՛ փրկեսցէ զքեզ. յամենայն քաղաքս քո իրա՛ւ արասցէ քեզ. զորմէ ասացերն թէ տո՛ւր ինձ թագաւոր եւ իշխան։
10 Ո՞ւր է քո թագաւորը, որ փրկի քեզ քո բոլոր քաղաքներում,որ դատի քեզ,եւ որի մասին ասացիր, թէ՝“Տո՛ւր ինձ թագաւոր եւ իշխան”:
10 Հիմա ո՞ւր է քու թագաւորդ, Որպէս զի քու բոլոր քաղաքներդ ազատէ Եւ ո՞ւր են այն իշխանները, որ քեզ պահեն, Որոնց համար ըսիր թէ «Ինծի թագաւոր ու իշխաններ տուր»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1013:10 Где царь твой теперь? Пусть он спасет тебя во всех городах твоих! Где судьи твои, о которых говорил ты: >?
13:10 ποῦ που.1 where? ὁ ο the βασιλεύς βασιλευς monarch; king σου σου of you; your οὗτος ουτος this; he καὶ και and; even διασωσάτω διασωζω thoroughly save; bring safely through σε σε.1 you ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσίν πολις city σου σου of you; your κρινάτω κρινω judge; decide σε σε.1 you ὃν ος who; what εἶπας επω say; speak δός διδωμι give; deposit μοι μοι me βασιλέα βασιλευς monarch; king καὶ και and; even ἄρχοντα αρχων ruling; ruler
13:10 אֱהִ֤י ʔᵉhˈî אֱהִי where מַלְכְּךָ֙ malkᵊḵˌā מֶלֶךְ king אֵפֹ֔וא ʔēfˈô אֵפֹו then וְ wᵊ וְ and יֹושִֽׁיעֲךָ֖ yôšˈîʕᵃḵˌā ישׁע help בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עָרֶ֑יךָ ʕārˈeʸḵā עִיר town וְ wᵊ וְ and שֹׁ֣פְטֶ֔יךָ šˈōfᵊṭˈeʸḵā שׁפט judge אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֔רְתָּ ʔāmˈartā אמר say תְּנָה־ tᵊnā- נתן give לִּ֖י llˌî לְ to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king וְ wᵊ וְ and שָׂרִֽים׃ śārˈîm שַׂר chief
13:10. ubi est rex tuus maxime nunc salvet te in omnibus urbibus tuis et iudices tui de quibus dixisti da mihi regem et principesWhere is thy king? now especially let him save thee in all thy cities: and thy judges, of whom thou saidst: Give me kings and princes.
10. Where now is thy king, that he may save thee in all thy cities? and thy judges, of whom thou saidst, Give me a king and princes?
13:10. Where is your king? Now, especially, let him save you in all your cities, and from your judges, about whom you said, “Give me kings and princes.”
13:10. I will be thy king: where [is any other] that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
I will be thy king: where [is any other] that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes:

13:10 Где царь твой теперь? Пусть он спасет тебя во всех городах твоих! Где судьи твои, о которых говорил ты: <<дай нам царя и начальников>>?
13:10
ποῦ που.1 where?
ο the
βασιλεύς βασιλευς monarch; king
σου σου of you; your
οὗτος ουτος this; he
καὶ και and; even
διασωσάτω διασωζω thoroughly save; bring safely through
σε σε.1 you
ἐν εν in
πάσαις πας all; every
ταῖς ο the
πόλεσίν πολις city
σου σου of you; your
κρινάτω κρινω judge; decide
σε σε.1 you
ὃν ος who; what
εἶπας επω say; speak
δός διδωμι give; deposit
μοι μοι me
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἄρχοντα αρχων ruling; ruler
13:10
אֱהִ֤י ʔᵉhˈî אֱהִי where
מַלְכְּךָ֙ malkᵊḵˌā מֶלֶךְ king
אֵפֹ֔וא ʔēfˈô אֵפֹו then
וְ wᵊ וְ and
יֹושִֽׁיעֲךָ֖ yôšˈîʕᵃḵˌā ישׁע help
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עָרֶ֑יךָ ʕārˈeʸḵā עִיר town
וְ wᵊ וְ and
שֹׁ֣פְטֶ֔יךָ šˈōfᵊṭˈeʸḵā שׁפט judge
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמַ֔רְתָּ ʔāmˈartā אמר say
תְּנָה־ tᵊnā- נתן give
לִּ֖י llˌî לְ to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
וְ wᵊ וְ and
שָׂרִֽים׃ śārˈîm שַׂר chief
13:10. ubi est rex tuus maxime nunc salvet te in omnibus urbibus tuis et iudices tui de quibus dixisti da mihi regem et principes
Where is thy king? now especially let him save thee in all thy cities: and thy judges, of whom thou saidst: Give me kings and princes.
13:10. Where is your king? Now, especially, let him save you in all your cities, and from your judges, about whom you said, “Give me kings and princes.”
13:10. I will be thy king: where [is any other] that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
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
10. Ст. 10-й не говорит о том, что у Израиля нет уже царя: пророк указывает только на беспомощность Израильских царей, ввиду вступления врага во все города. Говорил ты: дай нам царя и начальников, указание на отпадение Израиля от дома Давида.
Adam Clarke: Commentary on the Bible - 1831
13:10: Give me a king and princes? - Referring to the time in which they cast off the Divine theocracy and chose Saul in the place of Jehovah.
Albert Barnes: Notes on the Bible - 1834
13:10: I will be thy King - (literally, "I would be" thy King) Where is any other that, etc. A better translation would be: "Where now is thy king, that he may save thee in all thy cities; and thy judges, of whom thou saidst, give me a king and princes."
As Israel was under Samuel, such it remained. "Then" it mistrusted God, and looked to man for help, saying, "Nay, but we will have a king over us, that we also may be like other nations, and that our king may judge us, and go out before us, and fight our battles" Sa1 8:19. In choosing man they rejected God. The like they did, when they chose Jeroboam. In order to rid themselves of the temporary pressure of Rehoboam's taxes, they demanded anew "king and princes." First they rejected God as their king; then they rejected the king whom God appointed, and Him in His appointment. "In all thy cities." It was then to be one universal need of help. They had chosen a king "to fight their battles," and had rejected God. Now was the test, whether their choice had been good or evil. One cry for help went up from "all their cities." God would have heard it; could man?
: "This question is like that other, 'Where are their gods, their rock in whom they trusted, which did eat the fat of their sacrifices, and drink the wine of their drink offerings?' Deu 32:37-39. As there, when no answer could be made, He adds, 'See now that I, I am He, and that there is no god with Me,' so here He subjoins;"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: I will be thy king: or, Where is thy king, "King Hosea being then in prison, Kg2 17:4." Psa 10:16, Psa 44:4, Psa 47:6, Psa 47:7, Psa 74:12, Psa 89:18, Psa 149:2; Isa 33:22, Isa 43:15; Jer 8:19; Zac 14:9; Joh 1:49
where: Hos 13:4, Hos 10:3; Deu 32:37-39; Jer 2:28
thy judges: Hos 8:4; Jdg 2:16-18; Sa1 8:5, Sa1 8:6, Sa1 8:19, Sa1 8:20, Sa1 12:11, Sa1 12:12; Kg1 12:20
Geneva 1599
13:10 (g) I will be thy king: where [is any other] that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
(g) I am all one; (Jas 1:17).
John Gill
13:10 I will be thy King, where is any other that may save thee in all thy cities?.... Governor, Protector, and Defender; and so confirming what is before said, that their help was in him: or, as the Targum, Abarbinel, and others (n), "where is thy king now, that he may serve thee in all thy cities?" whom they had asked, rejecting the Lord, and in whom they had put their trust and confidence for help; and now either having no king, he being taken away from them by death, or by the enemy; or if they had, he being unable to help them in their distress; they are ironically asked where he was, that he might exert himself and save them, if he could, in all the cities of the land, where the enemy were come, a, a had besieged and took them:
and thy judges, of whom thou saidst give me a king and princes? that is; where are thy king and his nobles, his courtiers and his counsellors, and all judges, magistrates, and governors subordinate to him? let them arise for thy help, if they can, by their policy or power, by their counsel, or by their arms; for judges and princes design such as were of the king's court and council, or acted in government under his direction and influence; for though these are not expressly mentioned, when they asked for a king, yet are implied; since there is no king without a court and nobles to attend him, to advise with, and to act under him. This refers to the story in 1Kings 8:6, &c. and seems to be the leading step to Israel's ruin and destruction as a state.
(n) "ubi Rex tuus", Junius & Tremellius, Piscator, Zanchius, Liveleus, Drusius, Cocceius, Schmidt, Targum. So Noldius, Concord. Ebr. Part. p. 101. No. 496.
John Wesley
13:10 Thy king - I would have been thy king to govern and save thee, but thou refusedst me in both: yet I will be thy king to punish thee. Thy judges - Where are they now? And princes - Necessary to assist the king.
Robert Jamieson, A. R. Fausset and David Brown
13:10 I will be thy king; where--rather, as the Margin and the Septuagint, Syriac, Vulgate, "Where now is thy king?" [MAURER]. English Version is, however, favored both by the Hebrew, by the antithesis between Israel's self-chosen and perishing kings, and God, Israel's abiding King (compare Hos 3:4-5).
where . . . Give me a king--Where now is the king whom ye substituted in My stead? Neither Saul, whom the whole nation begged for, not contented with Me their true king (1Kings 8:5, 1Kings 8:7, 1Kings 8:19-20; 1Kings 10:19), nor Jeroboam, whom subsequently the ten tribes chose instead of the line of David My anointed, can save thee now. They had expected from their kings what is the prerogative of God alone, namely, the power of saving them.
judges--including all civil authorities under the king (compare Amos 2:3).
13:1113:11: Եւ ետու քեզ թագաւոր բարկութեամբ իմով, եւ կարճեցի սրտմտութեամբ իմով։
11 Ես քեզ թագաւոր տուեցի իմ բարկութեամբեւ յետ վերցրի նրան իմ սրտմտութեամբ:
11 Իմ բարկութիւնովս քեզի թագաւոր տուի Ու իմ սրտմտութիւնովս հեռացուցի։
Ետու քեզ թագաւոր բարկութեամբ իմով, եւ կարճեցի սրտմտութեամբ իմով:

13:11: Եւ ետու քեզ թագաւոր բարկութեամբ իմով, եւ կարճեցի սրտմտութեամբ իմով։
11 Ես քեզ թագաւոր տուեցի իմ բարկութեամբեւ յետ վերցրի նրան իմ սրտմտութեամբ:
11 Իմ բարկութիւնովս քեզի թագաւոր տուի Ու իմ սրտմտութիւնովս հեռացուցի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1113:11 И Я дал тебе царя во гневе Моем, и отнял в негодовании Моем.
13:11 καὶ και and; even ἔδωκά διδωμι give; deposit σοι σοι you βασιλέα βασιλευς monarch; king ἐν εν in ὀργῇ οργη passion; temperament μου μου of me; mine καὶ και and; even ἔσχον εχω have; hold ἐν εν in τῷ ο the θυμῷ θυμος provocation; temper μου μου of me; mine
13:11 אֶֽתֶּן־ ʔˈetten- נתן give לְךָ֥ lᵊḵˌā לְ to מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king בְּ bᵊ בְּ in אַפִּ֔י ʔappˈî אַף nose וְ wᵊ וְ and אֶקַּ֖ח ʔeqqˌaḥ לקח take בְּ bᵊ בְּ in עֶבְרָתִֽי׃ ס ʕevrāṯˈî . s עֶבְרָה anger
13:11. dabo tibi regem in furore meo et auferam in indignatione meaI will give thee a king in my wrath, and will take him away iu my indignation.
11. I have given thee a king in mine anger, and have taken him away in my wrath.
13:11. I will give you a king in my wrath, and I will take him away in my indignation.
13:11. I gave thee a king in mine anger, and took [him] away in my wrath.
I gave thee a king in mine anger, and took [him] away in my wrath:

13:11 И Я дал тебе царя во гневе Моем, и отнял в негодовании Моем.
13:11
καὶ και and; even
ἔδωκά διδωμι give; deposit
σοι σοι you
βασιλέα βασιλευς monarch; king
ἐν εν in
ὀργῇ οργη passion; temperament
μου μου of me; mine
καὶ και and; even
ἔσχον εχω have; hold
ἐν εν in
τῷ ο the
θυμῷ θυμος provocation; temper
μου μου of me; mine
13:11
אֶֽתֶּן־ ʔˈetten- נתן give
לְךָ֥ lᵊḵˌā לְ to
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
אַפִּ֔י ʔappˈî אַף nose
וְ wᵊ וְ and
אֶקַּ֖ח ʔeqqˌaḥ לקח take
בְּ bᵊ בְּ in
עֶבְרָתִֽי׃ ס ʕevrāṯˈî . s עֶבְרָה anger
13:11. dabo tibi regem in furore meo et auferam in indignatione mea
I will give thee a king in my wrath, and will take him away iu my indignation.
13:11. I will give you a king in my wrath, and I will take him away in my indignation.
13:11. I gave thee a king in mine anger, and took [him] away in my wrath.
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
11. Употребленные пророком глагольные формы (дал, отнял) выражают действие часто повторяющееся и могут быть переведены наст. временем. Пророк говорит о царской власти вообще. Вместо слова отнял в слав. т. "утвержахся" (греч. escsn): возможно, что escon возникло из первоначального apescon - удалил.
Adam Clarke: Commentary on the Bible - 1831
13:11: I gave thee a king in mine anger - Such was Saul; for they highly offended God when they clamoured to have a king like the heathen nations that were around them.
Took him away in my wrath - Permitted him and the Israelites to fall before the Philistines. Others think that Shalmaneser was the king thus given, and Hoshea the king thus taken away.
Albert Barnes: Notes on the Bible - 1834
13:11: I gave thee a king in Mine anger - o: "God, when He is asked for ought amiss, sheweth displeasure, when He giveth, hath mercy, when He giveth not." "The devil was heard," (in asking to enter into the swine) "the Apostle was not heard," (when he prayed that the messenger of Satan might depart from him) , "God heard him whom He purposed to condemn; and He heard not him whom He willed to heal." : "God, when propitious, denieth what we love, when we love amiss; when wroth, He giveth to the lover, what he loveth amiss. The Apostle saith plainly, "God gave them over to their own hearts' desire." He gave them then what they loved, but, in giving, condemned them." God did appoint Jeroboam, although not in the way in which Israel took him. Jeroboam and Israel took, as from themselves, what God appointed; and, so taking it, marred God's gift.
Taking it to themselves from themselves, they maintained it for themselves by human policy and sin. As was the beginning, such was the whole course of their kings. The beginning was rebellion; murder, intestine commotion, anarchy, was the oft-repeated issue. God was against them and their kings; but he let them have their way. In His displeasure with them He allowed them their choice; in displeasure with their evil kings He took them away. Some He smote in their own persons, some in their posterity. So often as He gave them, so often He removed them, until, in Hoshea, He took them away foRev_er. This too explains, how what God "gave in anger," could be "taken away" also "in anger." The civil authority was not a thing wrong in itself, the ceasing whereof must be a mercy. Israel was in a worse condition through its separate monarchy; but, apart from the calf-worship, it was not sin. The changing of one king for another did not mend it.
Individual kings were taken away in anger against themselves; their removal brought fresh misery and bloodshed. Nations and Churches and individuals may put themselves in an evil position, and God may have allowed it in His anger, and yet, it may be their wisdom and humility to remain in it, until God change it, lest He should "take" it away, not in forgiveness, but in "anger." : "David they neither asked for, nor did the Lord give him in His anger; but the Lord first chose him in mercy, gave him in grace, in His supreme good-pleasure He strengthened and preserved him." : "Let no one who suffereth from a wicked ruler, accuse "him" from whom he suffereth, for it was from his own ill deserts, that he became subject to such a ruler. Let him accuse then his own deeds, rather than the injustice of the ruler, for it is written, "I gave thee a king in Mine anger." Why then disdain to have as rulers, those whose rule we receive from the anger of God?" : "When a reprobate people is allowed to have a reprobate pastor, that pastor is given, neither for his own sake, nor for that of the people; inasmuch as he so governeth, and they so obey, that neither the teacher nor the taught are found meet to attain to eternal bliss. Of whom the Lord saith by Hosea, "I gave thee a king in Mine anger." For in the anger of God is a king given, when the bad have a worse appointed as their ruler. Such a pastor is then given, when he undertakes the rule of such a people, both being condemned alike to everlasting punishment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: Hos 10:3; Sa1 8:7-9, Sa1 10:19, Sa1 12:13, Sa1 15:22, Sa1 15:23, Sa1 16:1, Sa1 31:1-7; Kg1 12:15, Kg1 12:16, Kg1 12:26-32, Kg1 14:7-16; Kg2 17:1-4; Pro 28:2
John Gill
13:11 I gave thee a king in mine anger,.... Not the king of Assyria, sent to waste and destroy them, and carry them captive, as some, for of him the next clause cannot be said; nor Jeroboam, the first king of the ten tribes, as others, who was not given in anger to Israel, but to Solomon; rather Saul, as Kimchi and Aben Ezra, the first king of all Israel; and who was given at the request of the people, though in anger and resentment, they rejecting God their King; or it may design the kingly office and power in general, in a succession of kings from him the first of them:
and took him away in my wrath; not Jeroboam, who does not appear to be taken away by death in wrath; rather Saul, who died in battle with the Philistines, and fell on the mountains of Gilboa: but it may be rendered better, "I will take him away" (o); and refers not to Zedekiah the last king of Judith, as some in Kimchi; but to Hoshea, the last king of the ten tribes; for it is of there more especially the words, both in the text and context, are spoken; and so it respects the entire removal of kingly power from them, which ceased in Hoshea; see Hos 3:4.
(o) "et auferam", Zanchius, Piscator, Cocceius, V. L. "recipiam", Drusius; "accipiam", Schmidt.
John Wesley
13:11 A king - Such as Shallum, Menahem, Pekah.
Robert Jamieson, A. R. Fausset and David Brown
13:11 I gave . . . king in . . . anger . . . took . . . away in . . . wrath--true both of Saul (1Kings 15:22-23; 1Kings 16:1) and of Jeroboam's line (4Kings 15:30). Pekah was taken away through Hoshea, as he himself took away Pekahiah; and as Hoshea was soon to be taken away by the Assyrian king.
13:1213:12: Ծրա՛ր անիրաւութեանց Եփրեմ. եւ ծածկեալ կան մեղքն նորա[10463]։ [10463] Ոմանք. Անիրաւութեանց է Եփրեմ։
12 Եփրեմը անիրաւութիւնների կծիկ է,եւ նրա մեղքերը թաքնուած են:
12 Եփրեմին անօրէնութիւնը կապուած է, Անոր մեղքը պահուած է։
Ծրար անիրաւութեանց Եփրեմ, ծածկեալ կան մեղքն նորա:

13:12: Ծրա՛ր անիրաւութեանց Եփրեմ. եւ ծածկեալ կան մեղքն նորա[10463]։
[10463] Ոմանք. Անիրաւութեանց է Եփրեմ։
12 Եփրեմը անիրաւութիւնների կծիկ է,եւ նրա մեղքերը թաքնուած են:
12 Եփրեմին անօրէնութիւնը կապուած է, Անոր մեղքը պահուած է։
zohrab-1805▾ eastern-1994▾ western am▾
13:1213:12 Связано в узел беззаконие Ефрема, сбережен его грех.
13:12 συστροφὴν συστροφη conspiracy ἀδικίας αδικια injury; injustice Εφραιμ εφραιμ Ephraim; Efrem ἐγκεκρυμμένη εγκρυπτω encrypt; conceal ἡ ο the ἁμαρτία αμαρτια sin; fault αὐτοῦ αυτος he; him
13:12 צָרוּר֙ ṣārûr צרר wrap, be narrow עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin אֶפְרָ֔יִם ʔefrˈāyim אֶפְרַיִם Ephraim צְפוּנָ֖ה ṣᵊfûnˌā צפן hide חַטָּאתֹֽו׃ ḥaṭṭāṯˈô חַטָּאת sin
13:12. conligata est iniquitas Ephraim absconditum peccatum eiusThe iniquity of Ephraim is bound up, his sin is hidden.
12. The iniquity of Ephraim is bound up; his sin is laid up in store.
13:12. The iniquity of Ephraim has been bound; his sin has been engulfed.
13:12. The iniquity of Ephraim [is] bound up; his sin [is] hid.
The iniquity of Ephraim [is] bound up; his sin [is] hid:

13:12 Связано в узел беззаконие Ефрема, сбережен его грех.
13:12
συστροφὴν συστροφη conspiracy
ἀδικίας αδικια injury; injustice
Εφραιμ εφραιμ Ephraim; Efrem
ἐγκεκρυμμένη εγκρυπτω encrypt; conceal
ο the
ἁμαρτία αμαρτια sin; fault
αὐτοῦ αυτος he; him
13:12
צָרוּר֙ ṣārûr צרר wrap, be narrow
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
אֶפְרָ֔יִם ʔefrˈāyim אֶפְרַיִם Ephraim
צְפוּנָ֖ה ṣᵊfûnˌā צפן hide
חַטָּאתֹֽו׃ ḥaṭṭāṯˈô חַטָּאת sin
13:12. conligata est iniquitas Ephraim absconditum peccatum eius
The iniquity of Ephraim is bound up, his sin is hidden.
13:12. The iniquity of Ephraim has been bound; his sin has been engulfed.
13:12. The iniquity of Ephraim [is] bound up; his sin [is] hid.
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. "Как в мире временном" говорит блаж. Иероним в пояснение ст. 12-го "то, что связывается, оберегается и не утрачивается для того, для кого было связано, так все беззакония, через которые Ефрем грешил против Бога, связаны для него и сберегаются как бы скрытые в кошельке". - Евр. Zarur (связано в узел) LXX читали как сущест. Zeror, susirofh - связка; отсюда в слав. "согромаждение" (неправды).
Adam Clarke: Commentary on the Bible - 1831
13:12: The iniquity of Ephraim is bound up - It is registered in my court of justice; the death warrant is in store, and will be produced in due time. Though there be not at present the judgment inflicted which such glaring transgressions demand, yet it will surely come. Such crimes cannot go unpunished.
Albert Barnes: Notes on the Bible - 1834
13:12: The iniquity of Ephraim is bound up - (As in a bag or purse, and so, "treasured up"), as Job saith, using the same word, "My transgression is sealed up in a bag, and Thou sewest up mine iniquity." Job 14:17. "His sin" is "hid" i. e., as people lay up hidden treasure, to be brought out in its season. What Job feared for himself; was to be the portion of Ephraim. All his sins should be counted, laid by, heaped up. No one of them should escape His eye who sees all things as they pass, and with whom, when past, they are present still. One by one, sins enter into the treasure-house of wrath; silently they are stored up, until the measure is full; to be brought out and unfolded in the Great Day. Ephraim thought, as do all sinners, that because God does not punish at once, He never will. They think, either that God will bear with them always, because He bears with them so long; or that He does not see, does not regard it, is not so precise about His laws being broken. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" Ecc 8:11.
But God had forewarned them; "Is not this laid up in store with Me, and sealed up among My treasures? To Me belongeth vengeance and recompense; their foot shall slide in due time" Deu 32:34, Deu 32:5; and, "These things hast thou done, and I kept silence; and thou thoughtest wickedly that I was altogether such an one as thyself; I will reprove thee, and set them in order before thine eyes" Psa 50:21. Unrepented sin is an evergrowing store of the wrath of God, hid out of sight in the depths of the divine judgments, but of which nothing will be lost, nothing missing. Man treasures it up, lays it up in store for himself, as the Apostle saith; "Despisest thou the riches of His goodness and forbearance and long-suffering, not knowing that the goodness of God leadeth thee to repentance; but after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and Rev_elation of the righteous judgment of God, who will render to every man according to his deeds?" Rom 2:4-6. : "'Sin is hidden,' when it is laid open by no voice of confession; yea, when it is covered with a shield of proud self-defense. Then iniquity is bound up, so that it cannot be loosed or forgiven. Contrariwise a holy man saith, "I acknowledged my sin unto Thee, and my iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin" Psa 32:5.
But these hide their sin in the sight of people, and since they cannot hide it in the sight of God, they defend it with impenitent hearts, but "the pangs of a travailing woman," he saith, "shall come upon him." For as a woman can conceal her conception for a time, but, at last, the travail-pangs betraying her, she discloses what was concealed, so these can dissemble and conceal for a time their sin, but in their time all the hidden things of their hearts shall, with anguish, be Rev_ealed, according to that, 'There is nothing covered, that shall not be Rev_ealed, and hid, that shall not be known.' Mat 10:26."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: Deu 32:34, Deu 32:35; Job 14:17, Job 21:19; Rom 2:5
Carl Friedrich Keil and Franz Delitzsch
13:12
"The guilt of Ephraim is bound together: his sin is preserved. Hos 13:13. The pains of a travailing woman come upon him: he is an unwise son; that he does not place himself at the time in the breaking forth of children." Hos 13:12 is a special application of Deut 32:34 to the ten tribes. Tsârūr, bound up in a bundle, like a thing which you wish to take great care of (compare Job 14:17; 1Kings 25:29). The same thing is applied in tsâphūn, hidden, carefully preserved, so as not to be lost (Job 21:19). "All their sins are preserved for punishment" (Chald.). Therefore will pains overtake Ephraim like a woman in labour. The pains of childbirth are not merely a figurative representation of violent agony, but of the sufferings and calamities connected with the refining judgments of God, by which new life was to be born, and a complete transformation of all things effected (cf. Mic 4:9-10; Is 13:8; Is 26:17; Mt 24:8). He cannot be spared these pains, for he is a foolish son (cf. Deut 32:6, Deut 32:28.). But in what respect? This is explained in the words כּי עת וגו, "for at the time," or as עת cannot stand for לעת, more correctly "when it is time," he does not place himself in, i.e., does not enter, the opening of the womb. Mishbar bânı̄m is to be explained as in 4Kings 19:3 and Is 37:3; and עמד, c. ב as in Ezek 22:30. If the child does not come to the opening at the right time, the birth is retarded, and the life of both mother and child endangered. The mother and child are one person here. And this explains the transition from the pains of the mother to the behaviour of the child at the time of birth. Ephraim is an unwise son, inasmuch as even under the chastening judgment he still delays his conversion, and will not let himself be new-born, like a child, that at the time of the labour-pains will not enter the opening of the womb and so come to the birth.
Geneva 1599
13:12 The iniquity of Ephraim [is] (h) bound up; his sin [is] hid.
(h) It is surely laid up to be punished, as in (Jer 17:1).
John Gill
13:12 The iniquity of Ephraim is bound up; his sin is hid. Which Kimchi restrains to the sin of the calves, and worshipping them; and others to the request of a king, the context speaks of: but it seems best to understand it in a more general sense of these, with all other sins, which were bound up, and not loosed, or were not remitted and forgiven, they being impenitent, and persisting in their sins; and which were bound up as in a bag or purse, in order to be opened and brought forth in proper time in open court, and be took cognizance of in a judiciary way; with which agrees an expression in Job 14:17; or which were laid up among the treasures of divine omniscience, in the mind of God, and not forgotten by him, as they might be thought to be, and would in due time be brought to light, and vengeance took on them. So the Targum,
"the sins of the house of Ephraim are treasured up; they are reserved to punish all their offences;''
see Deut 32:34.
John Wesley
13:12 Is bound up - As sins unpardoned; for to loose sins is to forgive, and to bind sins is to charge them upon the sinner, Mt 16:19. Hid - Not from God, but laid up with God against the day of recompense.
Robert Jamieson, A. R. Fausset and David Brown
13:12 bound up . . . hid--Treasures, meant to be kept, are bound up and hidden; that is, do not flatter yourselves, because of the delay, that I have forgotten your sin. Nay (Hos 9:9), Ephraim's iniquity is kept as it were safely sealed up, until the due time comes for bringing it forth for punishment (Deut 32:34; Job 14:17; Job 21:19; compare Rom 2:5). Opposed to "blotting out the handwriting against" the sinner (Col 2:14).
13:1313:13: Երկունք իբրեւ ծննդականի հասցեն նմա. դա՛ է որդին քո իմաստուն. վասն այնորիկ այժմիկ չկարասցէ հանդարտել ՚ի բեկման որդւոց[10464]։ [10464] Ոսկան. Վասն այսորիկ այժմիկ։
13 Ծննդկանի պէս երկունք կը պատահի նրան.դա է քո իմաստուն որդին.դրա համար այժմ նա չի կարող տոկալ քո որդիների կործանմանը:
13 Անոր վրայ ծննդական կնոջ ցաւերը պիտի հասնին։Անիկա իմաստուն տղայ չէ, Ապա թէ ոչ արգանդին բերանը այնչափ ատեն չէր կենար։
Երկունք իբրեւ ծննդականի հասցեն նմա. դա է [139]որդին քո իմաստուն, վասն այնորիկ այժմիկ չկարասցէ հանդարտել ի`` բեկման որդւոց:

13:13: Երկունք իբրեւ ծննդականի հասցեն նմա. դա՛ է որդին քո իմաստուն. վասն այնորիկ այժմիկ չկարասցէ հանդարտել ՚ի բեկման որդւոց[10464]։
[10464] Ոսկան. Վասն այսորիկ այժմիկ։
13 Ծննդկանի պէս երկունք կը պատահի նրան.դա է քո իմաստուն որդին.դրա համար այժմ նա չի կարող տոկալ քո որդիների կործանմանը:
13 Անոր վրայ ծննդական կնոջ ցաւերը պիտի հասնին։Անիկա իմաստուն տղայ չէ, Ապա թէ ոչ արգանդին բերանը այնչափ ատեն չէր կենար։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313:13 М{у}ки родильницы постигнут его; он сын неразумный, иначе не стоял бы долго в положении рождающихся детей.
13:13 ὠδῖνες ωδιν contraction ὡς ως.1 as; how τικτούσης τικτω give birth; produce ἥξουσιν ηκω here αὐτῷ αυτος he; him οὗτος ουτος this; he ὁ ο the υἱός υιος son σου σου of you; your οὐ ου not φρόνιμος φρονιμος prudent; conceited διότι διοτι because; that οὐ ου not μὴ μη not ὑποστῇ υφιστημι in συντριβῇ συντριβη child
13:13 חֶבְלֵ֥י ḥevlˌê חֵבֶל labour pains יֹֽולֵדָ֖ה yˈôlēḏˌā ילד bear יָבֹ֣אוּ yāvˈōʔû בוא come לֹ֑ו lˈô לְ to הוּא־ hû- הוּא he בֵן֙ vˌēn בֵּן son לֹ֣א lˈō לֹא not חָכָ֔ם ḥāḵˈām חָכָם wise כִּֽי־ kˈî- כִּי that עֵ֥ת ʕˌēṯ עֵת time לֹֽא־ lˈō- לֹא not יַעֲמֹ֖ד yaʕᵃmˌōḏ עמד stand בְּ bᵊ בְּ in מִשְׁבַּ֥ר mišbˌar מַשְׁבֵּר mouth of womb בָּנִֽים׃ bānˈîm בֵּן son
13:13. dolores parturientis venient ei ipse filius non sapiens nunc enim non stabit in contritione filiorumThe sorrows of a woman in labour shall come upon him, he is an unwise son: for now he shall not stand in the breach of the children.
13. The sorrows of a travailing woman shall come upon him: he is an unwise son; for it is time he should not tarry in the place of the breaking forth of children.
13:13. The pains of giving birth will reach him. He is an unwise son. For now he will not remain firm during the contrition of his sons.
13:13. The sorrows of a travailing woman shall come upon him: he [is] an unwise son; for he should not stay long in [the place of] the breaking forth of children.
The sorrows of a travailing woman shall come upon him: he [is] an unwise son; for he should not stay long in [the place of] the breaking forth of children:

13:13 М{у}ки родильницы постигнут его; он сын неразумный, иначе не стоял бы долго в положении рождающихся детей.
13:13
ὠδῖνες ωδιν contraction
ὡς ως.1 as; how
τικτούσης τικτω give birth; produce
ἥξουσιν ηκω here
αὐτῷ αυτος he; him
οὗτος ουτος this; he
ο the
υἱός υιος son
σου σου of you; your
οὐ ου not
φρόνιμος φρονιμος prudent; conceited
διότι διοτι because; that
οὐ ου not
μὴ μη not
ὑποστῇ υφιστημι in
συντριβῇ συντριβη child
13:13
חֶבְלֵ֥י ḥevlˌê חֵבֶל labour pains
יֹֽולֵדָ֖ה yˈôlēḏˌā ילד bear
יָבֹ֣אוּ yāvˈōʔû בוא come
לֹ֑ו lˈô לְ to
הוּא־ hû- הוּא he
בֵן֙ vˌēn בֵּן son
לֹ֣א lˈō לֹא not
חָכָ֔ם ḥāḵˈām חָכָם wise
כִּֽי־ kˈî- כִּי that
עֵ֥ת ʕˌēṯ עֵת time
לֹֽא־ lˈō- לֹא not
יַעֲמֹ֖ד yaʕᵃmˌōḏ עמד stand
בְּ bᵊ בְּ in
מִשְׁבַּ֥ר mišbˌar מַשְׁבֵּר mouth of womb
בָּנִֽים׃ bānˈîm בֵּן son
13:13. dolores parturientis venient ei ipse filius non sapiens nunc enim non stabit in contritione filiorum
The sorrows of a woman in labour shall come upon him, he is an unwise son: for now he shall not stand in the breach of the children.
13:13. The pains of giving birth will reach him. He is an unwise son. For now he will not remain firm during the contrition of his sons.
13:13. The sorrows of a travailing woman shall come upon him: he [is] an unwise son; for he should not stay long in [the place of] the breaking forth of children.
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
13. С муками родильницы в ст. 13: сравниваются предстоящие Израилю бедствия. Вместе с тем дается мысль, что эти бедствия, как и муки рождающей, послужат началом новой жизни. Он - сын неразумный, иначе не стоял бы... в положении рождающихся детей. Вторую половину изречения с евр. точнее должно бы передать: "ибо он во время (et - accus. temp. ) не становится в двери детей", т. е. "не входит в отверстие ложесн матери", замедляя и затрудняя этим рождение (Бродович). Пророк хочет сказать, что Ефрем мог бы облегчать свое рождение в новую жизнь, мог бы уменьшить через раскаяние муки суда Божия. Но Ефрем - сын неразумный. Чтение греч. -слав: "зане ныне не устоит в сокрушении чад" произошло вследствие слишком буквальной передачи LXX -ю текста подлинника.
Adam Clarke: Commentary on the Bible - 1831
13:13: The sorrows of a travailing woman - These judgments shall come suddenly and unavoidably.
The place of the breaking forth of children - As there is a critical time in parturition in which the mother in hard labor may by skillful assistants be eased of her burden, which, if neglected, may endanger the life both of parent and child, so there was a time in which Ephraim might have returned to God, but they would not; therefore they are now in danger of being finally destroyed. And, speaking after the manner of men, he must be deemed an unwise son, who if he had power and consideration, would prolong his stay in the porch of life, where he must necessarily be suffocated; so is Ephraim, who, though warned of his danger, having yet power to escape, continued in his sin, and is now come to destruction. I could illustrate the allusion in the text farther, and show the accurate propriety of the original; but the subject forbids it.
Albert Barnes: Notes on the Bible - 1834
13:13: The sorrows of a travailing woman are come upon him - The travail-pangs are violent, sudden, irresistible. A moment before they come, all is seemingly perfect health; they come, increase in vehemence, and, if they accomplish not that for which they are sent, end in death, both to the mother and the child. Such are God's chastisements. If they end not in the repentance of the sinner, they continue on in his destruction. But never is man more secure, than just before the last and final throe comes upon him. "The false security of Israel, when Samaria was on the point of falling into the hands of its enemies, was a picture of that of the synagogue, when greater evils were coming upon it. Never did the Jews less think that the axe was laid to the root of the trees." This blind presumption is ever found in a people whom God casts off. At the end of the world, amid the awful signs, the fore-runners of the Day of Judgment, people will be able to reassure themselves, and say, "Peace and safety; then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape" Th1 5:3.
The prophet first compares Israel to the mother, in regard to the sufferings which are a picture of the sudden overwhelming visitations of God; then to the child, on whose staying or not staying in the womb, the welfare of both depends.
He is an unwise son, for he should not stay long - Senseless would be the child, which, if it had the power, lingered, hesitated, whether to come forth or no. While it lingers, at one time all but coming forth, then returning, the mother's strength is wasted, and both perish. Wonderful picture of the vacillating sinner, acted upon by the grace of God, but resisting it; at one time all but ready to pour out before his God the hidden burden which oppresses him, at the next, withholding it; impelled by his sufferings, yet presenting a passive resistance; almost constrained at times by some mightier pang, yet still with-held; until, at the last, the impulses become weaker, the pangs less felt, and he perishes with his unrepented sin.
: "He had said, that the unwise cannot bring forth, that the wise can. He had mentioned 'children,' i. e., such as are not still-born; who come forth perfect into the world. These, God saith, shall by His help be redeemed from everlasting destruction, and, at the same time, having predicted the destruction of that nation, He gives the deepest comfort to those who will to retain firm faith in Him, not allowing them to be utterly cast down."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: sorrows: Psa 48:6; Isa 13:8, Isa 21:3; Jer 4:31, Jer 13:21, Jer 22:23, Jer 30:6, Jer 49:24; Mic 4:9, Mic 4:10; Th1 5:3
an: Pro 22:3; Act 24:25
for he: Kg2 19:3; Isa 26:17, Isa 37:3; Act 16:29-34; Co2 6:2; Heb 3:7, Heb 3:8
long: Heb. a time
Geneva 1599
13:13 The sorrows of a travailing woman shall come upon him: he [is] an unwise son; for he should not stay long in [the place of] the (i) breaking forth of children.
(i) But would come out of the womb, that is out of these dangers in which he is, and not wait to be suppressed.
John Gill
13:13 The sorrows of a travailing woman shall come upon him,.... Upon Ephraim, or the ten tribes; that is, afflictions, distresses, and calamities, which are often in Scripture compared to the pains and sorrows of a woman in childbirth; and may denote the suddenness and inevitableness of them; see Is 13:8. So the Targum,
"distress and trouble shall come upon them, as pains on a woman with child;''
which may respect the invasion of their land, the siege of Samaria, and their captivity;
he is an unwise son; taking no warning by his ancestors, by their sins, and what befell them on account of them, but persisting in his sins, and in impenitence and hardness of heart: so the Targum,
"he is not wise to know my fear:''
for he should not stay long in the place of the breaking forth of children: that is, in the womb, as Kimchi and Ben Melech interpret it; though the Targum and Jarchi understand it of the stool or seat of women in travail. The sense is, either that he is foolish and unwise, that he does not endeavour to extricate himself from these troubles; or rather to prevent them by repentance, by leaving his idols, and returning to the Lord; or that, should he do so, be would soon be delivered from all his sorrows, and not stay a moment longer in them. Though the words may be better rendered, "for he stays not", or "would not stay, the time for the breaking forth of children" (p); now this time is the time of the Gospel dispensation, the time of the Messiah's birth, the fulness of time appointed for his coming, and the time of the church's ringing forth many children in a spiritual sense; see Is 54:1; for which Ephraim or the ten tribes should have waited, but did not, which was their folly and their ruin; they did not "stand", or continue, in the belief and expectation of the Messiah, and in the true worship of God, but left that, and served idols; and so continued not to the times of the Messiah, when the blessings mentioned in the following verse would be obtained and enjoyed; so Schmidt.
(p) "nam tempus non subsistet in partitudine filiorum", Cocceius; "quia tempus non stat in utero puerorum", Schmidt; "quia tempore non stetissent in raptura alvi filiorum", Montanus.
John Wesley
13:13 The sorrows - The punishment of his sins will overtake him suddenly, with great anguish. An unwise son - A foolish son, who endangers himself and his mother. He should not stay - As a child that sticks in the birth, so is Ephraim, one while will, another while will not return to God; and thus dies under the delay.
Robert Jamieson, A. R. Fausset and David Brown
13:13 sorrows of a travailing woman--calamities sudden and agonizing (Jer 30:6).
unwise--in not foreseeing the impending judgment, and averting it by penitence (Prov 22:3).
he should not stay long in the place of the breaking forth of children--When Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birth unto repentance, like a child whose mother has not strength to bring it forth, and which therefore remains so long in the passage from the womb as to run the risk of death (4Kings 19:3; Is 37:3; Is 66:9).
13:1413:14: ՚Ի ձեռաց դժոխոց ապրեցուցի՛ց զնոսա. եւ ՚ի մահուանէ փրկեցի՛ց զնոսա։ Ո՞ւր է յաղթութիւն քո մահ. ո՞ւր է խայթոցք քո դժոխք։ Մխիթարութիւն ծածկեալ է յաչաց իմոց[10465]. [10465] Ոսկան. Խայթոց քո դժոխք։
14 Ես դժոխքից կ’ազատեմ նրանց եւ մահից կը փրկեմ նրանց: Որտե՞ղ է քո յաղթանակը, մա՛հ,որտե՞ղ է քո խայթոցը, դժո՛խք:
14 Զանոնք գերեզմանին ձեռքէն պիտի փրկեմ, Զանոնք մահուանէ պիտի ազատեմ։Ըսէ՛, ո՛վ մահ, ո՞ւր է քու տանջանքդ. Ըսէ՛, ո՛վ գերեզման, ո՞ւր է աւերումդ։Իմ աչքերէս գութը պիտի ծածկուի։
Ի ձեռաց դժոխոց ապրեցուցից զնոսա, եւ ի մահուանէ փրկեցից զնոսա. ո՞ւր է [140]յաղթութիւն քո, մահ. ո՞ւր է [141]խայթոցք քո, դժոխք, [142]մխիթարութիւն ծածկեալ է յաչաց իմոց:

13:14: ՚Ի ձեռաց դժոխոց ապրեցուցի՛ց զնոսա. եւ ՚ի մահուանէ փրկեցի՛ց զնոսա։ Ո՞ւր է յաղթութիւն քո մահ. ո՞ւր է խայթոցք քո դժոխք։ Մխիթարութիւն ծածկեալ է յաչաց իմոց[10465].
[10465] Ոսկան. Խայթոց քո դժոխք։
14 Ես դժոխքից կ’ազատեմ նրանց եւ մահից կը փրկեմ նրանց: Որտե՞ղ է քո յաղթանակը, մա՛հ,որտե՞ղ է քո խայթոցը, դժո՛խք:
14 Զանոնք գերեզմանին ձեռքէն պիտի փրկեմ, Զանոնք մահուանէ պիտի ազատեմ։Ըսէ՛, ո՛վ մահ, ո՞ւր է քու տանջանքդ. Ըսէ՛, ո՛վ գերեզման, ո՞ւր է աւերումդ։Իմ աչքերէս գութը պիտի ծածկուի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1413:14 От власти ада Я искуплю их, от смерти избавлю их. Смерть! где твое жало? ад! где твоя победа? Раскаяния в том не будет у Меня.
13:14 ἐκ εκ from; out of χειρὸς χειρ hand ᾅδου αδης Hades ῥύσομαι ρυομαι rescue αὐτοὺς αυτος he; him καὶ και and; even ἐκ εκ from; out of θανάτου θανατος death λυτρώσομαι λυτροω ransom αὐτούς αυτος he; him ποῦ που.1 where? ἡ ο the δίκη δικη justice σου σου of you; your θάνατε θανατος death ποῦ που.1 where? τὸ ο the κέντρον κεντρον stinger; spur σου σου of you; your ᾅδη αδης Hades παράκλησις παρακλησις counseling; summons κέκρυπται κρυπτω hide ἀπὸ απο from; away ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine
13:14 מִ mi מִן from יַּ֤ד yyˈaḏ יָד hand שְׁאֹול֙ šᵊʔôl שְׁאֹול nether world אֶפְדֵּ֔ם ʔefdˈēm פדה buy off מִ mi מִן from מָּ֖וֶת mmˌāweṯ מָוֶת death אֶגְאָלֵ֑ם ʔeḡʔālˈēm גאל redeem אֱהִ֨י ʔᵉhˌî אֱהִי where דְבָרֶיךָ֜ ḏᵊvāreʸḵˈā דֶּבֶר sting מָ֗וֶת mˈāweṯ מָוֶת death אֱהִ֤י ʔᵉhˈî אֱהִי where קָֽטָבְךָ֙ qˈāṭāvᵊḵā קֶטֶב sting שְׁאֹ֔ול šᵊʔˈôl שְׁאֹול nether world נֹ֖חַם nˌōḥam נֹחַם compassion יִסָּתֵ֥ר yissāṯˌēr סתר hide מֵ mē מִן from עֵינָֽי׃ ʕênˈāy עַיִן eye
13:14. de manu mortis liberabo eos de morte redimam eos ero mors tua o mors ero morsus tuus inferne consolatio abscondita est ab oculis meisI will deliver them out of the hand of death. I will redeem them from death: O death, I will be thy death; O hell, I will be thy bite: comfort is hidden from my eyes.
14. I will ransom them from the power of the grave; I will redeem them from death: O death, where are thy plagues? O grave, where is thy destruction? repentance shall be hid from mine eyes.
13:14. I will free them from the hand of death; from death I will redeem them. Death, I will be your death. Hell, I will be your deadly wound. Consolation is hidden from my eyes.
13:14. I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes:

13:14 От власти ада Я искуплю их, от смерти избавлю их. Смерть! где твое жало? ад! где твоя победа? Раскаяния в том не будет у Меня.
13:14
ἐκ εκ from; out of
χειρὸς χειρ hand
ᾅδου αδης Hades
ῥύσομαι ρυομαι rescue
αὐτοὺς αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
θανάτου θανατος death
λυτρώσομαι λυτροω ransom
αὐτούς αυτος he; him
ποῦ που.1 where?
ο the
δίκη δικη justice
σου σου of you; your
θάνατε θανατος death
ποῦ που.1 where?
τὸ ο the
κέντρον κεντρον stinger; spur
σου σου of you; your
ᾅδη αδης Hades
παράκλησις παρακλησις counseling; summons
κέκρυπται κρυπτω hide
ἀπὸ απο from; away
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
13:14
מִ mi מִן from
יַּ֤ד yyˈaḏ יָד hand
שְׁאֹול֙ šᵊʔôl שְׁאֹול nether world
אֶפְדֵּ֔ם ʔefdˈēm פדה buy off
מִ mi מִן from
מָּ֖וֶת mmˌāweṯ מָוֶת death
אֶגְאָלֵ֑ם ʔeḡʔālˈēm גאל redeem
אֱהִ֨י ʔᵉhˌî אֱהִי where
דְבָרֶיךָ֜ ḏᵊvāreʸḵˈā דֶּבֶר sting
מָ֗וֶת mˈāweṯ מָוֶת death
אֱהִ֤י ʔᵉhˈî אֱהִי where
קָֽטָבְךָ֙ qˈāṭāvᵊḵā קֶטֶב sting
שְׁאֹ֔ול šᵊʔˈôl שְׁאֹול nether world
נֹ֖חַם nˌōḥam נֹחַם compassion
יִסָּתֵ֥ר yissāṯˌēr סתר hide
מֵ מִן from
עֵינָֽי׃ ʕênˈāy עַיִן eye
13:14. de manu mortis liberabo eos de morte redimam eos ero mors tua o mors ero morsus tuus inferne consolatio abscondita est ab oculis meis
I will deliver them out of the hand of death. I will redeem them from death: O death, I will be thy death; O hell, I will be thy bite: comfort is hidden from my eyes.
13:14. I will free them from the hand of death; from death I will redeem them. Death, I will be your death. Hell, I will be your deadly wound. Consolation is hidden from my eyes.
13:14. I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
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
14. Многие экзегеты (Шмоллер, Симон, Новак и др. ) толкуют 14-й ст. в том смысле, что в нем выражается мысль о неотвратимости погибели Израиля ("раскаяния в том не будет у Меня"). Начальные предложения ст. 14-го считают при этом вопросительными и при том такими, которые предполагают ответ отрицательный (Искуплю ли? Избавлю ли?) А во второй половине стиха, в словах смерть, где твое жало? ад, где твоя победа? видят обращенный к смерти и аду призыв или побуждение губить Израиля. Но изложенное понимание ст. 14-го не вполне гармонирует с контекстом речи. В ст. 13: пророк сравнивает положение Ефрема с муками рождающей и выражает этим мысль о том, что бедствия для Израиля будут началом новой жизни. Поэтому и в ст. 14: нужно ожидать речи об избавлении, а не о конечной погибели. По новозаветному (_1: Кор XV:54-55) и отеческому (св. Кирилл Александрийский, Ефрем Сирин, блаж. Феодорит) толкованиям в ст. 14: пророк дает обетование об уничтожении силы и власти смерти и ада. "Когда же тленное сие", говорит апостол, "облечется в бессмертие, тогда сбудется слово написанное: поглощена смерть победою. Смерть, где твое жало? ад, где твоя победа?" Ближайшим образом при этом, обетование пророка относится к освобождению Израиля от плена. В полной же мере оно осуществляется тогда, когда всем, сделавшимся добычею ада и смерти, возвращена будет жизнь, т. е. в факте воскресения мертвых. В слав. т. вместо слов где твое жало читается: "где пря твоя". Евр. dеbarejcha, означающее: пагуба, зараза, мор, LXX перевели свободно словом dikh, в смысле тяжба, процесс (Исх XVIII:16; ХХIV:14). Где твоя победа слав. где остен твой: евр. katabela (греч. kentron) означает: пагуба твоя, разорение, зараза (Втор ХXXII:24; Иcx XXVIII:2). Раскаяния (nocham) в том не будет у меня (с евр. открылось от очей моих): т. е. определение Божие об искуплении непреложно. В слав. "утешение скрыся от о'чию Моею".
Adam Clarke: Commentary on the Bible - 1831
13:14: I will ransom them from the power of the grave - In their captivity they are represented as dead and buried, which is a similar view to that taken of the Jews in the Babylonish captivity by Ezekiel in his vision of the valley of dry bones. They are now lost as to the purpose for which they were made, for which God had wrought so many miracles for them and for their ancestors; but the gracious purpose of God shall not be utterly defeated. He will bring them out of that grave, and ransom them from that death; for as they have deserved that death and disgraceful burial, they must be redeemed and ransomed from it, or still lie under it. And who can do this but God himself? And he will do it. In the prospect of this the prophet exclaims, in the person of the universal Redeemer, "O death, I will be thy plagues;" I will bring into thy reign the principle of its destruction. The Prince of life shall lie for a time under thy power, that he may destroy that power.
O grave, I will be thy destruction - I will put an end to thy dreary domination by rising from the dead, and bringing life and immortality to life by my Gospel, and by finally raising from the death the whole human race in the day of the general resurrection.
שאול sheol, which we translate grave, is the state of the dead. מות maveth, which we translate death, is the principle of corruption that renders the body unfit to be longer the tenement of the soul, and finally decomposes it. Sheol shall be destroyed, for it must deliver up all its dead. Maveth shall be annihilated, for the body shall be raised incorruptible. See the use which the apostle makes of this passage, Co1 15:54, Co1 15:55; but he does not quote from the Hebrew, nor from any of the ancient versions. He had to apply the subject anew; and the Spirit, which had originally given the words, chose to adapt them to the subject then in hand, which was the resurrection of the dead in the last day. Instead of דבריך debareycha, thy plagues, one of my oldest MSS., ninety-six of Kennicott's and thirty-two of De Rossi's, have דברך debarcha, thy plague, that which shall carry thee off, as the plague does them who are affected by it. To carry off, carry away, is one of the regular meanings of the verb דבר dabar.
Repentance shall be hid from mine eyes - On these points I will not change my purpose; this is the signification of repentance when attributed to God.
Albert Barnes: Notes on the Bible - 1834
13:14: I will ransom them from the power of the grave - Literally, "from the hand," i. e., the "grasp of the grave," or "of hell." God, by His prophets, mingles promises of mercy in the midst of His threats of punishment. His mercy overflows the bounds of the occasion upon which He makes it known. He had sentenced Ephraim to temporal destruction. This was unchangeable. He points to that which turns all temporal less into gain, their eternal redemption. The words are the fullest which could have been chosen. The word rendered "ransom," signifies, rescued them by the payment of a price, the word rendered "redeem," relates to one, who, as the nearest of kin, had the right to acquire anything as his own, by paying that price. Both words, in their exactest sense, describe what Jesus did, buying us "with a price," a full and dear price, "not of corruptible things, as of silver and gold, but with His precious blood" Pe1 1:18-19; and that, becoming our near kinsman, by His Incarnation, "for which cause He is not ashamed to call us brethren Heb 2:11, and "little children" Joh 13:33.
This was never done by God at any other time, than when, out of love for our lost world, "He gave His Only Begotten Son, that whosoever believeth in Him should not perish but have everlasting life" Joh 3:16; and He "came to give His life a ransom for many" (Mat 20:28, add Ti1 2:6). Then only was man really delivered from the "grasp" of the "grave;" so that "the first death" should only be a freedom from corruption, an earnest, and, to fallen man, a necessary condition of immortality; man "the second death" should "have no power over" them Rev 20:6. : Thenceforward "death, the parent of sorrow, ministers to joy; death, our dishonor, is employed to our glory; the "gate of hell" is the portal to the kingdom of heaven; the "pit of destruction" is the entrance to salvation; and that to man, a sinner." At no other time , "were men freed from death and the grave, so as to make any distinction between them and others subject to mortality." The words refuse to be tied down to a temporal deliverance. A little longer continuance in Canaan is not a redemption from the power of the grave; nor was Ephraim so delivered. Words of God , "cannot mean so little, while they express so much." Then and then alone were they, in their literal meaning, fulfilled when God the Son "took" our flesh, "that, through death, He might destroy him that had the power of death, that is the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage" Heb 2:14-15.
The Jews have a tradition wrapped up in their way, that this was to be accomplished in Christ. : "I went with the angel Kippod, and Messiah son of David went with me, until I came to the gates of hell. When the prisoners of hell saw the light of the Messiah, they wished to receive him, saying, this is he who will bring us out of this darkness, as it is written, 'I will redeem them from the hand of hell. '"
: "Not without reason is the vouchsafed mercy thus once and again outspoken to us, "I will ranson them from the power of the grave; I will redeem them from death." It is said in regard to that twofold death whereby we all died in Adam, of the body and of the soul." "O death, I will be thy plagues; O grave, I will be thy destruction." So full is God's word, that the sense remains the same, amid much difference of rendering. Christ was the death of death, when He became subject to it; the destruction of the grave when He lay in the tomb. Yet to render it in the form of a question is most agreeable to the language. "O death, where are thy plagues? O grave, where is thy destruction?" It is a burst of triumph at the promised redemption, then fulfilled to us in earnest and in hope, when "Christ," being "risen from the dead, became the First-fruits of them that slept" Co1 15:20, and we rose in Him. But the Apostle teaches us, that then it shall be altogether fulfilled, when, at the Last Day, "this corruptible shall have put on incorruption, and this mortal shall have put on immortality" Co1 15:54. "Then shall death and hell deliver up the dead which shall be in them, and themselves be cast into the lake of fire" Rev 20:13-14. "Then shall there be no sting of death; sorrow and sighing shall flee away; fear and anxiety shall depart; tears shall be no more, and in place thereof shall be boundless pleasure, everlasting joy, praise of the glory of God in most sweet harmony." But now too, through death, the good man "ceases to die, and begins to live;" he "dies wholly to the world, that he may live perfectly with God; the soul returns to the Author of its being, and is hidden in the hidden presence of God" .
Death and hell had no power to resist, and God says that He will not alter His sentence; "Repentance shall be hid from Mine eyes;" as the Apostle says, "the gifts and calling of God are with out repentance" Rom 11:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: ransom: Hos 6:2; Job 19:25-27, Job 33:24; Psa 16:10, Psa 30:3, Psa 49:15, Psa 71:20, Psa 86:13; Isa 25:8; Eze 37:11-14; Rom 11:15
power: Heb. hand
O death: Isa 26:19; Co1 15:21, Co1 15:22, Co1 15:52-57; Co2 5:4; Phi 3:21; Th1 4:14; Rev 20:13, Rev 21:4
repentance: Num 23:19; Sa1 15:29; Jer 15:6; Mal 3:6; Rom 11:29; Jam 1:17
Carl Friedrich Keil and Franz Delitzsch
13:14
But in order to preserve believers from despair, the Lord announces in Hos 13:14 that He will nevertheless redeem His people from the power of death. Hos 13:14. "Out of the hand of hell will I redeem them; from death will I set them free! Where are thy plagues, O death? where thy destruction, O hell! Repentance is hidden from mine eyes." The fact that this verse contains a promise, and not a threat, would hardly have been overlooked by so many commentators, if they had not been led, out of regard to Hos 13:13, Hos 13:15, to put force upon the words, and either take the first clauses as interrogative, "Should I ... redeem?" (Calvin and others), or as conditional, "I would redeem them," with "si resipiscerent" (supplied (Kimchi, Sal. b. Mel. Ros., etc.). But apart from the fact that the words supplied are perfectly arbitrary, with nothing at all to indicate them, both of these explanations are precluded by the sentences which follow: for the questions, "Where are thy plagues, O death?" etc., are obviously meant to affirm the conquest or destruction of hell and death. And this argument retains its force even if we take אהי as an optative from היה, without regard to Hos 13:10, since the thought, "I should like to be thy plague, O death," presupposes that deliverance from the power of death is affirmed in what comes before. But, on account of the style of address, we cannot take אהי even as an interrogative, in the sense of "Should I be," etc. And what would be the object of this gradation of thought, if the redemption from death were only hypothetical, or were represented as altogether questionable? If we take the words as they stand, therefore, it is evident that they affirm something more than deliverance when life is in danger, or preservation from death. To redeem or ransom from the hand (or power) of hell, i.e., of the under world, the realm of death, is equivalent to depriving hell of its prey, not only by not suffering the living to die, but by bringing back to life those who have fallen victims to hell, i.e., to the region of the dead. The cessation or annihilation of death is expressed still more forcibly in the triumphant words: "Where are thy plagues (pestilences), O death? where thy destruction, O hell?" of which Theodoret has aptly observed, παιανίζειν κατὰ θανάτου κελεύει. דּבריך is an intensive plural of debher, plague, pestilence, and is to be explained in accordance with Ps 91:6, where we also find the synonym קטב in the form קטב, pestilence or destruction. The Apostle Paul has therefore very properly quoted these words in 1Cor 15:55, in combination with the declaration in Is 25:8, "Death is swallowed up in victory," to confirm the truth, that at the resurrection of the last day, death will be annihilated, and that which is corruptible changed into immortality. We must not restrict the substance of this promise, however, to the ultimate issue of the redemption, in which it will receive its complete fulfilment. The suffixes attached to 'ephdēm and 'eg'âlēm point to Israel of the ten tribes, like the verbal suffixes in Is 25:8. Consequently the promised redemption from death must stand in intimate connection with the threatened destruction of the kingdom of Israel. Moreover, the idea of the resurrection of the dead was by no means so clearly comprehended in Israel at that time, as that the prophet could point believers to it as a ground of consolation when the kingdom was destroyed. The only meaning that the promise had for the Israelites of the prophet's day, was that the Lord possessed the power even to redeem from death, and raise Israel from destruction into newness of life; just as Ezekiel (ch. 37) depicts the restoration of Israel as the giving of life to the dry bones that lay scattered about the field. The full and deeper meaning of these words was but gradually unfolded to believers under the Old Testament, and only attained complete and absolute certainty for all believers through the actual resurrection of Christ. But in order to anticipate all doubt as to this exceedingly great promise, the Lord adds, "repentance is hidden from mine eyes," i.e., my purpose of salvation will be irrevocably accomplished. The ̔απ. λεγ. nōcham does not mean "resentment" (Ewald), but, as a derivative of nicham, simply consolation or repentance. The former, which the Septuagint adopts, does not suit the context, which the latter alone does. The words are to be interpreted in accordance with Ps 89:36 and Ps 110:4, where the oath of God is still further strengthened by the words ולא ינּחם, "and will not repent;" and לא ינחם corresponds to אם אכזּב in Ps 89:36 (Marck and Krabbe, Quaestion. de Hos. vatic. spec. p. 47). Compare 1Kings 15:29 and Num 23:19.
Geneva 1599
13:14 I will ransom them from the power of the grave; I will redeem them from death: O (k) death, I will be thy plagues; O grave, I will be thy destruction: (l) repentance shall be hid from mine eyes.
(k) Meaning that no power will resist God when he will deliver his own, but even in death he will give them life.
(l) Because they will not turn to me, I will change my purpose.
John Gill
13:14 I will ransom them from the power of the grave,.... That is, "when" or "at which time" before spoken of, and here understood, as the above interpreter rightly connects the words, "I will" do this and what follows:
I will redeem them from death; these are the words, not of Jehovah the Father, as in Hos 1:7; but of the Son, who redeemed Israel out of Egypt, which was a typical redemption, Hos 13:4; in whom is the help of his people laid and found, Hos 13:9; the Word of the Lord, as the Targum; who is the true God, the mighty God, and so equal to this work of redemption and who is also the near kinsman of the redeemed as one of the words here used implies, and so to him belonged the right of redemption: the persons redeemed are not Israel after the flesh, but spiritual Israel, whether Jews or Gentiles; a special and peculiar people, chosen of God, and precious, out of every kindred, tongue, people, and nation; and who, in their nature state, are under sin, in bondage to it, and liable to the curse of the law, the wrath of God, hell and damnation; which are meant by the "grave" and "death", and so needed a Redeemer to ransom them: for the word for "grace" should be rendered "hell" (q), as it often is; and "death" intends not corporeal one only, but eternal death, or the second death; and both signify the wrath of God due to sin, and which God's elect are deserving of, and Christ has bore, and delivered them from; and the curse of the law, which he has redeemed them from, being made a curse for them; and eternal death, the equivalent to which he has suffered, and so has saved them from it, and all this by redeeming them from their sins, the cause of it; and which he has done by giving a redemption or ransom price, which is his blood, his life, yea, himself, and which the first of the words here used imports. It is indeed true, that, in consequence of all this, there will be a redemption by him from a corporeal death, and from the grave; not as yet, for the ransomed of the Lord die as others, and are laid in the grave, the house appointed for all living; but in the resurrection morn there will be a redemption, a deliverance of the bodies of the saints from the grave, from mortality and corruption; yea, of them from the moral corruption of sin, and all the defilements of it, as well as from all afflictions and diseases, and from death itself, which shall have no more dominion over them; to which purpose the words are applied by the apostle; See Gill on 1Cor 15:55; and so by some ancient Jews (r) to the Messiah, and his times;
O death, I will be thy plagues; O grace, I will be thy destruction; that is, the utter destruction of them for the plague or pestilence is a wasting destruction, Ps 91:6; it is the same which in New Testament language is the abolishing of death, Ti2 1:10; which is true of eternal death with respect to the redeemed, which Christ's death is the death of, he having by his death reconciled them to God, and opened the way to eternal life for them, which he has in his hands to give unto them; and of corporeal death and the grave, which Christ has utterly destroyed with respect to himself having loosed the builds of death, and set himself free, and on whom that shall have no more dominion; and, with respect to his pie, he has destroyed him that had the power of it, which is the devil; he has put away and abolished sin, the cause of it; he has took away that which is its sting; so that it may be truly said, as the apostle quotes these words, "O death, where is thy sting?" he has removed the curse from it, and made it a blessing; he has abolished it as a penal evil, so theft it is not inflicted as a punishment on his people; and in the last day will entirely deliver them from the power of that, and of the grave; and then that which has slain its millions and millions, a number not to be numbered, will never slay one more: and that grave, which devoured as many, will never be opened more, or one more put into it; and then it may be said, "O grave, where is thy victory?" thou shall conquer no more, but be at an end; see 1Cor 15:55;
repentance shall be hid from mine eyes; that is, the Lord will never repent of his decree of redemption from hell, death, and the grave; nor of the work of it by Christ; nor of the entire destruction of these things; which being once done, will never be repented of nor recalled, but remain so for ever.
(q) "inferni", Schmidt. (r) Gloss. Heb. in Lyra in loc. Vid. Galatin. Arcan. Cathol. Ver. l. 6. c. 21.
John Wesley
13:14 Ransom - By power and purchase, by the blood of the lamb of God, and by the power of his Godhead. Them - That repent and believe. From the grave - He conquered the grave, and will at the great day of the resurrection open those prison - doors, and bring us out in glory. From death - From the curse of the first death, and from the second death, which shall have no power over us. Thy plagues - Thus I will destroy death. I will pull down those prison - walls, and bring out all that are confined therein, the bad of whom I will remove into other prisons, the good I will restore to glorious liberty. Repentance shall be hid - I will never, as a man that repenteths, change my word and purpose, saith the Lord. What a glorious promise is this, which is interposed in the midst of all these judgments!
Robert Jamieson, A. R. Fausset and David Brown
13:14 Applying primarily to God's restoration of Israel from Assyria partially, and, in times yet future, fully from all the lands of their present long-continued dispersion, and political death (compare Hos 6:2; Is 25:8; Is 26:19; Ezek 37:12). God's power and grace are magnified in quickening what to the eye of flesh seems dead and hopeless (Rom 4:17, Rom 4:19). As Israel's history, past and future, has a representative character in relation to the Church, this verse is expressed in language alluding to Messiah's (who is the ideal Israel) grand victory over the grave and death, the first-fruits of His own resurrection, the full harvest to come at the general resurrection; hence the similarity between this verse and Paul's language as to the latter (1Cor 15:55). That similarity becomes more obvious by translating as the Septuagint, from which Paul plainly quotes; and as the same Hebrew word is translated in Hos 13:10, "O death, where are thy plagues (paraphrased by the Septuagint, 'thy victory')? O grave, where is thy destruction (rendered by the Septuagint, 'thy sting')?" The question is that of one triumphing over a foe, once a cruel tyrant, but now robbed of all power to hurt.
repentance shall be hid from mine eyes--that is, I will not change My purpose of fulfilling My promise by delivering Israel, on the condition of their return to Me (compare Hos 14:2-8; Num 23:19; Rom 11:29).
13:1513:15: քանզի նա ՚ի մէջ եղբարց զատուսցէ։ Ածցէ ՚ի վերայ նորա Տէր հո՛ղմ խորշակի յանապատէ. եւ ցամաքեցուսցէ զերակս նորա. եւ աւերեսցէ զաղբեւրս նորա։ Սա ցամաքեցուսցէ՛ զերկիր նորա, եւ զամենայն անօթս նորա ցանկալիս[10466]։[10466] Ոմանք. Քանզի նախ ՚ի մէջ եղբարց... ածցէ ՚ի վերայ նոցա Տէր։
15 Մխիթարութիւնը ծածկուած է իմ աչքերից,քանի որ նա խտրութիւն է դնում եղբայրների միջեւ»:Տէրը նրա վրայ կը բերի խորշակի հողմ անապատից,կը ցամաքեցնի նրա երակներըեւ կ’աւերի նրա աղբիւրները: Նա կը չորացնի նրա երկիրը եւ նրա բոլոր թանկագին անօթները:
15 Թէեւ անիկա եղբայրներուն մէջ պտղաբեր ըլլայ, Արեւելեան հովը պիտի գայ, Անապատէն Տէրոջը հովը պիտի ելլէ. Անոր աղբիւրը պիտի ցամքի, Անոր աղբերակը պիտի չորնայ. Անոր բոլոր թանկագին առարկաներուն գանձը պիտի կողոպտուի։[16] Սամարիա աւերակ պիտի ըլլայ, Քանզի իր Աստուծոյ դէմ ապստամբեցաւ. Անոնք սուրով պիտի իյնան, Անոնց պզտիկ տղաքը գետինը պիտի զարնուին Ու յղի կիները պիտի ճեղքուին։
[143]Քանզի նա ի մէջ եղբարց զատուսցէ``, ածցէ ի վերայ նորա Տէր հողմ խորշակի յանապատէ, եւ ցամաքեցուսցէ զերակս նորա, եւ աւերեսցէ զաղբեւրս նորա, [144]սա ցամաքեցուսցէ զերկիր նորա եւ զամենայն անօթս նորա ցանկալիս:

13:15: քանզի նա ՚ի մէջ եղբարց զատուսցէ։ Ածցէ ՚ի վերայ նորա Տէր հո՛ղմ խորշակի յանապատէ. եւ ցամաքեցուսցէ զերակս նորա. եւ աւերեսցէ զաղբեւրս նորա։ Սա ցամաքեցուսցէ՛ զերկիր նորա, եւ զամենայն անօթս նորա ցանկալիս[10466]։
[10466] Ոմանք. Քանզի նախ ՚ի մէջ եղբարց... ածցէ ՚ի վերայ նոցա Տէր։
15 Մխիթարութիւնը ծածկուած է իմ աչքերից,քանի որ նա խտրութիւն է դնում եղբայրների միջեւ»:Տէրը նրա վրայ կը բերի խորշակի հողմ անապատից,կը ցամաքեցնի նրա երակներըեւ կ’աւերի նրա աղբիւրները: Նա կը չորացնի նրա երկիրը եւ նրա բոլոր թանկագին անօթները:
15 Թէեւ անիկա եղբայրներուն մէջ պտղաբեր ըլլայ, Արեւելեան հովը պիտի գայ, Անապատէն Տէրոջը հովը պիտի ելլէ. Անոր աղբիւրը պիտի ցամքի, Անոր աղբերակը պիտի չորնայ. Անոր բոլոր թանկագին առարկաներուն գանձը պիտի կողոպտուի։
[16] Սամարիա աւերակ պիտի ըլլայ, Քանզի իր Աստուծոյ դէմ ապստամբեցաւ. Անոնք սուրով պիտի իյնան, Անոնց պզտիկ տղաքը գետինը պիտի զարնուին Ու յղի կիները պիտի ճեղքուին։
zohrab-1805▾ eastern-1994▾ western am▾
13:1513:15 Хотя {Ефрем} плодовит между братьями, но придет восточный ветер, поднимется ветер Господень из пустыни, и иссохнет родник его, и иссякнет источник его; он опустошит сокровищницу всех драгоценных сосудов.
13:15 διότι διοτι because; that οὗτος ουτος this; he ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀδελφῶν αδελφος brother διαστελεῖ διαστελλω enjoin; distinctly command ἐπάξει επαγω instigate; bring on ἄνεμον ανεμος gale καύσωνα καυσων scorching heat κύριος κυριος lord; master ἐκ εκ from; out of τῆς ο the ἐρήμου ερημος lonesome; wilderness ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even ἀναξηρανεῖ αναξηραινω the φλέβας φλεψ he; him ἐξερημώσει εξερημοω the πηγὰς πηγη well; fountain αὐτοῦ αυτος he; him αὐτὸς αυτος he; him καταξηρανεῖ συμμαχεω the γῆν γη earth; land αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar τὰ ο the ἐπιθυμητὰ επιθυμητος he; him
13:15 כִּ֣י kˈî כִּי that ה֔וּא hˈû הוּא he בֵּ֥ן bˌēn בֵּן son אַחִ֖ים ʔaḥˌîm אָח brother יַפְרִ֑יא yafrˈî פרא be fertile יָבֹ֣וא yāvˈô בוא come קָדִים֩ qāḏîm קָדִים east ר֨וּחַ rˌûₐḥ רוּחַ wind יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert עֹלֶ֗ה ʕōlˈeh עלה ascend וְ wᵊ וְ and יֵבֹ֤ושׁ yēvˈôš בושׁ be ashamed מְקֹורֹו֙ mᵊqôrˌô מָקֹור well וְ wᵊ וְ and יֶחֱרַ֣ב yeḥᵉrˈav חרב be dry מַעְיָנֹ֔ו maʕyānˈô מַעְיָן well ה֣וּא hˈû הוּא he יִשְׁסֶ֔ה yišsˈeh שׁסה spoil אֹוצַ֖ר ʔôṣˌar אֹוצָר supply כָּל־ kol- כֹּל whole כְּלִ֥י kᵊlˌî כְּלִי tool חֶמְדָּֽה׃ ḥemdˈā חֶמְדָּה what is desirable
13:15. quia ipse inter fratres dividet adducet urentem ventum Dominus de deserto ascendentem et siccabit venas eius et desolabit fontem eius et ipse diripiet thesaurum omnis vasis desiderabilisBecause he shall make a separation between brothers: the Lord will bring a burning wind that shall rise from the desert, and it shall dry up his springs, and shall make his fountain desolate, and he shall carry off the treasure of every desirable vessel.
15. Though he be fruitful among his brethren, an east wind shall come, the breath of the LORD coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.
13:15. For he will make a division among brothers. The Lord will bring a burning wind, rising up from the desert, and it will dry up his streams, and it will make his fountain desolate, and he will tear apart every collection of desirable useful things.
13:15. Though he be fruitful among [his] brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.
Though he be fruitful among [his] brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels:

13:15 Хотя {Ефрем} плодовит между братьями, но придет восточный ветер, поднимется ветер Господень из пустыни, и иссохнет родник его, и иссякнет источник его; он опустошит сокровищницу всех драгоценных сосудов.
13:15
διότι διοτι because; that
οὗτος ουτος this; he
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀδελφῶν αδελφος brother
διαστελεῖ διαστελλω enjoin; distinctly command
ἐπάξει επαγω instigate; bring on
ἄνεμον ανεμος gale
καύσωνα καυσων scorching heat
κύριος κυριος lord; master
ἐκ εκ from; out of
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
ἀναξηρανεῖ αναξηραινω the
φλέβας φλεψ he; him
ἐξερημώσει εξερημοω the
πηγὰς πηγη well; fountain
αὐτοῦ αυτος he; him
αὐτὸς αυτος he; him
καταξηρανεῖ συμμαχεω the
γῆν γη earth; land
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
τὰ ο the
ἐπιθυμητὰ επιθυμητος he; him
13:15
כִּ֣י kˈî כִּי that
ה֔וּא hˈû הוּא he
בֵּ֥ן bˌēn בֵּן son
אַחִ֖ים ʔaḥˌîm אָח brother
יַפְרִ֑יא yafrˈî פרא be fertile
יָבֹ֣וא yāvˈô בוא come
קָדִים֩ qāḏîm קָדִים east
ר֨וּחַ rˌûₐḥ רוּחַ wind
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert
עֹלֶ֗ה ʕōlˈeh עלה ascend
וְ wᵊ וְ and
יֵבֹ֤ושׁ yēvˈôš בושׁ be ashamed
מְקֹורֹו֙ mᵊqôrˌô מָקֹור well
וְ wᵊ וְ and
יֶחֱרַ֣ב yeḥᵉrˈav חרב be dry
מַעְיָנֹ֔ו maʕyānˈô מַעְיָן well
ה֣וּא hˈû הוּא he
יִשְׁסֶ֔ה yišsˈeh שׁסה spoil
אֹוצַ֖ר ʔôṣˌar אֹוצָר supply
כָּל־ kol- כֹּל whole
כְּלִ֥י kᵊlˌî כְּלִי tool
חֶמְדָּֽה׃ ḥemdˈā חֶמְדָּה what is desirable
13:15. quia ipse inter fratres dividet adducet urentem ventum Dominus de deserto ascendentem et siccabit venas eius et desolabit fontem eius et ipse diripiet thesaurum omnis vasis desiderabilis
Because he shall make a separation between brothers: the Lord will bring a burning wind that shall rise from the desert, and it shall dry up his springs, and shall make his fountain desolate, and he shall carry off the treasure of every desirable vessel.
13:15. For he will make a division among brothers. The Lord will bring a burning wind, rising up from the desert, and it will dry up his streams, and it will make his fountain desolate, and he will tear apart every collection of desirable useful things.
13:15. Though he be fruitful among [his] brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.
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
15. Пророк опять возвращается к возвещению бедствий Израилю. Плодовитейший (имя Ефрем означает двойной плод или двойная плодовитость) между коленами, Ефрем не спасется, так как источник его плодовитости будет иссушен восточным ветром. Ветер в ст. 15-м образ врага, и именно ассириян. Вместо рус. хотя Ефрем плодовит между братьями, в слав. "зане сей между братиями разлучит", евр. japheri (плодовит) LXX читали как japherit и перевели словом diastelei, будет разделять.
Adam Clarke: Commentary on the Bible - 1831
13:15: Though he be fruitful - יפריא yaphri; a paronomasia on the word אפרים ephrayim, which comes from the same root פרה parah, to be fruitful, to sprout, to bud.
An east wind shall come - As the east wind parches and blasts all vegetation, so shall Shalmaneser blast and destroy the Israelitish state.
Albert Barnes: Notes on the Bible - 1834
13:15: Though - (literally, "when") he (shall) be fruitful among his brethren Fruitfulness was God's promise to Ephraim, and was expressed in his name. It was fulfilled, abused, and, in the height of its fulfillment, was taken away. Ephraim is pictured as a fair and fruitful tree. An "East wind," so desolating in the East, and that, no chance wind, but "the wind of the Lord," a wind, sent by God and endued by God with the power to destroy, "shall come up from the wilderness," parching, scorching, fiery, from the burning sands of "Arabia the desert," from which it came, "and shall dry up the fountain" of his being. Deep were the roots of this fair and flourishing tree, great its vigor, ample and perpetual the fountain of its waters, over which it grew and by which it was sustained. He calls it "'his' spring, 'his' fountain," as though this source of its life were made over to it, and made its own. It "was planted by the water side;" but it was not of God's planting. "The East wind from the Lord" should dry up the deepest well-spring of its waters, and the tree should wither. Such are ungodly greatness and prosperity. While they are fairest in show, their life-fountains are drying up.
He shall spoil the treasure of all pleasant vessels - He, emphatically, the enemy whom the prophet had ever in his mind, as the instrument of God's chastisement on His people, and who was represented by the East wind; the Assyrian, who came from the East, to whom, as to the East Wind, the whole country between lay open, for the whirlwinds of his armies to sweep over in one straight course from the seat of his dominion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: he be: Gen 41:52, Gen 48:19, Gen 49:22; Deu 33:17
an east: Hos 4:19; Psa 1:4; Isa 17:13, Isa 41:16; Jer 4:11; Eze 17:10, Eze 19:12
his spring: Hos 9:11; Job 18:16; Psa 109:13; Isa 14:21
pleasant vessels: Heb. vessels of desire, Dan 11:8; Nah 2:9
Carl Friedrich Keil and Franz Delitzsch
13:15
"For he will bear fruit among brethren. East wind will come, a wind of Jehovah, rising up from the desert; and his fountain will dry up, and his spring become dried. He plunders the treasuries of all splendid vessels." The connection between the first clause and the previous verse has been correctly pointed out by Marck. "Hos 13:15," he says, "adduces a reason to prove that the promised grace of redemption would certainly stand firm." כּי cannot be either a particle of time or of condition here (when, or if); for neither of them yields a suitable thought, since Ephraim neither was at that time, nor could become, fruit-bearing among brethren. Ewald's hypothetical view, "Should Ephraim be a fruitful child," cannot be grammatically sustained, since kı̄ is only used in cases where a circumstance is assumed to be real. For one that is merely supposed to be possible, אם is required, as the interchange of אם and כּי, in Num 5:19-20, for example, clearly shows. The meaning of יפריא is placed beyond all doubt by the evident play upon the name Ephraim; and this also explains the writing with א instead of ה fo d, as well as the idea of the sentence itself: Ephraim will bear fruit among the brethren, i.e., the other tribes, as its name, double-fruitfulness, affirms (see at Gen 41:52). This thought, through which the redemption from death set before Israel is confirmed, is founded not only upon the assumption that the name must become a truth, but chiefly upon the blessing which the patriarch promised to the tribe of Ephraim on the ground of its name, both in Gen 48:4, Gen 48:20, and Gen 49:22. Because Ephraim possessed such a pledge of blessing in its very name, the Lord would not let it be overwhelmed for ever in the tempest that was bursting upon it. The same thing applies to the name Ephraim as to the name Israel, with which it is used as synonymous; and what is true of all the promises of God is true of this announcement also, viz., that they are only fulfilled in the case of those who adhere to the conditions under which they were given. Of Ephraim, those only will bear fruit which abides to everlasting life, who walk as true champions for God in the footsteps of faith and of their forefathers, wrestling for the blessing of the promises. On the other hand, upon the Ephraim that has turned into Canaan (Hos 12:8) an east wind will come, a tempest bursting from the desert (see at Hos 12:2), and that a stormy wind raised by Jehovah, which will dry up his spring, i.e., destroy not only the fruitful land with which God has blessed it (Deut 33:13-16), but all the sources of its power and stability. Like the promise in Hos 13:14, the threatening of the judgment, to which the kingdom of Israel is to succumb, is introduced quite abruptly with the word יבוא. The figurative style of address then passes in the last clause into a literal threat. הוּא, he, the hostile conqueror, sent as a tempestuous wind by the Lord, viz., the Assyrian, will plunder the treasure of all costly vessels, i.e., all the treasures and valuables of the kingdom. On kelı̄ chemdâh compare Nahum 2:10 and 2Chron 32:27. We understand by it chiefly the treasures of the capital, to which a serious catastrophe is more especially predicted in the next verse (Hos 14:1), which also belongs to this strophe, on account of its rebellion against God.
John Gill
13:15 Though he be fruitful among his brethren,.... This is not spoken of Christ, as some think, who take the words to be a continuation of the prophecy concerning the Redeemer, who should increase his brethren, and bring many to him; and be as noxious to hell and death as the east wind is to persons and things, and dry up the fountains and springs of hell and death; the sins of men he should abolish, and be victorious over all his enemies, and divide their spoils: but they are rather the words of Christ himself concerning Ephraim, in connection with Hos 13:13; expressing his character and state, and explaining the sorrows and calamities that should come upon him for his folly, in not staying the time of the breaking forth children; and to be understood either of his spiritual fruitfulness in the last days; when Israel shall return to the Lord by repentance, and believe in the true Messiah, and bring forth the fruit of good works, as an evidence of it, along with their brethren, those of the tribes of Judah and Benjamin, and so all Israel should be saved; which yet should not hinder the distresses and destruction that should come upon the ten tribes by the Assyrians, afterwards declared: or rather of his political fruitfulness, in allusion to his name; increasing in numbers, abounding in power and authority, in wealth and riches; either before the sin of the calves, as Kimchi, before he fell into idolatry; or afterwards, particularly in the times of Jeroboam the second, who enlarged the border of Israel; and in later times, when the kings of Israel entered into alliance with the Assyrians, and enjoyed peace and prosperity, and thought themselves secure of the continuance of it. Some render it, "because he is fierce" (s); or "like a wild ass's colt"; not only foolish and unwise, but fierce and unruly among his brethren, and would not stay the time of the breaking forth of children: therefore
an east wind shall come: which is very vehement, cold, blasting, and exceeding noxious and pernicious to fruit; meaning Shalmaneser king of Assyria, who came from the east; his kingdom, the land of Assyria, lying, as Kimchi observes, eastward to the land of Israel. So the Targum,
"now will I bring against him a king strong as a burning wind;''
so the king of Babylon and his army are compared to a strong and violent wind, Jer 4:11;
the wind of the Lord shall come up from the wilderness; the same is called the "wind of the Lord", partly to denote the strength and vehemency of it, as mountains of the Lord, and cedars of the Lord, signify great and mighty ones; and partly to show that this enemy would come at the call of the Lord, by his direction and appointment. So the Targum,
"by the word of the Lord, through the way of the wilderness shall he come up;''
this circumstance, "from the wilderness", is mentioned, not only because winds from thence usually blow more strongly and violently, but because the way from Assyria to the land of Israel lay through a wilderness;
and his spring shall become dry, and his fountain shall be dried up; his land wasted and destroyed; his fields, vineyards, and oliveyards, trodden down and ruined, which yielded a large increase; trade and commerce stopped, and so all the springs and fountains of wealth and riches dried up; as well as their wives and children destroyed, as often mentioned, which were the source and spring of their continuance as a people in ages to come;
he shall spoil the treasure of all pleasant vessels; not Christ, nor Ephraim, but the Assyrian; who, entering into their cities, would plunder them of all their "vessels of desire" (t), or desirable ones; their vessels of gold and silver; all their rich household goods and furniture of value; all their wealth and riches treasured up by them, their gold, silver, precious stones, rich garments, &c. So the Targum,
"he shall destroy the house of his treasures, and shall lay waste the city of his kingdom; he shall spoil the treasuries, all vessels of desire.''
(s) "ille fero modo aget", Cocceius; "ferox eat, notat ferum, vel ferocem esse sicut onagrum", Schmidt, Burkius. So R. Jonah in Ben Melech. (t) "omnium vasorum desiderii", Montanus; "omnis vasis desiderii", Schmidt.
John Wesley
13:15 He - Ephraim. His brethren - Either the rest of the tribes, or the nations who by league are become as his brethren. An east - wind - An enemy as pernicious to his estate as the east - wind is to fruits. Of the Lord - A mighty enemy, called here the wind of the Lord, the usual superlative in Hebrew. The wilderness - Which lay south - east from Canaan. The south - east winds in that country were of all, most hot and blasting. He - The Assyrian army. Shall spoil - Shall carry away all desirable vessels and furniture.
Robert Jamieson, A. R. Fausset and David Brown
13:15 fruitful--referring to the meaning of "Ephraim," from a Hebrew root, "to be fruitful" (Gen 41:52). It was long the most numerous and flourishing of the tribes (Gen 48:19).
wind of the Lord--that is, sent by the Lord (compare Is 40:7), who has His instruments of punishment always ready. The Assyrian, Shalmaneser, &c., is meant (Jer 4:11; Jer 18:17; Ezek 19:12).
from the wilderness--that is, the desert part of Syria (3Kings 19:15), the route from Assyria into Israel.
he--the Assyrian invader. Shalmaneser began the siege of Samaria in 723 B.C. Its close was in 721 B.C., the first year of Sargon, who seems to have usurped the throne of Assyria while Shalmaneser was at the siege of Samaria. Hence, while 4Kings 17:6 states, "the king of Assyria took Samaria," 4Kings 18:10 says, "at the end of three years they took it." In Sargon's magnificent palace at Khorsabad, inscriptions mention the number--27,280--of Israelites carried captive from Samaria and other places of Israel by the founder of the palace [G. V. SMITH].