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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Развращенность Израиля. 5-10. Предстоящий суд над народам. 11-14. Блудодеяние народа плотское (разврат) и духовное (служение идолам). 15-19. Увещание Иуде и предстоящая погибель Израиля.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prophets were sent to be reprovers, to tell people of their faults, and to warn them of the judgments of God, to which by sin they exposed themselves; so the prophet is employed in this and the following chapters. He is here, as counsel for the King of kings, opening an indictment against the people of Israel, and labouring to convince them of sin, and of their misery and danger because of sin, that he might prevail with them to repent and reform. I. He shows them what were the grounds of God's controversy with them, a general prevalency of vice and profaneness (ver. 1, 2), ignorance and forgetfulness of God (ver. 6, 7), the worldly-mindedness of the priests (ver. 8), drunkenness and uncleanness (ver. 11), using divination and witchcraft (ver. 12), offering sacrifice in the high places (ver. 13), whoredoms (ver. 14, 18), and bribery among magistrates, ver. 18. II. He shows them what would be the consequences of God's controversy. God would punish them for these things, ver. 9. The whole land should be laid waste (ver. 3), all sorts of people cut off (ver. 5), their honour lost (ver. 7), their creature-comforts unsatisfying (ver. 10), and themselves made ashamed, ver. 19. And, which is several times mentioned here as the sorest judgment of all, they should be let alone in their sins (ver. 17), they shall not reprove one another (ver. 4), God will not punish them (ver. 14), nay, he will let them prosper, ver. 16. III. He gives warning to Judah not to tread in the steps of Israel, because they saw their steps went down to hell, ver. 15.
Adam Clarke: Commentary on the Bible - 1831
The prophet charges his people with their enormous sins, Hos 4:1, Hos 4:2; in consequence of which they are threatened with heavy judgments, Hos 4:3-5. God himself is then introduced complaining of the ignorance and obstinacy of Israel; and as their priests had a large share in the common guilt, it is declared that they shall be visited with a proportionable share of the common ruin, Hos 4:6-11. The sins of idolatry and divination are then particularly reproved, Hos 4:12-14; and Judah admonished to beware of these sins, which would leave her rebellious sister Israel helpless and desolate as a lamb in a desert, Hos 4:15, Hos 4:16. In the remaining verses the style is varied, but the subject is the same. Ephraim is given up to idolatry, and the necessary consequence declared to be a bitter draught! Immediately we see him bound in the wings of a mighty tempest, and driven as chaff before the wind, either to destruction or captivity, Hos 4:17-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 4:1, God denounces judgments on Israel, for their aggravated impieties and iniquities; Hos 4:12, He exposes the ignorance and wickedness of the priests, and profligacy of the people, he will leave their wives and daughters to commit lewdness, without present punishment; Hos 4:15, He warns Judah, not to imitate Israel's crimes, which are still further reproved.
Carl Friedrich Keil and Franz Delitzsch

II. The Ungodliness of Israel. Its Punishment, and Final Deliverance - Hosea 4-14
The spiritual adultery of Israel, with its consequences, which the prophet has exposed in the first part, and chiefly in a symbolical mode, is more elaborately detailed here, not only with regard to its true nature, viz., the religious apostasy and moral depravity which prevailed throughout the ten tribes, but also in its inevitable consequences, viz., the destruction of the kingdom and rejection of the people; and this is done with a repeated side-glance at Judah. To this there is appended a solemn appeal to return to the Lord, and a promise that the Lord will have compassion upon the penitent, and renew His covenant of grace with them.
The Depravity of Israel, and Its Exposure to Punishment - Hosea 4-6:3
The first section, in which the prophet demonstrates the necessity for judgment, by exposing the sins and follies of Israel, is divided into two parts by the similar openings, "Hear the word of the Lord" in Hos 4:1, and "Hear ye this" in Hos 5:1. The distinction between the two halves is, that in ch. 4 the reproof of their sins passes from Israel as a whole, to the sins of the priests in particular; whilst in Hos 5:1-15 it passes from the ruin of the priesthood to the depravity of the whole nation, and announces the judgment of devastation upon Ephraim, and then closes in Hos 6:1-3 with a command to return to the Lord. The contents of the two chapters, however, are so arranged, that it is difficult to divide them into strophes.
The Sins of Israel and the Visitation of God - Hosea 4
John Gill
INTRODUCTION TO HOSEA 4
This chapter contains a new sermon or prophecy, delivered in proper and express words, without types and figures, as before; in which the people of Israel are summoned to appear at the tribunal of God, to hear the charge brought against them, and the sentence to be pronounced upon them, and which would be executed. They are charged with sins of omission and commission; with want of truth and mercy to men, and with ignorance of God; with swearing, lying, murder, theft, and adultery, Hos 4:1, the punishment threatened is the sword, famine, and pestilence; which should affect the whole land, and all creatures in it, men, beasts, fowls, and fishes, Hos 4:3, then the priests and false prophets are threatened with falling into calamities along with the people, and with rejection from their office, and forgetfulness of their posterity, and a taking away their glory from them, because of their striving with the true prophets; their rejection of knowledge; forgetfulness of the law of God; covetousness, adultery, and drunkenness, Hos 4:4, then the discourse is turned to the people again, who are charged with divination and idolatry, which is spiritual adultery; and therefore, by way of retaliation, their wives and daughters would be left to commit adultery and fornication, Hos 4:12, and the chapter is concluded with advice to Israel not to tempt Judah to sin; or to Judah not to do the like, after the example of Israel, who were backsliders, idolaters, left of God and alone; guilty of bribery, and the like shameful things, and would be suddenly filled with shame, Hos 4:15.
4:14:1: Լուարո՛ւք զբանս Տեառն որդիք Իսրայէլի. զի դատաստա՛ն Տեառն է ընդ բնակիչս երկրի. զի ո՛չ գոյ ՚ի նոսա ճշմարտութիւն, եւ ո՛չ ողորմութիւն, եւ ո՛չ գիտութիւն Աստուծոյ ՚ի վերայ երկրի[10374]։ [10374] Ոմանք. Լուարո՛ւք զբան Տեառն որ՛՛... ո՛չ գոյ ճշմարտութիւն, ո՛չ ողոր՛՛։
1 Լսեցէ՛ք Տիրոջ խօսքը, իսրայէլացինե՛ր,որովհետեւ Տէրը դատ ունի երկրի բնակիչների հետ.«Չկայ ճշմարտութիւն, չկայ ողորմութիւնեւ չկայ Աստծու ճանաչում երկրի վրայ:
4 Տէրոջը խօսքը լսեցէ՛ք, ո՛վ Իսրայէլի որդիներ, Քանզի Տէրը երկրի բնակիչներուն հետ վէճ ունի, Քանզի երկրի վրայ ճշմարտութիւն չկայ ու ողորմութիւն չկայ Ու Աստուծոյ գիտութիւնը չկայ։
Լուարուք զբան Տեառն, որդիք Իսրայելի, զի դատաստան Տեառն է ընդ բնակիչս երկրի, զի ոչ գոյ ճշմարտութիւն, եւ ոչ ողորմութիւն, եւ ոչ գիտութիւն Աստուծոյ ի վերայ երկրի:

4:1: Լուարո՛ւք զբանս Տեառն որդիք Իսրայէլի. զի դատաստա՛ն Տեառն է ընդ բնակիչս երկրի. զի ո՛չ գոյ ՚ի նոսա ճշմարտութիւն, եւ ո՛չ ողորմութիւն, եւ ո՛չ գիտութիւն Աստուծոյ ՚ի վերայ երկրի[10374]։
[10374] Ոմանք. Լուարո՛ւք զբան Տեառն որ՛՛... ո՛չ գոյ ճշմարտութիւն, ո՛չ ողոր՛՛։
1 Լսեցէ՛ք Տիրոջ խօսքը, իսրայէլացինե՛ր,որովհետեւ Տէրը դատ ունի երկրի բնակիչների հետ.«Չկայ ճշմարտութիւն, չկայ ողորմութիւնեւ չկայ Աստծու ճանաչում երկրի վրայ:
4 Տէրոջը խօսքը լսեցէ՛ք, ո՛վ Իսրայէլի որդիներ, Քանզի Տէրը երկրի բնակիչներուն հետ վէճ ունի, Քանզի երկրի վրայ ճշմարտութիւն չկայ ու ողորմութիւն չկայ Ու Աստուծոյ գիտութիւնը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 Слушайте слово Господне, сыны Израилевы; ибо суд у Господа с жителями сей земли, потому что нет ни истины, ни милосердия, ни Богопознания на земле.
4:1 ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel διότι διοτι because; that κρίσις κρισις decision; judgment τῷ ο the κυρίῳ κυριος lord; master πρὸς προς to; toward τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land διότι διοτι because; that οὐκ ου not ἔστιν ειμι be ἀλήθεια αληθεια truth οὐδὲ ουδε not even; neither ἔλεος ελεος mercy οὐδὲ ουδε not even; neither ἐπίγνωσις επιγνωσις recognition θεοῦ θεος God ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
4:1 שִׁמְע֥וּ šimʕˌû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֣י kˈî כִּי that רִ֤יב rˈîv רִיב law-case לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH עִם־ ʕim- עִם with יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֠י kˌî כִּי that אֵין־ ʔên- אַיִן [NEG] אֱמֶ֧ת ʔᵉmˈeṯ אֶמֶת trustworthiness וְֽ wᵊˈ וְ and אֵין־ ʔên- אַיִן [NEG] חֶ֛סֶד ḥˈeseḏ חֶסֶד loyalty וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] דַּ֥עַת dˌaʕaṯ דַּעַת knowledge אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
4:1. audite verbum Domini filii Israhel quia iudicium Domino cum habitatoribus terrae non est enim veritas et non est misericordia et non est scientia Dei in terraHear the word of the Lord, ye children of Israel, for the Lord shall enter into judgment with the inhabitants of the land: for there is no truth, and there is no mercy, and there is no knowledge of God in the land.
1. Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.
4:1. Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because [there is] no truth, nor mercy, nor knowledge of God in the land.
4:1. Listen to the word of the Lord, sons of Israel, for the Lord is judge of the inhabitants of the land. Yet there is no truth, and there is no mercy, and there is no knowledge of God, in the land.
Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because [there is] no truth, nor mercy, nor knowledge of God in the land:

4:1 Слушайте слово Господне, сыны Израилевы; ибо суд у Господа с жителями сей земли, потому что нет ни истины, ни милосердия, ни Богопознания на земле.
4:1
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
διότι διοτι because; that
κρίσις κρισις decision; judgment
τῷ ο the
κυρίῳ κυριος lord; master
πρὸς προς to; toward
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὴν ο the
γῆν γη earth; land
διότι διοτι because; that
οὐκ ου not
ἔστιν ειμι be
ἀλήθεια αληθεια truth
οὐδὲ ουδε not even; neither
ἔλεος ελεος mercy
οὐδὲ ουδε not even; neither
ἐπίγνωσις επιγνωσις recognition
θεοῦ θεος God
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
4:1
שִׁמְע֥וּ šimʕˌû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֣י kˈî כִּי that
רִ֤יב rˈîv רִיב law-case
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
עִם־ ʕim- עִם with
יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֠י kˌî כִּי that
אֵין־ ʔên- אַיִן [NEG]
אֱמֶ֧ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וְֽ wᵊˈ וְ and
אֵין־ ʔên- אַיִן [NEG]
חֶ֛סֶד ḥˈeseḏ חֶסֶד loyalty
וְ wᵊ וְ and
אֵֽין־ ʔˈên- אַיִן [NEG]
דַּ֥עַת dˌaʕaṯ דַּעַת knowledge
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
4:1. audite verbum Domini filii Israhel quia iudicium Domino cum habitatoribus terrae non est enim veritas et non est misericordia et non est scientia Dei in terra
Hear the word of the Lord, ye children of Israel, for the Lord shall enter into judgment with the inhabitants of the land: for there is no truth, and there is no mercy, and there is no knowledge of God in the land.
4:1. Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because [there is] no truth, nor mercy, nor knowledge of God in the land.
4:1. Listen to the word of the Lord, sons of Israel, for the Lord is judge of the inhabitants of the land. Yet there is no truth, and there is no mercy, and there is no knowledge of God, in the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Речь пророка обращена к "сынам Израилевым", или к жителям десятиколенного царства. Пророк возвещает о суде у Господа с жителями этого царства ("сей земли"). Суд вызывается тем, что в земле нет ни истины (emeth), т. е. искренности в словах и действиях, ни милосердия (chesed) к бедным и несчастным, ни Богопознания (daath Bohim, слав. ведения Божия). Богопознание пророк Осия понимает не в смысле только теоретического знания о существе Бога и Его свойствах (потому что такое богопознание было), а в смысле постижения Бога и внутреннего единения с Ним в любви. Отсутствие такого богопознания является причиной отсутствия истины и милосердия и распространения тех преступлений, которые далее обличает пророк.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. 2 By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. 3 Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. 4 Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. 5 Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
Here is, I. The court set, and both attendance and attention demanded: "Hear the word of the Lord, you children of Israel, for to you is the word of this conviction sent, whether you will hear or whether you will forbear." Whom may God expect to give him a fair hearing, and take from him a fair warning, but the children of Israel, his own professing people? Yea, they will be ready enough to hear when God speaks comfortably to them; but are they willing to hear when he has a controversy with them? Yes, they must hear him when he pleads against them, when he has something to lay to their charge: The Lord has a controversy with the inhabitants of the land, of this land, of this holy land. Note, Sin is the great mischief-maker; it sows discord between God and Israel. God sees sin in his own people, and a good action he has against them for it. Some more particular actions lie against his own people, which do not lie against other sinners. He has a controversy with them for breaking covenant with him, for bringing a reproach upon him, and for an ungrateful return to him for his favours. God's controversy will be pleaded, pleaded by the judgments of his mouth before they are pleaded by the judgments of his hand, that he may be justified in all he does and may make it appear that he desires not the death of sinners; and God's pleadings ought to be attended to, for, sooner or later, they shall have a hearing.
II. The indictment read, by which the whole nation stands charged with crimes of a heinous nature, by which God is highly provoked. 1. They are charged with national omissions of the most important duties: There is no truth nor mercy, neither justice nor charity, these most weighty matters of the law, as our Saviour accounts them (Matt. xxiii. 23), judgment, mercy, and faith. The generality of the people seemed to have no sense at all of the thing called honesty; they made no conscience of what they said and did, though ever so contrary to the truth and injurious to their neighbour. Much less had they any sense of mercy, or any obligation they were under to pity and help the poor. And it is not strange that there is no truth and mercy when there is no knowledge of God in the land. What good can be expected where there is no knowledge of God? It was the privilege of that land that in Israel God was made known, and his name was great, which was an aggravation of their sin, that they did not know him, Ps. lxxvi. 1. 2. Hence follows national commissions of the most enormous sins against both the first and second table, for they had no regard at all to either. Swearing, and lying, and killing, and stealing, and committing adultery, against the third, ninth, sixth, eighth, and seventh commandments, were to be found in all corners of the land, and among all orders and degrees of men among them, v. 2. The corruption was universal; what good people there were among them were either lost or hid, or they hid themselves. By these they break out, that is, they transgress all bounds of reason and conscience, and the divine law; they have exceeded (Job xxxvi. 9); they have been overmuch wicked (Eccl. vii. 17); they suffer their corruptions to break out; they themselves break over, and break through, all that stands in their way and would stop them in their sinful career, as water overflows the banks. Note, Sin is a violent thing and its power exorbitant; when men's hearts are fully set in them to do evil (Eccl. viii. 11) what will be restrained from them? Gen. xi. 6. When they break out thus blood touches blood, that is, abundance of murders are committed in all parts of the country, and, as it were, in a constant series and succession. Cædes aliæ aliis sunt contiguæ--Murders touch murders; a stream of blood runs down among them, even royal blood. It was about this time that there was so much blood shed in grasping at the crown; Shallum slew Zechariah, and Menahem slew Shallum, Pekah slew Pekahiah, and Hoshea slew Pekah; and the like bloody work, it is likely, there was among other contenders, so that the land was polluted with blood (Ps. cvi. 38); it was filled with blood from one end to the other, 2 Kings xxi. 16.
III. Sentence passed upon this guilty and polluted land, v. 3. It shall be utterly destroyed and laid waste. The whole land is infected with sin, and therefore the whole land shall mourn under God's sore judgments, shall sit in mourning, being stripped of all its wealth and beauty. As the valleys are said to shout for joy, and sing, when there are plenty and peace, so here they are said to mourn when by war and famine they are made desolate. The whole land shall be brimstone, and salt, and burning, was as threatened in the law, Deut. xxix. 33. They had broken all God's commandments, and now God threatens to take away all their comforts. The land mourns when there is neither grass for the cattle nor herbs for the service of man; and then every one that dwells therein shall languish for want of nice food to support a wasting life, and fret for want of the usual dainties for delight. The beasts of the field will languish, Jer. xiv. 5, 6. Nay, the destruction of the fruits of the earth shall be so great that there shall not be picking for the fowls of the air, to keep them alive; they shall suffer with man, and their dying, or growing lean, will be a punishment to those who used to have their tables replenished with wild-fowl. Nay, the fishes of the sea shall be taken away, or gathered together, that they may go away in shoals to some other coast, and then the fishing trade will be worth nothing. This desolation shall be in that respect more general than that by Noah's flood, for that did not affect the fishes of the sea, but this shall. It was part of one of the plagues of Egypt that he slew their fish (Ps. cv. 29); when the waters are dried the fish die, Isa. l. 2; Zeph. i. 2, 3. Note, When man becomes disobedient to God, it is just that the inferior creatures should be made unserviceable to man. Oh what reason have we to admire God's patience and mercy to our land, that though there is in it so much swearing, and lying, and killing, and stealing, and adultery, yet there is plenty of flesh, and fish, and fowl, on our tables!
IV. An order of court that no pains should be taken with the condemned criminal to bring him to repentance, with the reason for that order. Observe, 1. The order itself (v. 4): Yet let no man strive nor reprove another; let no means be used to reduce and reclaim them; let their physicians give them up as desperate and past cure. It intimates that as long as there is any hope we ought to reprove sinners for their sins; it is a duty we owe to one another to give and to take reproofs; it was one of the laws of Moses (Lev. xix. 17), Thou shalt in any wise rebuke thy neighbour; it is an instance of brotherly love. Sometimes there is need to rebuke sharply, not only to reprove, but to strive, so loth are men to part with their sins. But it is a sign that persons and people are abandoned to ruin when God says, Let them not be reproved. Yet this is to be understood as God's commands sometimes to the prophets not to pray for them, notwithstanding which they did pray for them; but the meaning is, They are so hardened in sin, and so ripened for ruin, that it will be to little purpose either to deal with them or to deal with God for them. Note, It bodes ill to a people when reprovers are silenced, and when those who should witness against the sins of the times, retire into a corner, and give up the cause. See 2 Chron. xxv. 16. 2. The reasons of this order. Let them not reprove one another; for, (1.) They are determined to go on in sin, and no reproofs will cure them of that: Thy people are as those that strive with the priests; they have grown so very impudent in sin, so very insolent, and impatient of reproof, that they will fly in the face even of a priest himself if he should but give them the least check, without any regard to his character and office; and how then can it be thought that they should take a reproof from a private person? Note, Those sinners have their hearts wickedly hardened who quarrel with their ministers for dealing faithfully with them; and those who rebel against ministerial reproof, which is an ordinance of God for their reformation, have forfeited the benefit of brotherly reproof too. Perhaps this may refer to the late wickedness of Joash king of Judah, and his people, who stoned Zechariah, the son of Jehoiada, for delivering them a message from God, 2 Chron. xxiv. 21. He was a priest; with him they strove when he was officiating between the temple and the altar; and Dr. Lightfoot thinks the prophet had an eye to his case when he spoke (v. 2) of blood touching blood; the blood of the sacrificer was mingled with the blood of the sacrifice, That, says he, was the apex of their wickedness--thence their ruin was to be dated (Matt. xxiii. 35), as this is of their incorrigibleness, that they are as those who strive with the priest, therefore let no man reprove them; for, (2.) God also is determined to proceed in their ruin (v. 5): "Therefore, because thou wilt take no reproof, no advice, thou shalt fall, and it is in vain for any to think of preventing it, for the decree has gone forth. Thou shalt stumble and fall in the day, and the prophet, the false prophet that flattered and seduced thee, shall fall with thee in the night; both thou and thy prophet shall fall night and day, shall be continually falling into one calamity or other; the darkness of the night shall not help to cover thee from trouble nor the light of the day help thee to flee from it." The prophets are blind leaders and the people blind followers; and to the blind day and night are alike, so that whether it be day or night both shall fall together into the ditch. "Thou shalt fall in the day, when thy fall is least feared by thyself and thou art very secure; and in the day, when it will be seen and observed by others, and turn most to thy shame; and the prophet shall fall in the night, when to himself it will be most terrible." Note, The ruin of those who have helped to ruin others will, in a special manner, be intolerable. And did the children think that when they were in danger of falling their mother would help them? It shall be in vain to expect it, for I will destroy thy mother, Samaria, the mother-city, the whole state, or kingdom, which is as a mother to every part. It shall all be made silent. Note, When all are involved in guilt nothing less can be expected than that all should be involved in ruin.
Adam Clarke: Commentary on the Bible - 1831
4:1: The Lord hath a controversy - ריב rib, what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah.
But when has God a controversy with any land? - Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added,
Albert Barnes: Notes on the Bible - 1834
4:1: Hear the word of the Lord, ye children of Israel - The prophet begins here, in a series of pictures as it were, to exhibit the people of Israel to themselves, that they might know that God did not do without cause all this which He denounced against them. Here, at the outset, He summons, the whole people, their prophets and priests, before the judgment seat of God, where God would condescend, Himself to implead them, and hear, if they had ought in their defense. The title "children of Israel" is, in itself, an appeal to their gratitude and their conscience, as the title "Christian" among us is an appeal to us, by Him whose name we bear. Our Lord says, "If ye were Abraham's children, ye would do the work's of Abraham" Joh 8:39; and Paul, "let every one that nameth the name of Christ, depart from iniquity" Ti2 2:19.
For the Lord hath a controversy - God wills, in all His dealings with us His creatures, to prove even to our own consciences, the righteousness of His judgments, so as to leave us without excuse. Now, through His servants, He shows people their unrighteousness and His justice; hereafter our Lord, the righteous Judge, will show it through the book of people's own consciences.
With the inhabitants of the land - God had given the land to the children of Israel, on account of the wickedness of these whom He drave out before them. He gave it to them "that they might observe His statutes and keep His laws" (Ps. 105 ult.). He had promised that His "Eyes should always be upon it from the beginning of the year unto the end of the year" Deu 11:12. This land, the scene of those former judgments, given to them on those conditions (see Deu 4:1, Deu 4:40; Deu 6:21-25, etc.), the land which God had given to them as their God, they had filled with iniquity.
Because there is no truth, nor mercy - "Truth and mercy" are often spoken of, as to Almighty God. Truth takes in all which is right, and to which God has bound Himself; mercy, all beyond, which God does out of His boundless love. When God says of Israel, "there is no truth nor mercy," He says that there is absolutely none of those two great qualities, under which He comprises all His own Goodness. "There is no truth," none whatever, "no regard for known truth; no conscience, no sincerity, no uprightness; no truth of words; no truth of promises; no truth in witnessing; no making good in deeds what they said in words."
Nor mercy - The word has a wide meaning; it includes all love of one to another, a love issuing in acts. It includes loving-kindness, piety to parents, natural affection, forgiveness, tenderness, beneficence, mercy, goodness. The prophet, in declaring the absence of this grace, declares the absence of all included under it. Whatever could be comprised under love, whatever feelings are influenced by love, of that there was nothing.
Nor knowledge of God - The union of right knowledge and wrong practice is hideous in itself; and it must be especially offensive to Almighty God, that His creatures should know whom they offend, how they offend Him, and yet, amid and against their knowledge, choose that which displeases Him. And, on that ground, perhaps, He has so created us, that when our acts are wrong, our knowledge becomes darkened Rom 1:21. The "knowledge of God" is not merely to know some things of God, as that He is the Creator and Preserver of the world and of ourselves. To know things of God is not to know God Himself. We cannot know God in any respect, unless we are so far made like unto Him. "Hereby do we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar and the truth is not in him. Every one that loveth is born of' God, and knoweth God. He that loveth not, knoweth not God, for God is love" Jo1 2:3-4; Jo1 4:7-8.
Knowledge of God being the gift of the Holy Spirit, he who hath not grace, cannot have that knowledge. A certain degree of speculative knowledge of God, a bad man may have, as Balaam had by inspiration, and the Pagan who, "when they knew God, glorified Him not as God." But even this knowledge is not retained without love. Those who "held the truth in unrighteousness" ended (Paul says Rom 1:21, Rom 1:18, Rom 1:28) by corrupting it. "They did not like to retain God in their knowledge, and so God gave them over to a reprobate," or undistinguishing mind, that they could not. Certainly, the speculative and practical knowledge are bound up together, through the oneness of the relation of the soul to God, whether in its thoughts of Him, or its acts toward Him. Wrong practice corrupts belief, as misbelief corrupts practice. The prophet then probably denies that there was any true knowledge of God, of any sort, whether of life or faith or understanding or love. Ignorance of God, then, is a great evil, a source of all other evils.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: Cir, am 3224, bc 780
Hear: Kg1 22:19; Isa 1:10, Isa 28:14, Isa 34:1, Isa 66:5; Jer 2:4, Jer 7:2, Jer 9:20, Jer 19:3, Jer 34:4; Amo 7:16; Rev 2:11, Rev 2:29
for: Hos 12:2; Isa 1:18, Isa 3:13, Isa 3:14, Isa 5:3, Isa 34:8; Jer 25:31; Mic 6:2
no truth: Isa 59:13-15; Jer 6:13, Jer 7:3-6; Mic 7:2-5
nor knowledge: Jer 4:22, Jer 4:28, Jer 5:4; Joh 8:55; Rom 1:28; Co1 15:34
Carl Friedrich Keil and Franz Delitzsch
4:1
Hos 4:1-5 form the first strophe, and contain, so to speak, the theme and the sum and substance of the whole of the following threatening of punishment and judgment. Hos 4:1. "Hear the word of Jehovah, ye sons of Israel! for Jehovah has a controversy with the inhabitants of the land; for there is no truth, and no love, and no knowledge of God in the land." Israel of the ten tribes is here addressed, as Hos 4:15 clearly shows. The Lord has a controversy with it, has to accuse and judge it (cf. Mic 6:2), because truth, love, and the knowledge of God have vanished from the land. 'Emeth and chesed are frequently associated, not merely as divine attributes, but also as human virtues. They are used here in the latter sense, as in Prov 3:3. "There is no 'ĕmeth, i.e., no truthfulness, either in speech or action, no one trusting another any more" (cf. Jer 9:3-4). Chesed is not human love generally, but love to inferiors, and to those who need help or compassionate love. Truth and love are mutually conditions, the one of the other. "Truth cannot be sustained without mercy; and mercy without truth makes men negligent; so that the one ought to be mingled with the other" (Jerome). They both have their roots in the knowledge of God, of which they are the fruit (Jer 22:16; Is 11:9); for the knowledge of God is not merely "an acquaintance with His nature and will" (Hitzig), but knowledge of the love, faithfulness, and compassion of God, resting upon the experience of the heart. Such knowledge not only produces fear of God, but also love and truthfulness towards brethren (cf. Eph 4:32; Col 3:12.). Where this is wanting, injustice gains the upper hand.
Geneva 1599
4:1 Hear the word of the LORD, ye children of Israel: for the LORD (a) hath a controversy with the inhabitants of the land, because [there is] no truth, nor mercy, nor knowledge of God in the land.
(a) Because the people would not obey the admonitions of the Prophets, he accuses them before the judgment seat of God, against whom they chiefly offended; (Is 7:13) (Zech 12:10; Mic 6:1,2).
John Gill
4:1 Hear the word of the Lord, ye children of Israel,.... The people of the ten tribes, as distinct from Judah, Hos 4:15, the prophet having finished his parables he was ordered to take up and deliver, and his explanations of them, and concluded with a gracious promise of the conversion of the Jews in the latter day, enters upon a new discourse, which begins with reproof for various sins; since what had been delivered in parables and types had had no effect upon them, they are called upon to hear what the Lord would say to them by the prophet, in more clear and express terms; silence is ordered, and attention required to what follows:
for the Lord hath a controversy with the inhabitants of the land; the land of Israel; against him they had sinned, before him they stood guilty; he had something, yea, many things, against them; a charge is brought into open court, the indictment is read, an answer must be made: God is the antagonist, that moves and brings on the controversy in a judicial way, and who can answer him for one of a thousand? or stand before him, or in court with him, when he marks iniquity? the charge is as follows,
because there is no truth; none that do or speak truth; that are true and faithful men, true to their word, and faithful to their trust; no truth of grace in them, nor truth of doctrine held and received by them; truth failed from among them, and none were valiant for it; no truth or civil faith with respect to men, nor any truth of word or worship with respect to God:
nor mercy: to poor and indigent creatures; no compassion shown them; no offices of humanity or acts of beneficence exercised towards them; though these are more desirable by the Lord than, and are preferred by him to, all ceremonial sacrifices, Hos 6:6, or no piety, religion, godliness, powerful godliness, which has the promise of this life, and that to come:
nor knowledge of God in the land; in the land of Israel, where God was used to be known; where he had been worshipped; were his word had been dispensed, and his prophets had been sent, and his saints that knew him, and his mind and will, formerly had dwelt; but now a company of atheists, at least that lived as such, and had no true spiritual saving knowledge of God, and communion with him; they had not true love to him, nor a godly reverence of him, which this implies; and that was the source of all the wickedness committed by them, afterwards expressed. The Targum is,
"there are none that do truth, nor dispense mercy, nor walk in the fear of the Lord, in the land.''
Robert Jamieson, A. R. Fausset and David Brown
4:1 HENCEFORTH THE PROPHET SPEAKS PLAINLY AND WITHOUT SYMBOL, IN TERSE, SENTENTIOUS PROPOSITIONS. (Hos. 4:1-19)
In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in Hos 4:2 bloodshed and other evils usual in a civil war are specified.
Israel--the ten tribes.
controversy--judicial ground of complaint (Is 1:18; Jer 25:31; Mic 6:2).
no . . . knowledge of God--exhibited in practice (Jer 22:16).
4:24:2: Անէ՛ծք եւ ստութիւն եւ սպանութիւն, եւ գողութիւն՝ եւ շնութիւն հեղեալ ՚ի վերայ երկրի. եւ արիւն ընդ արիւնս խառնեն։
2 Անէծք, ստութիւն, սպանութիւն,գողութիւն եւ շնութիւն ողողել են երկիրըեւ արիւնը արեան են խառնում:
2 Երդումն ու ստախօսութիւնը, մարդասպանութիւնը, Գողութիւնն ու շնութիւնը շատցեր են Ու արիւնները արիւններու կը խառնեն։
Անէծք եւ ստութիւն եւ սպանութիւն եւ գողութիւն եւ շնութիւն [33]հեղեալ ի վերայ երկրի``, եւ արիւն ընդ արիւնս խառնին:

4:2: Անէ՛ծք եւ ստութիւն եւ սպանութիւն, եւ գողութիւն՝ եւ շնութիւն հեղեալ ՚ի վերայ երկրի. եւ արիւն ընդ արիւնս խառնեն։
2 Անէծք, ստութիւն, սպանութիւն,գողութիւն եւ շնութիւն ողողել են երկիրըեւ արիւնը արեան են խառնում:
2 Երդումն ու ստախօսութիւնը, մարդասպանութիւնը, Գողութիւնն ու շնութիւնը շատցեր են Ու արիւնները արիւններու կը խառնեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 Клятва и обман, убийство и воровство, и прелюбодейство крайне распространились, и кровопролитие следует за кровопролитием.
4:2 ἀρὰ αρα.1 cursing; curse καὶ και and; even ψεῦδος ψευδος falsehood; fallacy καὶ και and; even φόνος φονος murder καὶ και and; even κλοπὴ κλοπη theft καὶ και and; even μοιχεία μοιχεια adultery κέχυται χεω in; on τῆς ο the γῆς γη earth; land καὶ και and; even αἵματα αιμα blood; bloodstreams ἐφ᾿ επι in; on αἵμασιν αιμα blood; bloodstreams μίσγουσιν μισγω mingle with
4:2 אָלֹ֣ה ʔālˈō אלה swear וְ wᵊ וְ and כַחֵ֔שׁ ḵaḥˈēš כחשׁ grow lean וְ wᵊ וְ and רָצֹ֥חַ rāṣˌōₐḥ רצח kill וְ wᵊ וְ and גָנֹ֖ב ḡānˌōv גנב steal וְ wᵊ וְ and נָאֹ֑ף nāʔˈōf נאף commit adultery פָּרָ֕צוּ pārˈāṣû פרץ break וְ wᵊ וְ and דָמִ֥ים ḏāmˌîm דָּם blood בְּ bᵊ בְּ in דָמִ֖ים ḏāmˌîm דָּם blood נָגָֽעוּ׃ nāḡˈāʕû נגע touch
4:2. maledictum et mendacium et homicidium et furtum et adulterium inundaverunt et sanguis sanguinem tetigitCursing, and lying, and killing, and theft, and adultery, have overflowed, and blood hath touched blood.
2. There is nought but swearing and breaking faith, and killing, and stealing, and committing adultery; they break out, and blood toucheth blood.
4:2. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.
4:2. Slander, and lying, and killing, and theft, and adultery have overflowed, and bloodshed has brought more bloodshed.
By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood:

4:2 Клятва и обман, убийство и воровство, и прелюбодейство крайне распространились, и кровопролитие следует за кровопролитием.
4:2
ἀρὰ αρα.1 cursing; curse
καὶ και and; even
ψεῦδος ψευδος falsehood; fallacy
καὶ και and; even
φόνος φονος murder
καὶ και and; even
κλοπὴ κλοπη theft
καὶ και and; even
μοιχεία μοιχεια adultery
κέχυται χεω in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
αἵματα αιμα blood; bloodstreams
ἐφ᾿ επι in; on
αἵμασιν αιμα blood; bloodstreams
μίσγουσιν μισγω mingle with
4:2
אָלֹ֣ה ʔālˈō אלה swear
וְ wᵊ וְ and
כַחֵ֔שׁ ḵaḥˈēš כחשׁ grow lean
וְ wᵊ וְ and
רָצֹ֥חַ rāṣˌōₐḥ רצח kill
וְ wᵊ וְ and
גָנֹ֖ב ḡānˌōv גנב steal
וְ wᵊ וְ and
נָאֹ֑ף nāʔˈōf נאף commit adultery
פָּרָ֕צוּ pārˈāṣû פרץ break
וְ wᵊ וְ and
דָמִ֥ים ḏāmˌîm דָּם blood
בְּ bᵊ בְּ in
דָמִ֖ים ḏāmˌîm דָּם blood
נָגָֽעוּ׃ nāḡˈāʕû נגע touch
4:2. maledictum et mendacium et homicidium et furtum et adulterium inundaverunt et sanguis sanguinem tetigit
Cursing, and lying, and killing, and theft, and adultery, have overflowed, and blood hath touched blood.
4:2. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.
4:2. Slander, and lying, and killing, and theft, and adultery have overflowed, and bloodshed has brought more bloodshed.
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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
2. Ср. IV:18; VI:9; VII:1-2. Клятва, т. е. ложная клятва.
Adam Clarke: Commentary on the Bible - 1831
4:2: By swearing, and lying - Where there is no truth there will be lies and perjury; for false swearing is brought in to confirm lying statements. And when there is no mercy, killing, slaying, and murders, will be frequent. And where there is no knowledge of God, no conviction of his omnipresence and omniscience, private offenses, such as stealing, adulteries, etc., will prevail. These, sooner or later, break out, become a flood, and carry all before them. Private stealing will assume the form of a public robbery, and adulteries become fashionable, especially among the higher orders; and suits of crim. con. render them more public, scandalous, and corrupting. By the examination of witnesses, and reading of infamous letters in a court of justice, people are taught the wiles and stratagems to be used to accomplish these ends, and prevent detection; and also how to avoid those circumstances which have led to the detection of others. Every report of such matters is an experimental lecture on successful debauchery.
Blood toucheth blood - Murders are not only frequent, but assassinations are mutual. Men go out to kill each other; as in our duels, the frenzy of cowards; and as there is no law regarded, and no justice in the land, the nearest akin slays the murderer. Even in our land, where duels are so frequent, if a man kill his antagonist, it is murder; and so generally brought in by an honest coroner and his jury. It is then brought into court; but who is hanged for it? The very murder is considered as an affair of honor, though it began in a dispute about a prostitute; and it is directed to be brought in manslaughter; and the murderer is slightly fined for having hurried his neighbor, perhaps once his friend, into the eternal world, with all his imperfections on his head! No wonder that a land mourns where these prevail; and that God should have a controversy with it. Such crimes as these are sufficient to bring God's curse upon any land. And how does God show his displeasure? See the following verse.
Albert Barnes: Notes on the Bible - 1834
4:2: By swearing, and lying ... - Literally, "swearing or cursing" , "and lying, and killing, and stealing, and committing adultery!" The words in Hebrew are nouns of action. The Hebrew form is very vivid and solemn. It is far more forcible than if he had said, "They swear, lie, kill, and steal." It expresses that these sins were continual, that nothing else (so to speak) was going on; that it was all one scene of such sins, one course of them, and of nothing besides; as we say more familiarly, "It was all, swearing, lying, killing, stealing, committing adultery." It is as if the prophet, seeing with a sight above nature, a vision from God, saw, as in a picture, what was going on, all around, within and without, and summed up in this brief picture, all which he saw. This it was and nothing but this, which met his eyes, wheRev_er he looked, whatever he heard, "swearing, lying, killing, stealing, committing adultery." The prophet had before said, that the ten tribes were utterly lacking in all truth, all love, all knowledge of God. But where there are none of these, "there," in all activity, will be the contrary vices. When the land or the soul is empty of the good, it will be full of the evil. "They break out," i. e., burst through all bounds, set to restrain them, as a river bursts its banks and overspreads all things or sweeps all before it. "And blood toucheth blood," literally, "bloods touch bloods" . The blood was poured so continuously and in such torrents, that it flowed on, until stream met stream and formed one wide inundation of blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: swearing: Isa 24:5, Isa 48:1, Isa 59:2-8, Isa 59:12-15; Jer 5:1, Jer 5:2, Jer 5:7-9, Jer 5:26, Jer 5:27, Jer 6:7, Jer 7:6-10; Jer 9:2-8, Jer 23:10-14; Eze 22:2-13, Eze 22:25-30; Mic 2:1-3, Mic 3:2, Mic 3:9, Mic 6:10, Mic 7:2; Zep 3:1; Zac 5:3, Zac 7:9
blood: Heb. bloods
toucheth: Hos 5:2, Hos 6:9; Lam 4:13; Mat 23:35; Act 7:52; Th1 2:15; Rev 17:6
Carl Friedrich Keil and Franz Delitzsch
4:2
"Swearing, and lying, and murdering, and stealing, and committing adultery; they break in, and blood reaches to blood." The enumeration of the prevailing sins and crimes commences with infin. absoll., to set forth the acts referred to as such with the greater emphasis. 'Alâh, to swear, in combination with kichēsh, signifies false swearing (= אלוה שׁוא in Hos 10:4; compare the similar passage in Jer 7:9); but we must not on that account take kichēsh as subordinate to 'âlâh, or connect them together, so as to form one idea. Swearing refers to the breach of the second commandment, stealing to that of the eighth; and the infinitives which follow enumerate the sins against the fifth, the seventh, and the sixth commandments. With pârâtsū the address passes into the finite tense (Luther follows the lxx and Vulg., and connects it with what precedes; but this is a mistake). The perfects, pârâtsū and nâgâ‛ū, are not preterites, but express a completed act, reaching from the past into the present. Pârats to tear, to break, signifies in this instance a violent breaking in upon others, for the purpose of robbery and murder, "grassari as פריצים, i.e., as murderers and robbers" (Hitzig), whereby one bloody deed immediately followed another (Ezek 18:10). Dâmı̄m: blood shed with violence, a bloody deed, a capital crime.
Geneva 1599
4:2 By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and (b) blood toucheth blood.
(b) In every place appears a liberality to most wicked vices, so that one follows right after another.
John Gill
4:2 By swearing, and lying,.... Which some join together, and make but one sin of it, false swearing, so Jarchi and Kimchi; but that swearing itself signifies, as the Targum interprets it; for it not only takes in all cursing and imprecations, profane oaths, and taking the name of God in vain, and swearing by the creatures, but may chiefly design perjury; which, though one kind of "lying", may be distinguished from it here; the latter intending "lying" in common, which the devil is the father of, mankind are incident unto, and which is abominable to God, whether in civil or in religious things: "and killing, and stealing and committing adultery"; murders, thefts, and adulteries, were very common with them; sins against the sixth, eighth, and seventh commandments:
they break out; through all the restraints of the laws of God and man, like an unruly horse that breaks his bridle and runs away; or like wild beasts, that break down the fences and enclosures about them, and break out, and get away; or like a torrent of water, that breaks down its dams and banks, and overflows the meadows and plains; such a flood and deluge of sin abounded in the nation. Some render it, "they thieve" (o); or act the part of thieves and robbers: and the Targum,
"they beget sons of their neighbours' wives;''
and so Abarbinel interprets it of breaking through the hedge of another man's wife; but these sins are observed before:
and blood toucheth blood; which some understand of sins in general, so called, because filthy and abominable; and of the addition and multiplication of them, there being as it were heaps of them, or rather a chain of them linked together. So the Targum,
"and they add sins to sins.''
Others interpret it of impure mixtures, of incestuous lusts, or marriages contrary to the ties of blood, and laws of consanguinity, Lev 18:6, or rather it is to be understood of the great effusion of blood, and frequency of murders; so that there was scarce any interval between them, but a continued series of them. Some think respect is had to the frequent slaughter of their kings; Zachariah the son of Jeroboam was slain by Shallum, when he had reigned but six months; and Shallum was slain by Menahem when he had reigned but one month; and this Menahem was a murderer of many, smote many places, and ripped up the women with child; Pekahiah his son was killed by Pekah the son of Remaliah, and he again by Hoshea, 4Kings 15:8.
(o) "latrocinantur, vel latrones agunt", Schmidt.
John Wesley
4:2 Break out - As waters that swell above all banks. Toucheth blood - Slaughters are multiplied; so that the end of one is the beginning of another.
Robert Jamieson, A. R. Fausset and David Brown
4:2 they break out--bursting through every restraint.
blood toucheth blood--literally, "bloods." One act of bloodshed follows another without any interval between (see 4Kings 15:8-16, 4Kings 15:25; Mic 7:2).
4:34:3: Վասն այնորիկ սո՛ւգ առցէ երկիր. եւ նուաղեսցի ամենայն բնակչօք իւրովք, եւ գազանօք անապատի, եւ սողնովք երկրի, եւ թռչնովք երկնից. եւ ձկունք ծովու պակասեսցի՛ն[10375]։ [10375] Ոմանք. Վասն այսորիկ սուգ առ՛՛։
3 Դրա համար սուգը կը պատի երկիրը,եւ կը նուազեն նրա բոլոր բնակիչները՝անապատի գազանները, գետնի սողունները եւ երկնքի թռչունները,կը պակասեն ծովի ձկները.
3 Անոր համար երկիրը սուգ պիտի բռնէ Ու անոր բոլոր բնակիչները Դաշտի գազաններուն ու երկնքի թռչուններուն հետ պիտի նուաղին Ու ծովու ձուկերն ալ պիտի սպառին։
Վասն այնորիկ սուգ առցէ երկիր, եւ նուաղեսցի ամենայն [34]բնակչօք իւրովք, եւ գազանօք անապատի, եւ սողնովք երկրի``, եւ թռչնովք երկնից. եւ ձկունք ծովու պակասեսցին:

4:3: Վասն այնորիկ սո՛ւգ առցէ երկիր. եւ նուաղեսցի ամենայն բնակչօք իւրովք, եւ գազանօք անապատի, եւ սողնովք երկրի, եւ թռչնովք երկնից. եւ ձկունք ծովու պակասեսցի՛ն[10375]։
[10375] Ոմանք. Վասն այսորիկ սուգ առ՛՛։
3 Դրա համար սուգը կը պատի երկիրը,եւ կը նուազեն նրա բոլոր բնակիչները՝անապատի գազանները, գետնի սողունները եւ երկնքի թռչունները,կը պակասեն ծովի ձկները.
3 Անոր համար երկիրը սուգ պիտի բռնէ Ու անոր բոլոր բնակիչները Դաշտի գազաններուն ու երկնքի թռչուններուն հետ պիտի նուաղին Ու ծովու ձուկերն ալ պիտի սպառին։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 За то восплачет земля сия, и изнемогут все, живущие на ней, со зверями полевыми и птицами небесными, даже и рыбы морские погибнут.
4:3 διὰ δια through; because of τοῦτο ουτος this; he πενθήσει πενθεω sad ἡ ο the γῆ γη earth; land καὶ και and; even σμικρυνθήσεται μικρυνω with; [definite object marker] πᾶσιν πας all; every τοῖς ο the κατοικοῦσιν κατοικεω settle αὐτήν αυτος he; him σὺν συν with; [definite object marker] τοῖς ο the θηρίοις θηριον beast τοῦ ο the ἀγροῦ αγρος field καὶ και and; even σὺν συν with; [definite object marker] τοῖς ο the ἑρπετοῖς ερπετον reptile τῆς ο the γῆς γη earth; land καὶ και and; even σὺν συν with; [definite object marker] τοῖς ο the πετεινοῖς πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even οἱ ο the ἰχθύες ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea ἐκλείψουσιν εκλειπω leave off; cease
4:3 עַל־ ʕal- עַל upon כֵּ֣ן׀ kˈēn כֵּן thus תֶּאֱבַ֣ל teʔᵉvˈal אבל mourn הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֻמְלַל֙ ʔumlˌal אמל wither כָּל־ kol- כֹּל whole יֹושֵׁ֣ב yôšˈēv ישׁב sit בָּ֔הּ bˈāh בְּ in בְּ bᵊ בְּ in חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field וּ û וְ and בְ vᵊ בְּ in עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and גַם־ ḡam- גַּם even דְּגֵ֥י dᵊḡˌê דָּג fish הַ ha הַ the יָּ֖ם yyˌom יָם sea יֵאָסֵֽפוּ׃ yēʔāsˈēfû אסף gather
4:3. propter hoc lugebit terra et infirmabitur omnis qui habitat in ea in bestia agri et in volucre caeli sed et pisces maris congregabunturTherefore shall the land mourn, and every one that dwelleth in it shall languish with the heat of the field, and with the fowls of the air: yea, the fishes of the sea also shall be gathered together.
3. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field and the fowls of heaven; yea, the fishes of the sea also shall be taken away.
4:3. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.
4:3. Because of this, the land will mourn, and all who dwell in it will languish, with the beasts of the field and the birds of the air. And the fishes of the sea also will be gathered together.
Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away:

4:3 За то восплачет земля сия, и изнемогут все, живущие на ней, со зверями полевыми и птицами небесными, даже и рыбы морские погибнут.
4:3
διὰ δια through; because of
τοῦτο ουτος this; he
πενθήσει πενθεω sad
ο the
γῆ γη earth; land
καὶ και and; even
σμικρυνθήσεται μικρυνω with; [definite object marker]
πᾶσιν πας all; every
τοῖς ο the
κατοικοῦσιν κατοικεω settle
αὐτήν αυτος he; him
σὺν συν with; [definite object marker]
τοῖς ο the
θηρίοις θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
καὶ και and; even
σὺν συν with; [definite object marker]
τοῖς ο the
ἑρπετοῖς ερπετον reptile
τῆς ο the
γῆς γη earth; land
καὶ και and; even
σὺν συν with; [definite object marker]
τοῖς ο the
πετεινοῖς πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
οἱ ο the
ἰχθύες ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
ἐκλείψουσιν εκλειπω leave off; cease
4:3
עַל־ ʕal- עַל upon
כֵּ֣ן׀ kˈēn כֵּן thus
תֶּאֱבַ֣ל teʔᵉvˈal אבל mourn
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אֻמְלַל֙ ʔumlˌal אמל wither
כָּל־ kol- כֹּל whole
יֹושֵׁ֣ב yôšˈēv ישׁב sit
בָּ֔הּ bˈāh בְּ in
בְּ bᵊ בְּ in
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
וּ û וְ and
בְ vᵊ בְּ in
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
דְּגֵ֥י dᵊḡˌê דָּג fish
הַ ha הַ the
יָּ֖ם yyˌom יָם sea
יֵאָסֵֽפוּ׃ yēʔāsˈēfû אסף gather
4:3. propter hoc lugebit terra et infirmabitur omnis qui habitat in ea in bestia agri et in volucre caeli sed et pisces maris congregabuntur
Therefore shall the land mourn, and every one that dwelleth in it shall languish with the heat of the field, and with the fowls of the air: yea, the fishes of the sea also shall be gathered together.
4:3. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.
4:3. Because of this, the land will mourn, and all who dwell in it will languish, with the beasts of the field and the birds of the air. And the fishes of the sea also will be gathered together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Пророк возвещает предстоящее народу наказание. Этому наказанию подвергнутся не только люди, но и животные. Изнемогут, т. е. погибнут. Наказание будет состоять в том, что земля Израиля подвергнется опустошению, причем погибнут и люди, и животные. Причиной этого опустошения, очевидно, будет нашествие неприятелей и именно ассириян, разрушивших впоследствии Израильское царство. Слова слав. текста: и с гады земными не имеют для себя соответствий ни в подлиннике, ни в древних переводах. Вероятно, это дополнение, возникшее первоначально на полях (ср. Ос II:18) и потом внесенное в текст.
Adam Clarke: Commentary on the Bible - 1831
4:3: Therefore shall the land mourn - Fruitful seasons shall be denied.
That dwelleth therein shall languish - Endemic and epidemic disorders shall prevail, and multitudes shall die; so that mourning shall be found in all quarters.
The beasts of the field, and with the fowls - There is a death of cattle and domestic animals, in consequence of the badness of the season.
The fishes of the sea also shall be taken away - Those immense shoals which at certain seasons frequent the coasts, which are caught in millions, and become a very useful home supply, and a branch of most profitable traffic, they shall be directed by the unseen influence of God to avoid our coasts, as has frequently been the case with herrings, mackerel, pilchards, etc.; and so this source of supply and wealth has been shut up, because of the iniquities of the land.
Albert Barnes: Notes on the Bible - 1834
4:3: Therefore shall the land mourn - Dumb inanimate nature seems to rejoice and to be in unison with our sense of joy, when bedewed and fresh through rain and radiant with light; and, again, to mourn, when smitten with drought or blight or disease, or devoured by the creatures which God employs to lay it waste for man's sins. Dumb nature is, as it were, in sympathy with man, cursed in Adam, smitten amid man's offences, its outward show responding to man's inward heart, wasted, parched, desolate, when man himself was marred and wasted by his sins.
With the beasts of the field - Literally, "in the beasts," etc. God included "the fowl and the cattle and every beast of the field" in His covenant with man. So here, in this sentence of woe, He includes them in the inhabitants of the land, and orders that, since man would not serve God, the creatures made to serve him, should be withdrawn from him. "General iniquity is punished by general desolation."
Yea, the fishes of the sea also - Inland seas or lakes are called by this same name, as the Sea of Tiberias and the Dead Sea. Yet here the prophet probably alludes to the history of man's creation, when God gave him dominion "over the fish of the sea, and over the fowl of the heaven, and over every living thing (chaiah)" Gen 1:28, in just the inverse order, in which he here declares that they shall be taken away. There God gives dominion over all, from lowest to highest; here God denounces that He will take away all, down to those which are least affected by any changes. Yet from time to time God has, in chastisement, directed that the shoals of fishes should not come to their usual haunts. This is well known in the history of seacoasts; and conscience has acknowledged the hand of God and seen the ground of His visitation. Of the fulfillment Jerome writes: "Whose believeth not that this befell the people of Israel, let him survey Illyricum, let him survey the Thraces, Macedonia, the Pannonias, and the whole land which stretches from the Propontis and Bosphorus to the Julian Alps, and he will experience that, together with man, all the creatures also fail, which afore were nourished by the Creator for the service of man."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: the land: Isa 24:4-12; Jer 4:27; Joe 1:10-13; Amo 1:2, Amo 5:16, Amo 8:8; Nah 1:4
with the beasts: Jer 4:25, Jer 12:4; Eze 38:20; Zep 1:3
Carl Friedrich Keil and Franz Delitzsch
4:3
These crimes bring the land to ruin. Hos 4:3. "Therefore the land mourns, and every dweller therein, of beasts of the field and birds of the heaven, wastes away; and even the fishes of the sea perish." These words affirm not only that the inanimate creation suffers in consequence of the sins and crimes of men, but that the moral depravity of men causes the physical destruction of all other creatures. As God has given to man the dominion over all beasts, and over all the earth, that he may use it for the glory of God; so does He punish the wickedness of men by pestilences, or by the devastation of the earth. The mourning of the earth and the wasting away of the animals are the natural result of the want of rain and the great drought that ensues, such as was the case in the time of Ahab throughout the kingdom of the ten tribes (3Kings 17:18), and judging from Amos 1:2; Amos 8:8, may have occurred repeatedly with the continued idolatry of the people. The verbs are not futures, in which case the punishment would be only threatened, but aorists, expressing what has already happened, and will continue still. כּל־יושׁב בּהּ (every dweller therein): these are not the men, but the animals, as the further definition בּחיּה וגו shows. ב is used in the enumeration of the individuals, as in Gen 7:21; Gen 9:10. The fishes are mentioned last, and introduced with the emphasizing וגם, to show that the drought would prevail to such an extent, that even lakes and other waters would be dried up. האסף, to be collected, to be taken away, to disappear or perish, as in Is 16:10; Is 60:20; Jer 48:33.
John Gill
4:3 Therefore shall the land mourn,.... Because of the calamities on it, the devastations made in it; nothing growing upon it, through a violent drought; or the grass and corn being trodden down, or eaten up, by a foreign army:
and everyone that dwelleth therein shall languish; that is, every man, an inhabitant thereof, shall become weak, languish away, and die through wounds received by the enemy; or for want of food, or being infected with the wasting and destroying pestilence:
with the beasts of the field, and with the fowls of heaven; the one shall die in the field for want of grass to eat, and the other shall drop to the earth through the infection of the air:
yea, the fishes of the sea also shall be taken away; or "gathered" (p); to some other place, so as to disappear; or they shall be consumed and die, as Kimchi interprets it; and as all these creatures are for the good of men, for sustenance, comfort, and delight, when they are taken away, it is by way of punishment for their sins. So the Targum,
"the fishes of the sea shall be lessened for their sins.''
(p) "congregabuntur", V. L.; "collgentur", Montanus, Vatablus, Drusius, Schmidt.
John Wesley
4:3 Shall languish - Shall pine away. With the beasts of the field - God punishes man in cutting off what was made for man's benefit; and 'tis probable the tamer cattle were starved for want of grass or fodder, all being consumed by the wasting armies. The tamer either were killed by enemies, or offended with stench, forsook the country, or were devoured by birds of prey. Taken away - Whether by drying up the waters, or by corrupting them with blood and carcasses.
Robert Jamieson, A. R. Fausset and David Brown
4:3 land . . . languish-- (Is 19:8; Is 24:4; Joel 1:10, Joel 1:12).
sea--including all bodies of water, as pools and even rivers (see on Is 19:5). A general drought, the greatest calamity in the East, is threatened.
4:44:4: Զի ո՛չ ոք իցէ որ դատիցէ, եւ ո՛չ այն որ յանդիմանեսցէ։ Բայց ժողովուրդ իմ իբրեւ զքահանայն հակառակօղ[10376]։ [10376] ՚Ի լուս՛՛. Որ յանդիմանիցէ. համաձայն բազմաց ՚ի բնաբ՛՛։
4 քանի որ չի լինելու մէկը, որ դատի,ոչ էլ մէկը, որ յանդիմանի»:
4 Սակայն մարդ թող չվիճի ու մարդ թող չյանդիմանէ, Քանզի քու ժողովուրդդ քահանային հետ վիճողներու պէս է։
[35]Զի ոչ ոք իցէ որ դատիցի, եւ ոչ այն որ յանդիմանեսցէ. [36]բայց ժողովուրդ իմ իբրեւ զքահանայն հակառակօղ:

4:4: Զի ո՛չ ոք իցէ որ դատիցէ, եւ ո՛չ այն որ յանդիմանեսցէ։ Բայց ժողովուրդ իմ իբրեւ զքահանայն հակառակօղ[10376]։
[10376] ՚Ի լուս՛՛. Որ յանդիմանիցէ. համաձայն բազմաց ՚ի բնաբ՛՛։
4 քանի որ չի լինելու մէկը, որ դատի,ոչ էլ մէկը, որ յանդիմանի»:
4 Սակայն մարդ թող չվիճի ու մարդ թող չյանդիմանէ, Քանզի քու ժողովուրդդ քահանային հետ վիճողներու պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 Но никто не спорь, никто не обличай другого; и твой народ как спорящие со священником.
4:4 ὅπως οπως that way; how μηδεὶς μηδεις not even one; no one μήτε μητε neither; nor δικάζηται δικαζω neither; nor ἐλέγχῃ ελεγχω convict; question μηδείς μηδεις not even one; no one ὁ ο the δὲ δε though; while λαός λαος populace; population μου μου of me; mine ὡς ως.1 as; how ἀντιλεγόμενος αντιλεγω denounce; contradict ἱερεύς ιερευς priest
4:4 אַ֥ךְ ʔˌaḵ אַךְ only אִ֛ישׁ ʔˈîš אִישׁ man אַל־ ʔal- אַל not יָרֵ֖ב yārˌēv ריב contend וְ wᵊ וְ and אַל־ ʔal- אַל not יֹוכַ֣ח yôḵˈaḥ יכח reprove אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and עַמְּךָ֖ ʕammᵊḵˌā עַם people כִּ ki כְּ as מְרִיבֵ֥י mᵊrîvˌê ריב contend כֹהֵֽן׃ ḵōhˈēn כֹּהֵן priest
4:4. verumtamen unusquisque non iudicet et non arguatur vir populus enim tuus sicut hii qui contradicunt sacerdotiBut yet let not any man judge: and let not a man be rebuked: for thy people are as they that contradict the priest.
4. Yet let no man strive, neither let any man reprove; for thy people are as they that strive with the priest.
4:4. Yet let no man strive, nor reprove another: for thy people [are] as they that strive with the priest.
4:4. So, truly, let each and every one not judge, and let no man be accused, for your people are just like those who speak against the priesthood.
Yet let no man strive, nor reprove another: for thy people [are] as they that strive with the priest:

4:4 Но никто не спорь, никто не обличай другого; и твой народ как спорящие со священником.
4:4
ὅπως οπως that way; how
μηδεὶς μηδεις not even one; no one
μήτε μητε neither; nor
δικάζηται δικαζω neither; nor
ἐλέγχῃ ελεγχω convict; question
μηδείς μηδεις not even one; no one
ο the
δὲ δε though; while
λαός λαος populace; population
μου μου of me; mine
ὡς ως.1 as; how
ἀντιλεγόμενος αντιλεγω denounce; contradict
ἱερεύς ιερευς priest
4:4
אַ֥ךְ ʔˌaḵ אַךְ only
אִ֛ישׁ ʔˈîš אִישׁ man
אַל־ ʔal- אַל not
יָרֵ֖ב yārˌēv ריב contend
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יֹוכַ֣ח yôḵˈaḥ יכח reprove
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
עַמְּךָ֖ ʕammᵊḵˌā עַם people
כִּ ki כְּ as
מְרִיבֵ֥י mᵊrîvˌê ריב contend
כֹהֵֽן׃ ḵōhˈēn כֹּהֵן priest
4:4. verumtamen unusquisque non iudicet et non arguatur vir populus enim tuus sicut hii qui contradicunt sacerdoti
But yet let not any man judge: and let not a man be rebuked: for thy people are as they that contradict the priest.
4:4. Yet let no man strive, nor reprove another: for thy people [are] as they that strive with the priest.
4:4. So, truly, let each and every one not judge, and let no man be accused, for your people are just like those who speak against the priesthood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Смысл стиха не ясен и толкуется различно. По-видимому в ст. 4: пророк запрещает Израилю прекословить возвещенному выше приговору. Так как израильтяне склонны были оправдывать себя и считать кару незаслуженной, то прoрok и предостерегает их, говоря: "никто не спорь". И твой народ - как спорящие со священником. Твой народ - народ десятиколенный Израиля, мыслимого как личность. Священник, по закону Моисееву, был судьею народа, постановляющим окончательные решения. Не подчиняющийся решению суда священника по закону, подергается смертной казни (Втор XVII:8-13). И Израиль, восставая против определений Божиих, уподобляется тем дерзким людям, которые спорят против решений священника, и заслуживают назначенного им наказания. Выражение слав. текста aки прорекаемый жрец, не дающее точного смысла, представляет перевод с греческого. В греч. тексте., вероятно, вместо теперешнего wV antilegomenoV iereuV читалось прежде wV ant. iereusi, со священниками.
Adam Clarke: Commentary on the Bible - 1831
4:4: Yet let no man strive - Or, no man contendeth. All these evils stalk abroad unreproved, for all are guilty. None can say, "Let me pluck the mote out of thy eye," because he knows that "there is a beam in his own."
For thy people are - The people and the priest are alike rebels against the Lord; the priests having become idolaters, as well as the people. Bp. Newcome renders this clause, "And as is the provocation of the priest, so is that of my people." The whole clause in the original is ועמך כמריבי כהן veammecha kimeribey cohen, "and thy people as the rebellions of the priest." But one of my oldest MSS. omits כהן cohen, "priest;" and then the text may be read, And thy people are as rebels. In this MS. כהן cohen is added in the margin by a much later hand.
Albert Barnes: Notes on the Bible - 1834
4:4: Yet let no man strive, nor reprove another - Literally, "Only man let him, not strive, and let not man reprove." God had taken the controversy with His people into His own hands; the Lord, He said , "hath a controversy (rib) with the inhabitants of the land" Hos 4:1. Here He forbids man to intermeddle; man let him not strive. He again uses the same word . The people were obstinate and would not hear; warning and reproof, being neglected, only aggravated their guilt: so God bids man to cease to speak in His Name. He Himself alone will implead them, whose pleading none could evade or contradict. Subordinately, God, teaches us, amid His judgments, not to strive or throw the blame on each other, but each to look to his own sins, not to the sins of others.
For thy people are as they that strive with the priest - God had made it a part of the office of the priest, to "keep knowledge" Mal 2:7. He had bidden, that all hard causes should be taken "to Deu 17:8-12 the priest who stood to minister there before the Lord their God;" and whose refused the priest's sentence was to be put to death. The priest was then to judge in God's Name. As speaking in His Name, in His stead, with His authority, taught by Himself, they were called by that Name, in Which they spoke, אלהים 'elohı̂ ym Exo 21:6; Exo 22:8-9, "God," not in regard to themselves but as representing Him. To "strive" then "with the priest" was the highest contumacy; and such was their whole life and conduct. It was the character of the whole kingdom of "Israel." For they had thrown off the authority of the family of Aaron, which God had appointed. Their political existence was based upon the rejection of that authority. The national character influences the individual. When the whole polity is formed on disobedience and Rev_olt, individuals will not tolerate interference. As they had rejected the priest, so would and did they reject the prophets. He says not, they were "priest-strivers," (for they had no lawful priests, against whom to strive,) but they were like priest-strivers, persons whose habit it was to strive with those who spoke in God's Name. He says in fact, let not man strive with those who strive with God. The uselessness of such reproof is often repeated. He "that reproveth a scorner getteth to himself shame, and he that rebuketh a wicked man getteth himself a blot" Pro 9:7-8. "Reprove not a scorner, lest he hate thee" Pro 23:9. Speak not in the ears of a fool, for he will despise the wisdom of thy words." Stephen gives it as a characteristic of the Jews, "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Spirit; as your fathers did, so do ye" Act 7:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: let: Hos 4:17; Amo 5:13, Amo 6:10; Mat 7:3-6
as: Deu 17:12; Jer 18:18
Carl Friedrich Keil and Franz Delitzsch
4:4
Notwithstanding the outburst of the divine judgments, the people prove themselves to be incorrigible in their sins. Hos 4:4. "Only let no man reason, and let no man punish; yet thy people are like priest-strivers." אך is to be explained from the tacit antithesis, that with much depravity there would be much to punish; but this would be useless. The first clause contains a desperatae nequitiae argumentum. The notion that the second 'ı̄sh is to be taken as an object, is decidedly to be rejected, since it cannot be defended either from the expression אישׁ בּאישׁ in Is 3:5, or by referring to Amos 2:15, and does not yield any meaning at all in harmony with the second half of the verse. For there is no need to prove that it does not mean, "Every one who has a priest blames the priest instead of himself when any misfortune happens to him," as Hitzig supposes, since עם signifies the nation, and not an individual. ועמּך is attached adversatively, giving the reason for the previous thought in the sense of "since thy people," or simply "thy people are surely like those who dispute with the priest." The unusual expression, priest-disputers, equivalent to quarrellers with the priest, an analogous expression to boundary-movers in Hos 5:10, may be explained, as Luther, and Grotius, and others suppose, from the law laid down in Deut 17:12-13, according to which every law-suit was to be ultimately decided by the priest and judge as the supreme tribunal, and in which, whoever presumes to resist the verdict of this tribunal, is threatened with the punishment of death. The meaning is, that the nation resembled those who are described in the law as rebels against the priest (Hengstenberg, Dissertations on Pentateuch, vol. 1. p. 112, translation). The suffix "thy nation" does not refer to the prophet, but to the sons of Israel, the sum total of whom constituted their nation, which is directly addressed in the following verse.
Geneva 1599
4:4 Yet (c) let no man strive, nor reprove another: for thy people [are] as they that strive with the priest.
(c) As though he would say that it was in vain to rebuke them, for no man can endure it: indeed, they will speak against the prophets and priests whose office it is chiefly to rebuke them.
John Gill
4:4 Yet, let no man strive, nor reprove another,.... Or rather, "let no man strive, nor any man reprove us" (q); and are either the words of the people, forbidding the prophet, or any other man, to contend with them, or reprove them for their sins, though guilty of so many, and their land in so much danger on that account: so the Targum,
"but yet they say, let not the scribe teach, nor the prophet reprove:''
or else they are the words of God to the prophet, restraining him from striving with and reproving such a people, that were incorrigible, and despised all reproof; see Ezek 3:26 or of the prophet to other good men, to forbear anything of this kind, since it was all to no purpose; it was but casting pearls before swine; it was all labour lost, and in vain:
for thy people are as they that strive with the priest; they are so far from receiving correction and reproof kindly from any good men that they will rise up against, and strive with the priests, to whom not to hearken was a capital crime, Deut 17:12. Abarbinel interprets it, and some in Abendana, like the company of Korah, that contended with Aaron; suggesting that this people were as impudent and wicked as they, and there was no dealing with them. So the Targum,
"but thy people contend with their teachers;''
and will submit to no correction, and therefore it is in vain to give it them. Though some think the sense is, that all sorts of men were so corrupt, that there were none fit to be reprovers; the people were like the priests, and the priests like the people, Hos 4:9, so that when the priests reproved them, they contended with them, and said, physician, heal thyself; take the beam out of your own eye; look to yourselves, and your own sins, and do not reprove us.
(q) "et ne reprehendito quisquam, scil. nos", Schmidt.
John Wesley
4:4 Let no man strive - They are so hardened, it is to no purpose to warn them any more. As they that strive - There is no modesty, or fear of God or man left among them, they will contend with their teachers, reprovers, and counsellors.
Robert Jamieson, A. R. Fausset and David Brown
4:4 let no man . . . reprove--Great as is the sin of Israel, it is hopeless to reprove them; for their presumptuous guilt is as great as that of one who refuses to obey the priest when giving judgment in the name of Jehovah, and who therefore is to be put to death (Deut 17:12). They rush on to their own destruction as wilfully as such a one.
thy people--the ten tribes of Israel; distinct from Judah (Hos 4:1).
4:54:5: Եւ տկարասցին ՚ի տուէ. եւ տկարասցի եւ մարգարէն ընդ քեզ. գիշերոյ նմանեցուցի զմայրն քո։
5 «Բայց իմ ժողովուրդը նման է քահանային հակաճառողի.նրանք կը տկարանան ցերեկով,եւ մարգարէն էլ կը տկարանայ քեզ հետ.քո մօրը նմանեցրի գիշերուան:
5 Ուստի դուն ցորեկով պիտի գլորիս Ու մարգարէն ալ քեզի հետ գիշերով պիտի գլորի Եւ քու մայրդ բնաջինջ պիտի ընեմ։
Եւ տկարասցին ի տուէ, եւ տկարասցի եւ մարգարէն ընդ քեզ. գիշերոյ նմանեցուցի զմայրն քո:

4:5: Եւ տկարասցին ՚ի տուէ. եւ տկարասցի եւ մարգարէն ընդ քեզ. գիշերոյ նմանեցուցի զմայրն քո։
5 «Բայց իմ ժողովուրդը նման է քահանային հակաճառողի.նրանք կը տկարանան ցերեկով,եւ մարգարէն էլ կը տկարանայ քեզ հետ.քո մօրը նմանեցրի գիշերուան:
5 Ուստի դուն ցորեկով պիտի գլորիս Ու մարգարէն ալ քեզի հետ գիշերով պիտի գլորի Եւ քու մայրդ բնաջինջ պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 И ты падешь днем, и пророк падет с тобою ночью, и истреблю матерь твою.
4:5 καὶ και and; even ἀσθενήσεις ασθενεω infirm; ail ἡμέρας ημερα day καὶ και and; even ἀσθενήσει ασθενεω infirm; ail καὶ και and; even προφήτης προφητης prophet μετὰ μετα with; amid σοῦ σου of you; your νυκτὶ νυξ night ὡμοίωσα ομοιοω like; liken τὴν ο the μητέρα μητηρ mother σου σου of you; your
4:5 וְ wᵊ וְ and כָשַׁלְתָּ֣ ḵāšaltˈā כשׁל stumble הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and כָשַׁ֧ל ḵāšˈal כשׁל stumble גַּם־ gam- גַּם even נָבִ֛יא nāvˈî נָבִיא prophet עִמְּךָ֖ ʕimmᵊḵˌā עִם with לָ֑יְלָה lˈāyᵊlā לַיְלָה night וְ wᵊ וְ and דָמִ֖יתִי ḏāmˌîṯî דמה be silent אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
4:5. et corrues hodie et corruet etiam propheta tecum nocte tacere feci matrem tuamAnd thou shalt fall today, and the prophet also shall fall with thee: in the night I have made thy mother to be silent.
5. And thou shalt stumble in the day, and the prophet also shall stumble with thee in the night; and I will destroy thy mother.
4:5. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
4:5. And you will be ruined on this day, and now the prophet will be ruined with you. In the night, I have made your mother to be silent.
Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother:

4:5 И ты падешь днем, и пророк падет с тобою ночью, и истреблю матерь твою.
4:5
καὶ και and; even
ἀσθενήσεις ασθενεω infirm; ail
ἡμέρας ημερα day
καὶ και and; even
ἀσθενήσει ασθενεω infirm; ail
καὶ και and; even
προφήτης προφητης prophet
μετὰ μετα with; amid
σοῦ σου of you; your
νυκτὶ νυξ night
ὡμοίωσα ομοιοω like; liken
τὴν ο the
μητέρα μητηρ mother
σου σου of you; your
4:5
וְ wᵊ וְ and
כָשַׁלְתָּ֣ ḵāšaltˈā כשׁל stumble
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וְ wᵊ וְ and
כָשַׁ֧ל ḵāšˈal כשׁל stumble
גַּם־ gam- גַּם even
נָבִ֛יא nāvˈî נָבִיא prophet
עִמְּךָ֖ ʕimmᵊḵˌā עִם with
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
וְ wᵊ וְ and
דָמִ֖יתִי ḏāmˌîṯî דמה be silent
אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
4:5. et corrues hodie et corruet etiam propheta tecum nocte tacere feci matrem tuam
And thou shalt fall today, and the prophet also shall fall with thee: in the night I have made thy mother to be silent.
4:5. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
4:5. And you will be ruined on this day, and now the prophet will be ruined with you. In the night, I have made your mother to be silent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Гибель будет совершаться и днем и ночью. Падет народ (и ты падешь), падут с народом и пророки, - конечно, пророки ложные, вводившие народ в грех. Истреблю матерь твою: образное выражение, в котором предвозвещается погибель царства и народа; мать - народ или царство. Вместо последнего выражения в слав. тексте читается: нощи уподобих (евр. vedamithi - wmoΐwsa) матерь твою. Чтение, не дающее ясного смысла, возникло потому, что LXX приняли евр. глагол damah в значении "быть подобным", тогда как глагол имеет и другое значение, более соответствующее контексту данного места, именно - переставать, останавливаться, прекращать, истреблять.
Adam Clarke: Commentary on the Bible - 1831
4:5: Therefore shalt thou fall in the day - In the most open and public manner, without snare or ambush.
And the prophet also shall fall - in the night - The false prophet, when employed in taking prognostications from stars, meteors, etc.
And I will destroy thy mother - The metropolis or mother city. Jerusalem or Samaria is meant.
Albert Barnes: Notes on the Bible - 1834
4:5: Therefore shalt thou fall - The two parts of the verse fill up each other. "By day and by night shall they fall, people and prophets together." Their calamities should come upon them successively, day and night. They should stumble by day, when there is least fear of stumbling Joh 11:9-10; and night should not by its darkness protect them. Evil should come "at noon-day" Jer 15:8 upon them, seeing it, but unable to repel it; as Isaiah speaks of it as an aggravation of trouble, "thy land strangers devour it in thy presence" Isa 1:7; and the false prophets, who saw their visions in the night, should themselves be overwhelmed in the darkness, blinded by moral, perishing in actual, darkness.
And I will destroy thy mother - Individuals are spoken of as the children; the whole nation, as the mother. He denounces then the destruction of all, collectively and individually. They were to be cut off, root and branch. They were to lose their collective existence as a nation; and, lest private persons should flatter themselves with hope of escape, it is said to them, as if one by one, "thou shalt fall."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: and the prophet: Hos 9:7, Hos 9:8; Isa 9:13-17; Jer 6:4, Jer 6:5, Jer 6:12-15, Jer 8:10-12, Jer 14:15, Jer 14:16; Jer 15:8, Jer 23:9; Eze 13:9-16, Eze 14:8-10; Mic 3:5-7; Zac 11:8, Zac 13:2
destroy: Heb. cut off
thy: Hos 2:2; Isa 50:1; Jer 15:8, Jer 50:12; Eze 16:44, Eze 16:45; Gal 4:26
Carl Friedrich Keil and Franz Delitzsch
4:5
"And so wilt thou stumble by day, and the prophet with thee will also stumble by night, and I will destroy thy mother." Kshal is not used here with reference to the sin, as Simson supposes, but for the punishment, and signifies to fall, in the sense of to perish, as in Hos 14:2; Is 31:3, etc. היּום is not to-day, or in the day when the punishment shall fall, but "by day," interdiu, on account of the antithesis לילה, as in Neh 4:16. נביא, used without an article in the most indefinite generality, refers to false prophets - not of Baal, however, but of Jehovah as worshipped under the image of a calf - who practised prophesying as a trade, and judging from 3Kings 22:6, were very numerous in the kingdom of Israel. The declaration that the people should fall by day and the prophets by night, does not warrant our interpreting the day and night allegorically, the former as the time when the way of right is visible, and the latter as the time when the way is hidden or obscured; but according to the parallelism of the clauses, it is to be understood as signifying that the people and the prophets would fall at all times, by night and by day. "There would be no time free from the slaughter, either of individuals in the nation at large, or of false prophets" (Rosenmller). In the second half of the verse, the destruction of the whole nation and kingdom is announced ('ēm is the whole nation, as in Hos 2:2; Heb 4:1).
Geneva 1599
4:5 Therefore shalt thou fall in the (d) day, and the prophet also shall fall with thee in the night, and I will destroy thy (e) mother.
(d) You will both perish together as one, because the former would not obey, and the other, because he would not admonish.
(e) That is, the synagogue in which you boast.
John Gill
4:5 Therefore shall thou fall in the day,.... Either, O ye people, everyone of you, being so refractory and incorrigible; or, O thou priest, being as bad as the people; for both, on account of their sins, should fall from their present prosperity and happiness into great evils and calamities; particularly into the hands of their enemies, and be carried captive into another land: and this should be "in the day", or "today" (r); immediately, quickly, in a very short time; or in the daytime, openly, publicly, in the sight of all, of all the nations round about, who shall rejoice at it; or in the day of prosperity, while things go well, amidst great plenty of all good things, and when such a fall was least expected:
and the prophet also shall fall with thee in the night: or the false prophets that are with you, as the Targum, and so Jarchi; either with you, O people, that dwell with you, teach you, and cause you to err; or with thee, O priest, being of the same family, as the prophets, many of them, were priests; now these should fall likewise into the same calamities, as it was but just they should, being the occasion of them: and this should be in the night; in the night of adversity and affliction, in the common calamity; or in the night of darkness, when they could not see at what they stumbled and fell, and so the more uncomfortable to them; or as the one falls in the day, the other falls in the night; as certainly as the one falls, so shall the other, and that very quickly, immediately, as the night follows the day:
and I will destroy thy mother; either Samaria, the metropolis of the nation; or the whole body of the people, the congregation, as the Targum, and Kimchi, and Ben Melech, being as a mother with respect to individuals; and are threatened with destruction because the corruption was general among prophets, priests, and people, and therefore none could hope to escape.
(r) "hodie", Munster, Montanus, Drusius, Tarnovius, Rivet; "hoc tempore", Pagninus. So Kimchi and Ben Melech.
John Wesley
4:5 Therefore - The prophet turns his speech to the people, thou O Israel; he speaks to them as to one person. Fall - Stumble, and fall, and be broken. This day - Very suddenly; your fall shall be no longer delayed. The prophet - Prophesied lies. In the night - In the darkest calamities. Thy mother - Both the state, or kingdom; and the synagogues, or churches: the publick is as a mother to private persons, so all shall be destroyed.
Robert Jamieson, A. R. Fausset and David Brown
4:5 fall in the day--in broad daylight, a time when an attack would not be expected (see on Jer 6:4-5; Jer 15:8).
in . . . night--No time, night or day, shall be free from the slaughter of individuals of the people, as well as of the false prophets.
thy mother--the Israelitish state, of which the citizens are the children (Hos 2:2).
4:64:6: Նմանեցաւ ժողովուրդ իմ այնմիկ՝ յորում ո՛չ գոյր գիտութիւն։ Զի դու զգիտութիւն մերժեցեր, մերժեցից եւ ե՛ս զքեզ զի մի՛ քահանայասցիս ինձ. եւ մոռացար զօրէնս Աստուծոյ քոյ, մոռացայց եւ ես զորդիսն քո[10377]։ [10377] Ոմանք. Զի մի՛ եւս քահանայասցիս։
6 Իմ ժողովուրդը նմանուեց նրան, ով իմացութիւն չունի.քանի որ դու մերժեցիր իմացութիւնը,ես էլ քեզ կը մերժեմ,որպէսզի քահանայութիւն չանես ինձ համար.քանի որ մոռացար քո Աստծու օրէնքները,ես էլ կը մոռանամ քո որդիներին:
6 Իմ ժողովուրդս գիտութիւն չունենալուն համար բնաջինջ եղաւ. Որովհետեւ դուն գիտութիւնը մերժեցիր, Ես ալ քեզ պիտի մերժեմ, որպէս զի անգամ մըն ալ ինծի քահանայ չըլլաս։Որովհետեւ քու Աստուծոյդ օրէնքը մոռցար, Ես ալ քու որդիներդ պիտի մոռնամ։
Նմանեցաւ ժողովուրդ իմ այնմիկ` յորում ոչ գոյր գիտութիւն``. զի դու զգիտութիւն մերժեցեր, մերժեցից եւ ես զքեզ, զի մի՛ եւս քահանայասցիս ինձ. եւ մոռացար զօրէնս Աստուծոյ քո, մոռացայց եւ ես զորդիսն քո:

4:6: Նմանեցաւ ժողովուրդ իմ այնմիկ՝ յորում ո՛չ գոյր գիտութիւն։ Զի դու զգիտութիւն մերժեցեր, մերժեցից եւ ե՛ս զքեզ զի մի՛ քահանայասցիս ինձ. եւ մոռացար զօրէնս Աստուծոյ քոյ, մոռացայց եւ ես զորդիսն քո[10377]։
[10377] Ոմանք. Զի մի՛ եւս քահանայասցիս։
6 Իմ ժողովուրդը նմանուեց նրան, ով իմացութիւն չունի.քանի որ դու մերժեցիր իմացութիւնը,ես էլ քեզ կը մերժեմ,որպէսզի քահանայութիւն չանես ինձ համար.քանի որ մոռացար քո Աստծու օրէնքները,ես էլ կը մոռանամ քո որդիներին:
6 Իմ ժողովուրդս գիտութիւն չունենալուն համար բնաջինջ եղաւ. Որովհետեւ դուն գիտութիւնը մերժեցիր, Ես ալ քեզ պիտի մերժեմ, որպէս զի անգամ մըն ալ ինծի քահանայ չըլլաս։Որովհետեւ քու Աստուծոյդ օրէնքը մոռցար, Ես ալ քու որդիներդ պիտի մոռնամ։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 Истреблен будет народ Мой за недостаток ведения: так как ты отверг ведение, то и Я отвергну тебя от священнодействия предо Мною; и как ты забыл закон Бога твоего, то и Я забуду детей твоих.
4:6 ὡμοιώθη ομοιοω like; liken ὁ ο the λαός λαος populace; population μου μου of me; mine ὡς ως.1 as; how οὐκ ου not ἔχων εχω have; hold γνῶσιν γνωσις knowledge; knowing ὅτι οτι since; that σὺ συ you ἐπίγνωσιν επιγνωσις recognition ἀπώσω απωθεω thrust away; reject κἀγὼ καγω and I ἀπώσομαι απωθεω thrust away; reject σὲ σε.1 you τοῦ ο the μὴ μη not ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me καὶ και and; even ἐπελάθου επιλανθανομαι forget νόμον νομος.1 law θεοῦ θεος God σου σου of you; your κἀγὼ καγω and I ἐπιλήσομαι επιλανθανομαι forget τέκνων τεκνον child σου σου of you; your
4:6 נִדְמ֥וּ niḏmˌû דמה be silent עַמִּ֖י ʕammˌî עַם people מִ mi מִן from בְּלִ֣י bbᵊlˈî בְּלִי destruction הַ ha הַ the דָּ֑עַת ddˈāʕaṯ דַּעַת knowledge כִּֽי־ kˈî- כִּי that אַתָּ֞ה ʔattˈā אַתָּה you הַ ha הַ the דַּ֣עַת ddˈaʕaṯ דַּעַת knowledge מָאַ֗סְתָּ māʔˈastā מאס retract וְ wᵊ וְ and אֶמְאָֽסְאךָ֙ ʔemʔˈāsᵊḵā מאס retract מִ mi מִן from כַּהֵ֣ן kkahˈēn כהן act as priest לִ֔י lˈî לְ to וַ wa וְ and תִּשְׁכַּח֙ ttiškˌaḥ שׁכח forget תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֶשְׁכַּ֥ח ʔeškˌaḥ שׁכח forget בָּנֶ֖יךָ bānˌeʸḵā בֵּן son גַּם־ gam- גַּם even אָֽנִי׃ ʔˈānî אֲנִי i
4:6. conticuit populus meus eo quod non habuerit scientiam quia tu scientiam reppulisti repellam te ne sacerdotio fungaris mihi et oblita es legis Dei tui obliviscar filiorum tuorum et egoMy people have been silent, because they had no knowledge: because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me: and thou hast forgotten the law of thy God, I also will forget thy children.
6. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I also will forget thy children.
4:6. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
4:6. My people have become silent because they had no knowledge. Since you have rejected knowledge, I will drive you away; you do not perform the duties of the priesthood for me, and you have forgotten the law of your God, and so I will forget your sons.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children:

4:6 Истреблен будет народ Мой за недостаток ведения: так как ты отверг ведение, то и Я отвергну тебя от священнодействия предо Мною; и как ты забыл закон Бога твоего, то и Я забуду детей твоих.
4:6
ὡμοιώθη ομοιοω like; liken
ο the
λαός λαος populace; population
μου μου of me; mine
ὡς ως.1 as; how
οὐκ ου not
ἔχων εχω have; hold
γνῶσιν γνωσις knowledge; knowing
ὅτι οτι since; that
σὺ συ you
ἐπίγνωσιν επιγνωσις recognition
ἀπώσω απωθεω thrust away; reject
κἀγὼ καγω and I
ἀπώσομαι απωθεω thrust away; reject
σὲ σε.1 you
τοῦ ο the
μὴ μη not
ἱερατεύειν ιερατευω do sacred duty; priest
μοι μοι me
καὶ και and; even
ἐπελάθου επιλανθανομαι forget
νόμον νομος.1 law
θεοῦ θεος God
σου σου of you; your
κἀγὼ καγω and I
ἐπιλήσομαι επιλανθανομαι forget
τέκνων τεκνον child
σου σου of you; your
4:6
נִדְמ֥וּ niḏmˌû דמה be silent
עַמִּ֖י ʕammˌî עַם people
מִ mi מִן from
בְּלִ֣י bbᵊlˈî בְּלִי destruction
הַ ha הַ the
דָּ֑עַת ddˈāʕaṯ דַּעַת knowledge
כִּֽי־ kˈî- כִּי that
אַתָּ֞ה ʔattˈā אַתָּה you
הַ ha הַ the
דַּ֣עַת ddˈaʕaṯ דַּעַת knowledge
מָאַ֗סְתָּ māʔˈastā מאס retract
וְ wᵊ וְ and
אֶמְאָֽסְאךָ֙ ʔemʔˈāsᵊḵā מאס retract
מִ mi מִן from
כַּהֵ֣ן kkahˈēn כהן act as priest
לִ֔י lˈî לְ to
וַ wa וְ and
תִּשְׁכַּח֙ ttiškˌaḥ שׁכח forget
תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֶשְׁכַּ֥ח ʔeškˌaḥ שׁכח forget
בָּנֶ֖יךָ bānˌeʸḵā בֵּן son
גַּם־ gam- גַּם even
אָֽנִי׃ ʔˈānî אֲנִי i
4:6. conticuit populus meus eo quod non habuerit scientiam quia tu scientiam reppulisti repellam te ne sacerdotio fungaris mihi et oblita es legis Dei tui obliviscar filiorum tuorum et ego
My people have been silent, because they had no knowledge: because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me: and thou hast forgotten the law of thy God, I also will forget thy children.
4:6. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
4:6. My people have become silent because they had no knowledge. Since you have rejected knowledge, I will drive you away; you do not perform the duties of the priesthood for me, and you have forgotten the law of your God, and so I will forget your sons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. По ст. 6-му гибель постигнет народ за недостаток знания о Боге и за нежелание почерпнуть это знание из источника боговедения - закона, за отвержение закона. Вместо рус. истреблен будет народ Мой в слав. читается: "уподобишася людие Мои". Последнее чтение возникло потому, что LXX ошибочно евр. гл. nidmu производили как в ст. 5, от корня damah в значении уподобляться.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. 7 As they were increased, so they sinned against me: therefore will I change their glory into shame. 8 They eat up the sin of my people, and they set their heart on their iniquity. 9 And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. 10 For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD. 11 Whoredom and wine and new wine take away the heart.
God is here proceeding in his controversy both with the priests and with the people. The people were as those that strove with the priests (v. 4) when they had priests that did their duty; but the generality of them lived in the neglect of their duty, and here is a word for those priests, and for the people that love to have it so, Jer. v. 31. And it is observable here how the punishment answers to the sin, and how, for the justifying of his own proceedings, God sets the one over-against the other.
I. The people strove with the priests that should have taught them the knowledge of God; justly therefore were they destroyed for lack of knowledge, v. 6. Note, Those that rebel against the light can expect no other than to perish in the dark. Or it is a charge upon the priests, who should have been still teaching the people knowledge (Eccl. xii. 9), but they did not, or did it in such a manner that it was as if they had not done it at all, so there was no knowledge of God in the land; and because there was no vision, or none to any purpose, the people perished, Prov. xxix. 18. Note, Ignorance is so far from being the mother of devotion that it is the mother of destruction; lack of knowledge is ruining to any person or people. They are my people that are thus destroyed; their relation to God as his people aggravates both their sin in not taking pains to get the knowledge of that God whose command they were under and with whom they were taken into covenant, and likewise the sin of those who should have taught them; God set his children to school to them, and they never minded them nor took any pains with them.
II. Both priests and people rejected knowledge; and justly therefore will God reject them. The reason why the people did not learn, and the priests did not teach, was not because they had not the light, but because they hated it--not because they had not ways of coming to the knowledge of God and of communicating it, but because they had no heart to it; they rejected it. They desired not the knowledge of God's ways, but put it from them, and shut their eyes against the light; and therefore "I will also reject thee; I will refuse to take cognizance of thee and to own thee; you will not know me, but bid me depart; I will therefore say, Depart from me, I know you not. Thou shalt be no priest to me." 1. The priests shall be no longer admitted to the privileges, or employed in the services, of the priesthood, nor shall they ever be received again, as we find, Ezek. xliv. 13. Note, Ministers that reject knowledge, that are grossly ignorant and scandalous, ought not to be owned as ministers; but that which they seem to have should be taken away, Luke viii. 18. 2. The people shall be no longer as they have been, a kingdom of priests, a royal priesthood, Exod. xix. 6. God's people, by rejecting knowledge, forfeit their honour and profane their own crown.
III. They forgot the law of God, neither desired nor endeavoured to retain it in mind, nor to transmit the remembrance of it to their posterity, and therefore justly will God forget them and their children, the people's children; they did not educate them, as they ought to have done, in the knowledge of God and their duty to him, and therefore God will disown them, as not in covenant with him. Note, If parents do not teach their children, when they are young, to remember their Creator, they cannot expect that their Creator should remember them. Or it may be meant of the priests' children; they shall not succeed them in the priests' office, but shall be reduced to poverty, as is threatened against Eli's house, 1 Sam. ii. 20.
IV. They dishonoured God with that which was their honour, and justly therefore will God strip them of it, v. 7. It was their honour that they were increased in number, wealth, power, and dignity. The beginning of their nation was small, but in process of time it greatly increased, and grew very considerable; the family of the priests increased wonderfully. But, as they were increased, so they sinned against God. The more populous the nation grew, the more sin was committed and the more profane they were; their wealth, honour, and power, did but make them the more daring in sin. Therefore, says God, will I change their glory into shame. Are their numbers their glory? God will diminish them and make them few. Is their wealth their glory? God will impoverish them and bring them low; so that they shall themselves be ashamed of that which they gloried in. Their priests shall be made contemptible and base, Mal. ii. 9. Note, That which is our honour, if we dishonour God with it, will sooner or later be turned into shame to us: for those that despise God shall be lightly esteemed, 1 Sam. ii. 30.
V. The priests ate up the sin of God's people, and therefore they shall eat and not have enough. 1. They abused the maintenance that was allowed to the priests, to the priests of the house of Aaron, by the law of God, and to the mock-priests of the calves by their constitution (v. 8): They eat up the sin of my people, that is, their sin-offerings. If it be meant of the priests of the calves, it intimates their seizing that which they had no right to; they usurped the revenues of the priests, though they were no priests. If it be meant of those who were legal priests, it intimates their greediness of the profits and perquisites of their office, when they took no care at all to do the duty of it. They feasted upon their part of the offerings of the Lord, but forgot the work for which they were so well paid. They set their heart upon the people's iniquities; they lifted up their soul to them, that is, they were glad then people did commit iniquity, that they might be obliged to bring an offering to make atonement for it, which they should have their share of; the more sins the more sacrifices, and therefore they cared not how much sin people were guilty of. Instead of warning the people against sin, from the consideration of the sacrifices, which showed them what an offence sin was to God, since it needed such an expiation, they emboldened and encouraged the people to sin, since an atonement might be made at so small an expense. Thus they glutted themselves upon the sins of the people, and helped to keep up that which they should have beaten down. Note, It is a very wicked thing to be well pleased with the sins of others because, in some way or other, they may turn to our advantage. 2. God will therefore deny them his blessing upon their maintenance (v. 10): They shall eat and not have enough. Though they have great plenty by the abundance of offerings that are brought in, yet they shall have no satisfaction in it. Either their food shall yield no good nourishment or their greedy appetites shall not be satisfied with it. Note, What is unlawfully gained cannot be comfortably used; no, nor that which is inordinately coveted; it is just that the desires which are insatiable should always be unsatisfied, and that those should never have enough who never know when they have enough. See Mic. vi. 14; Hag. i. 6.
VI. The more they increased the more they sinned (v. 7), and therefore though they commit whoredom, though they take the most wicked methods to multiply their people, yet they shall not increase. Though they have many wives and concubines, as Solomon had, yet they shall not have their families built up thereby in a numerous progeny, any more than he had. Note, Those that hope any way to increase by unlawful means will be disappointed. And therefore God will thus blast all their projects because they have left off to take heed to the Lord; time was when they had some regard to God, and to his authority over them and interest in them, but they have left it off; they take no heed to his word nor to his providences; they do not eye him in either. They forsake him, so as not to take heed to him; they have apostatized to such a degree that they have no manner of regard to God, but are perfectly without God in the world. Note, Those that leave off to take heed to the Lord leave off all good, and can expect no other than that all good should leave them.
VII. The people and the priests did harden one another in sin; and therefore justly shall they be sharers in the punishment (v. 9): There shall be, like people, like priest. So they were in character; people and priest were both alike ignorant and profane, regardless of God and their duty, and addicted to idolatry: and so they shall be in condition; God will bring judgments upon them, that shall be the destruction both of priest and people; the famine that deprives the people of their meat shall deprive the priests of their meat-offerings, Joel i. 9. It is part of the description of a universal desolation that it shall be as with the people, so with the priest, Isa. xxiv. 2. God's judgments, when they come with commission, will make no difference. Note, Sharers in sin must expect to be sharers in ruin. Thus God will punish them both for their ways, and reward them for their doings. God will cause their doings to return upon them (so the word is); when a sin is committed the sinner thinks it is gone and he shall hear no more of it, but he shall find it called over again, and made to return, either to his humiliation or to his condemnation.
VIII. They indulged themselves in the delights of sense, to hold up their hearts; but they shall find that they take away their hearts (v. 11): Whoredom, and wine, and new wine take away the heart. Some join this with the foregoing words. They have forsaken the Lord, to take heed to whoredom, and wine, and new wine. Or, Because these have taken away their heart. Their sensual pleasures have taken them off from their devotions and drowned all that is good in them. Or we may take it as a distinct sentence, containing a great truth which we see confirmed by every day's experience, that drunkenness and uncleanness are sins which besot and infatuate men, weaken and enfeeble them. They take away both the understanding and the courage.
Adam Clarke: Commentary on the Bible - 1831
4:6: My people are destroyed for lack of knowledge - They have not the knowledge of God, nor of sacred things, nor of their own interest, nor of the danger to which they are exposed. They walk on blindly, and perish.
Because thou hast rejected knowledge - So they might have become wise, had they not rejected the means of improvement.
Thou shalt be no priest to me - If this be the true reading, there must be reference to some particular priest, well known, to whom these words are personally addressed; unless by priest the whole priesthood is meant, and then it may apply to the priests of Jeroboam's calves.
Albert Barnes: Notes on the Bible - 1834
4:6: My people are destroyed for lack of knowledge - "My people are," not, "is." This accurately represents the Hebrew . The word "people" speaks of them as a whole; are, relates to the individuals of whom that whole is composed. Together, the words express the utter destruction of the whole, one and all. They are destroyed "for lack of knowledge," literally, "of the knowledge," i. e., the only knowledge, which in the creature is real knowledge, that knowledge, of the want of which he had before complained, the knowledge of the Creator. So Isaiah mourns in the same words , "therefore my people are gone into captivity, because they have no knowledge" Isa 6:13. They are destroyed for lack of it, for the true knowledge of God is the life of the soul, true life, eternal life, as our Saviour saith, "This is life eternal, that they should know Thee, the only true God, and Jesus Christ whom Thou has sent." The source of this lack of knowledge, so fatal to the people, was the willful rejection of that knowledge by the priest;
Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to Me - God marks the relation between the sin and the punishment, by retorting on them, as it were, their own acts; and that with great emphasis, "I will utterly reject thee . Those, thus addressed, must have been true priests, scattered up and down in Israel, who, in an irregular way, offered sacrifices for them, and connived at their sins. For God's sentence on them is, "thou shalt be no priest to me." But the priests whom Jeroboam consecrated out of other tribes than Levi, were priests not to God, but to the calves. Those then, originally true priests to God, had probably a precarious livelihood, when the true worship of God was deformed by the mixture of the calf-worship, and the people "halted between two opinions;" and so were tempted by poverty also, to withhold from the people unpalatable truth. They shared, then, in the rejection of God's truth which they dissembled, and made themselves partakers in its suppression. And now, they "despised, were disgusted" with the knowledge of God, as all do in fact despise and dislike it, who prefer ought besides to it. So God repaid their contempt to them, and took away the office, which, by their sinful connivances, they had hoped to retain.
Seeing thou hast forgotten the law of thy God - This seems to have been the sin of the people. For the same persons could not, at least in the same stage of sin, despise and forget. They who despise or "reject," must have before their mind that which they "reject." To reject is willful, conscious, deliberate sin, with a high hand; to "forget," an act of negligence. The rejection of God's law was the act of the understanding and will, forgetfulness of it comes from the neglect to look into it; and this, from the distaste of the natural mind for spiritual things, from being absorbed in things of this world, from inattention to the duties prescribed by it, or shrinking from seeing "that" condemned, which is agreeable to the flesh. The priests knew God's law and "despised" it; the people "forgat" it. In an advanced stage of sin, however, man may come to forget what he once despised; and this is the condition of the hardened sinner.
I will also forget thy children - Literally, "I will forget thy children, I too." God would mark the more, that His act followed on their's; they, first; then, He saith, "I too." He would requite them, and do what it belonged not to His Goodness to do first. Parents who are careless as to themselves, as to their own lives, even as to their own shame, still long that their children should not be as themselves. God tries to touch their hearts, where they are least steeled against Him. He says not, "I will forget thee," but I will forget those nearest thy heart, "thy children." God is said to forget, when He acts, as if His creatures were no longer in His mind, no more. the objects of His providence and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: My people: Hos 4:12; Isa 1:3, Isa 3:12, Isa 5:13; Jer 4:22, Jer 8:7
destroyed: Heb. cut off
for: Hos 4:1, Hos 6:6; Ch2 15:3; Job 36:12; Pro 19:2; Isa 27:11, Isa 45:20; Jer 5:3, Jer 5:4, Jer 5:21; Mat 15:14; Co2 4:3-6
because: Sa1 2:12; Pro 1:30-32; Isa 28:7, Isa 56:10-12; Jer 2:8, Jer 8:8, Jer 8:9; Mal 2:7, Mal 2:8; Mat 23:16-26
I will also reject: Zac 11:8, Zac 11:9, Zac 11:15-17; Mal 2:1-3, Mal 2:9; Mat 21:41-45; Mar 12:8, Mar 12:9; Luk 20:16-18
seeing: Hos 8:14, Hos 13:6; Kg2 17:16-20; Psa 119:61, Psa 119:139; Isa 17:10; Mat 15:3-6
I will also: Hos 1:6; Sa1 2:28-36, Sa1 3:12-15
Carl Friedrich Keil and Franz Delitzsch
4:6
This thought is carried out still further in the second strophe, Hos 4:6-10. Hos 4:6. "My nation is destroyed for lack of knowledge; for thou, the knowledge hast thou rejected, and so do I reject thee from being a priest to me. Thou didst forget the law of thy God; thy sons will I also forget." The speaker is Jehovah: my nation, that is to say, the nation of Jehovah. This nation perishes for lack of the knowledge of God and His salvation. Hadda‛ath (the knowledge) with the definite article points back to da‛ath Elōhı̄m (knowledge of God) in Hos 4:1. This knowledge Israel might have drawn from the law, in which God had revealed His counsel and will (Deut 30:15), but it would not. It rejected the knowledge and forgot the law of its God, and would be rejected and forgotten by God in consequence. In 'attâh (thou) it is not the priests who are addressed - the custodians of the law and promoters of divine knowledge in the nation - but the whole nation of the ten tribes which adhered to the image-worship set up by Jeroboam, with its illegal priesthood (3Kings 12:26-33), in spite of all the divine threats and judgments, through which one dynasty after another was destroyed, and would not desist from this sin of Jeroboam. The Lord would therefore reject it from being priest, i.e., would deprive it of the privilege of being a priestly nation (Ex 19:6), would strip it of the privilege of being a priestly nation (Ex 19:6), would strip it of its priestly rank, and make it like the heathen. According to Olshausen (Heb. Gram. p. 179), the anomalous form אמאסאך is only a copyist's error for אמאסך; but Ewald (247, e) regards it as an Aramaean pausal form. "Thy sons," the children of the national community, regarded as a mother, are the individual members of the nation.
Geneva 1599
4:6 My people are destroyed for lack of knowledge: because (f) thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing (g) thou hast forgotten the law of thy God, I will also forget thy children.
(f) That is, the priests will be cast off, because for lack of knowledge they are not able to execute their charge, and instruct others; (Deut 33:3; Mal 2:7).
(g) Meaning the whole body of the people, who were weary with hearing the word of God.
John Gill
4:6 My people are destroyed for lack of knowledge,.... This is not to be understood of those who are the Lord's people by special grace; for they cannot he destroyed, at least with everlasting destruction; God's love to them, his choice of them, covenant with them, the redemption of them by Christ, and the grace of God in them, secure them from such destruction: nor can they perish through want of knowledge; for though they are by nature as ignorant as others, yet it is the determinate will of God to bring them to the knowledge of the truth, in order to salvation; and that same decree which fixes salvation as the end, secures the belief of the truth as the means; and the covenant of grace provides for their knowledge of spiritual things, as well as other spiritual blessings; in consequence of which their minds are enlightened by the Spirit of wisdom and understanding, and they have the knowledge of God and Christ given them, which is life eternal. But this is to he understood of the people of the ten tribes of Israel, who were nationally and nominally the people of God, were so by profession; they called themselves the people of God; and though they were idolaters, yet they professed to worship God in their idols; and as yet God's "loammi" had not taken place upon them; he still sent his prophets among them, to reprove and reform them, and they were not as yet finally rejected by him, and cast out of their land. These may be said to be "destroyed", because they were threatened with destruction, and it was near at hand, they were just upon the brink of it; and because of the certainty of it, and this "through the lack of knowledge": either in the people, who were ignorant of God, his mind, and will, and worship, and without fear and reverence of him, which was the cause of all the abominations they ran into, for which they were threatened with ruin; or in the priests, whose business it was to teach and instruct the people; but instead of teaching them true doctrine, and the true, manner of worship, taught them false doctrine, and led them into superstition and idolatry; and so they perished through the default of the priests in performing their office; which sense is confirmed by what follows:
because thou hast rejected knowledge, I will also reject thee, that thou shall be no priest to me; the priests that Jeroboam made were of the lowest of the people, ignorant and illiterate men, 3Kings 12:31 and they chose to continue such; they rejected with contempt and abhorrence, as the word signifies, the knowledge of God, and of all divine things; of the law of God, concerning what was to be done, or not to be done, by the people; and of all statutes and ordinances relating to divine worship, and the performance of the priestly office: and though there might be some of Aaron's line that continued in the land of Israel, and in their office; yet these affected the same ignorance, and therefore the Lord threatens them with a rejection from the priesthood; or, however, that they should be no priests to him, or in his account, but should be had in the utmost abhorrence and contempt, The word here used has a letter in it more than usual (s), which may signify the utter rejection of them, and the great contempt they were had in by the Lord; this was to take place, and did, at the captivity by Shalmaneser.
Seeing thou hast forgotten the law of thy God: which he had given them, who was their God by profession; and which they had forgot as if they never had read or learnt it; and so as not to observe and keep it themselves, nor teach and instruct others in it:
I will also forget thy children; have no regard to them, take no notice and care of them, as if they were never known by him; meaning either the people in general, their disciples and spiritual children; or else their natural children, who should be cut off, and not succeed them in the priesthood. The words are very emphatic, "I will forget them, even I" (t); which expresses the certainty of it more fully, as well as more clearly points at the justness of the retaliation.
(s) the last is superfluous; the reason of the word being so written. Ben Melech confesses his ignorance of. (t) "etiam ego", Pagninus, Montanus, Zanchius, Cocceius, Rivet, Schmidt.
John Wesley
4:6 Destroyed - Many were already cut off by Pul king of Assyria, and many destroyed by the bloody tyranny of Menahem. Of knowledge - Of God, his law, his providence, his holy nature, his hatred of sin and power to punish it. Because thou - The prophet now turns from the people to the priests, to whom he speaks as to one person. Rejected knowledge - Art and wilt be ignorant. Seeing thou - O Israel, and you O priests, you have broken all the precepts of it. Thy children - The people of Israel, the whole kingdom of the ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
4:6 lack of knowledge--"of God" (Hos 4:1), that is, lack of piety. Their ignorance was wilful, as the epithet, "My people," implies; they ought to have known, having the opportunity, as the people of God.
thou--O priest, so-called. Not regularly constituted, but still bearing the name, while confounding the worship of Jehovah and of the calves in Beth-el (3Kings 12:29, 3Kings 12:31).
I will . . . forget thy children--Not only those who then were alive should be deprived of the priesthood, but their children who, in the ordinary course would have succeeded them, should be set aside.
4:74:7: Ըստ բազմութեան իւրեանց՝ նոյնպէս եւ մեղա՛ն ինձ. զփառս նոցա յանարգութիւն հասուցից։
7 Քահանաները իրենց թուի աճի համեմատ մեղք գործեցին իմ նկատմամբ,նրանց փառքը անարգանքի կը վերածեմ:
7 Անոնք որչափ բազմացան, Այնչափ ինծի դէմ մեղք գործեցին. Ուստի անոնց փառքը անարգութեան պիտի փոխեմ։
Ըստ բազմութեան իւրեանց` նոյնպէս եւ մեղան ինձ. զփառս նոցա յանարգութիւն հասուցից:

4:7: Ըստ բազմութեան իւրեանց՝ նոյնպէս եւ մեղա՛ն ինձ. զփառս նոցա յանարգութիւն հասուցից։
7 Քահանաները իրենց թուի աճի համեմատ մեղք գործեցին իմ նկատմամբ,նրանց փառքը անարգանքի կը վերածեմ:
7 Անոնք որչափ բազմացան, Այնչափ ինծի դէմ մեղք գործեցին. Ուստի անոնց փառքը անարգութեան պիտի փոխեմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 Чем больше они умножаются, тем больше грешат против Меня; славу их обращу в бесславие.
4:7 κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity αὐτῶν αυτος he; him οὕτως ουτως so; this way ἥμαρτόν αμαρτανω sin μοι μοι me τὴν ο the δόξαν δοξα glory αὐτῶν αυτος he; him εἰς εις into; for ἀτιμίαν ατιμια dishonor θήσομαι τιθημι put; make
4:7 כְּ kᵊ כְּ as רֻבָּ֖ם rubbˌām רבב be much כֵּ֣ן kˈēn כֵּן thus חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss לִ֑י lˈî לְ to כְּבֹודָ֖ם kᵊvôḏˌām כָּבֹוד weight בְּ bᵊ בְּ in קָלֹ֥ון qālˌôn קָלֹון dishonour אָמִֽיר׃ ʔāmˈîr מור exchange
4:7. secundum multitudinem eorum sic peccaverunt mihi gloriam eorum in ignominiam commutaboAccording to the multitude of them, so have they sinned against me: I will change their glory into shame.
7. As they were multiplied, so they sinned against me: I will change their glory into shame.
4:7. As they were increased, so they sinned against me: [therefore] will I change their glory into shame.
4:7. According to the multitude of them, so have they sinned against me. I will change their glory into disgrace.
As they were increased, so they sinned against me: [therefore] will I change their glory into shame:

4:7 Чем больше они умножаются, тем больше грешат против Меня; славу их обращу в бесславие.
4:7
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
αὐτῶν αυτος he; him
οὕτως ουτως so; this way
ἥμαρτόν αμαρτανω sin
μοι μοι me
τὴν ο the
δόξαν δοξα glory
αὐτῶν αυτος he; him
εἰς εις into; for
ἀτιμίαν ατιμια dishonor
θήσομαι τιθημι put; make
4:7
כְּ kᵊ כְּ as
רֻבָּ֖ם rubbˌām רבב be much
כֵּ֣ן kˈēn כֵּן thus
חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss
לִ֑י lˈî לְ to
כְּבֹודָ֖ם kᵊvôḏˌām כָּבֹוד weight
בְּ bᵊ בְּ in
קָלֹ֥ון qālˌôn קָלֹון dishonour
אָמִֽיר׃ ʔāmˈîr מור exchange
4:7. secundum multitudinem eorum sic peccaverunt mihi gloriam eorum in ignominiam commutabo
According to the multitude of them, so have they sinned against me: I will change their glory into shame.
4:7. As they were increased, so they sinned against me: [therefore] will I change their glory into shame.
4:7. According to the multitude of them, so have they sinned against me. I will change their glory into disgrace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Чем более Израильский народ увеличивался численно, тем более возрастали количественно его грехи. За это слава eго, основывающаяся на его многочисленности, отнята будет у него и обратится в бесславие.
Adam Clarke: Commentary on the Bible - 1831
4:7: Will I change their glory into shame - As the idolaters at Dan and Bethel have changed my glory into the similitude of an ox that eateth grass, (Rom 1:23), so will I change their glory into shame or ignominy. In the day of my wrath, their calf-gods shall not deliver them.
Albert Barnes: Notes on the Bible - 1834
4:7: As they were increased, so they sinned against Me - The "increase" may be, either in actual number or in wealth, power or dignity. The text includes both. In both kinds of increase, the bad abuse God's gifts against Himself, and take occasion of them to offend Him. The more they were increased in number, the more there were to sin, the more they were who sinned. God promised to make Abraham's seed, "as the stars of heaven." They were to shine in the world through the light of the law, and the glory which God gave them while obeying Him. "Thy fathers went down into Egypt with threescore and ten persons; and now the Lord thy God hath made thee like the stars of heaven for multitude. Therefore thou shalt love the Lord thy God, and keep His charge, and His statutes, and his judgments and His commandments alway" Deu 10:22; Deu 10:1. God multiplied them, that there might be the more to adore Him. But instead of multiplying subjects, He multiplied apostates. "As many men as Israel had, so many altars did it build to daemons, in the sacrifices to whom it sinned against Me." "The more sons God gave to Israel, the more enemies He made to Himself, for Israel brought them up in hatred to God, and in the love and worship of idols." "As too among the devout, one provokes another, by word and deed, to good works, so, in the congregation of evil doers, one incites another to sins." Again, worldlings make all God's gifts minister to pride, and so to all the sins, which are the daughters of pride. "Jeshurun, God says, waxed fat and kicked; then he forsook God which made him, and lightly esteemed the Rock of his salvation" Deu 32:15. In this way too, the increase of wealth which God gives to those who forget Him, increases the occasions of ingratitude and sins.
I will turn their glory into shame - Such is the course of sin and chastisement. God bestows on man, gifts, which may be to him matter of praise and glory, if only ordered aright to their highest and only true end, the glory of God; man perverts them to vain-glory and thereby to sin; God turns the gifts, so abused, to shame. He not only gives them shame instead of their glory; He makes the glory itself the means and occasion of their shame. Beauty becomes the occasion of degradation; pride is proverbially near a fall; "vaulting ambition overleaps itself, and falls on th'other side;" riches and abundance of population tempt nations to wars, which become their destruction, or they invite other and stronger nations to prey upon them. "Thou hast indeed smitten Edom," was the message of Jehoash to Amaziah, "and thine heart hath lifted thee up; glory of this, and tarry at home, for why shouldest thou to thy hurt, that thou shouldest fall, even thou and Judah with thee? But Amaziah would not hear" Kg2 14:10-11. He lost his own wealth, wasted the treasures in God's house; and the walls of Jerusalem were broken down.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: they were: Hos 4:10, Hos 5:1, Hos 6:9, Hos 13:6, Hos 13:14; Ezr 9:7
therefore: Sa1 2:30; Jer 2:26, Jer 2:27; Mal 2:9; Phi 3:19
Carl Friedrich Keil and Franz Delitzsch
4:7
"The more they increased, the more they sinned against me; their glory will I change into shame." כּרבּם, "according to their becoming great," does not refer to the increase of the population only (Hos 9:11), but also to its growing into a powerful nation, to the increase of its wealth and prosperity, in consequence of which the population multiplied. The progressive increase of the greatness of the nation was only attended by increasing sin. As the nation attributed to its own idols the blessings upon which its prosperity was founded, and by which it was promoted (cf. Hos 2:7), and looked upon them as the fruit and reward of its worship, it was strengthened in this delusion by increasing prosperity, and more and more estranged from the living God. The Lord would therefore turn the glory of Ephraim, i.e., its greatness or wealth, into shame. כּבודם is probably chosen on account of its assonance with כּרבּם. For the fact itself, compare Hos 2:3, Hos 2:9-11.
Geneva 1599
4:7 As they were (h) increased, so they sinned against me: [therefore] will I change their glory into shame.
(h) The more I was beneficial to them.
John Gill
4:7 As they were increased, so they sinned against me,.... As the children of the priests increased and grew up, they sinned against the Lord, imitating their parents; they were as many sinners as they were persons, not one to be excepted: this expresses their universal depravity and corruption. Some understand it of their increase, as in number, so in riches, wealth, honour, dignity, and authority, and yet they sinned more and more; which shows their ingratitude. So the Targum,
"as I have multiplied fruits unto them, &c.''
Therefore will I change their glory into shame, take away their priesthood from them, so that they shall be no more priests, and as if they never had been; and reduce them to a state of poverty, meanness, and disgrace; and cause them to go into captivity with the meanest of the people; and be in no more honour, but subject to as much scorn and contempt as they.
John Wesley
4:7 As they - Kings, priests, and people. Were increased - In number, in riches, and honour. So they sinned - Sin grew with their wealth and honour. Their glory - They turned all that in which they might glory above others, into sin. I will turn it into their dishonour.
Robert Jamieson, A. R. Fausset and David Brown
4:7 As they were increased--in numbers and power. Compare Hos 4:6, "thy children," to which their "increase" in numbers refers.
so they sinned--(Compare Hos 10:1 and Hos 13:6).
will I change their glory into shame--that is, I will strip them of all they now glory in (their numbers and power), and give them shame instead. A just retribution: as they changed their glory into shame, by idolatry (Ps 106:20; Jer 2:11; Rom 1:23; Phil 3:19).
4:84:8: Զմեղս ժողովրդեան իմոյ կերիցեն, եւ անօրէնութեամբք իւրեանց առցեն զանձինս իւրեանց[10378]։ [10378] Ոմանք. Եւ անիրաւութեամբք իւրեանց առ՛՛։
8 Իմ ժողովրդի մեղքերով կ’ուռճանանեւ իրենց անիրաւութեամբ կը հարստացնեն իրենց անձերը:
8 Անոնք իմ ժողովուրդիս մեղքը կ’ուտեն Եւ իրենց սրտերը անոնց անօրէնութեանը կու տան*։
[37]Զմեղս ժողովրդեան իմոյ կերիցեն, եւ անիրաւութեամբք իւրեանց առցեն`` զանձինս իւրեանց:

4:8: Զմեղս ժողովրդեան իմոյ կերիցեն, եւ անօրէնութեամբք իւրեանց առցեն զանձինս իւրեանց[10378]։
[10378] Ոմանք. Եւ անիրաւութեամբք իւրեանց առ՛՛։
8 Իմ ժողովրդի մեղքերով կ’ուռճանանեւ իրենց անիրաւութեամբ կը հարստացնեն իրենց անձերը:
8 Անոնք իմ ժողովուրդիս մեղքը կ’ուտեն Եւ իրենց սրտերը անոնց անօրէնութեանը կու տան*։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 Грехами народа Моего кормятся они, и к беззаконию его стремится душа их.
4:8 ἁμαρτίας αμαρτια sin; fault λαοῦ λαος populace; population μου μου of me; mine φάγονται φαγω swallow; eat καὶ και and; even ἐν εν in ταῖς ο the ἀδικίαις αδικια injury; injustice αὐτῶν αυτος he; him λήμψονται λαμβανω take; get τὰς ο the ψυχὰς ψυχη soul αὐτῶν αυτος he; him
4:8 חַטַּ֥את ḥaṭṭˌaṯ חַטָּאת sin עַמִּ֖י ʕammˌî עַם people יֹאכֵ֑לוּ yōḵˈēlû אכל eat וְ wᵊ וְ and אֶל־ ʔel- אֶל to עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin יִשְׂא֥וּ yiśʔˌû נשׂא lift נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
4:8. peccata populi mei comedent et ad iniquitatem eorum sublevabunt animas eorumThey shall eat the sins of my people, and shall lift up their souls to their iniquity.
8. They feed on the sin of my people, and set their heart on their iniquity.
4:8. They eat up the sin of my people, and they set their heart on their iniquity.
4:8. They will devour the sins of my people, and they will lift up their souls towards their iniquity.
They eat up the sin of my people, and they set their heart on their iniquity:

4:8 Грехами народа Моего кормятся они, и к беззаконию его стремится душа их.
4:8
ἁμαρτίας αμαρτια sin; fault
λαοῦ λαος populace; population
μου μου of me; mine
φάγονται φαγω swallow; eat
καὶ και and; even
ἐν εν in
ταῖς ο the
ἀδικίαις αδικια injury; injustice
αὐτῶν αυτος he; him
λήμψονται λαμβανω take; get
τὰς ο the
ψυχὰς ψυχη soul
αὐτῶν αυτος he; him
4:8
חַטַּ֥את ḥaṭṭˌaṯ חַטָּאת sin
עַמִּ֖י ʕammˌî עַם people
יֹאכֵ֑לוּ yōḵˈēlû אכל eat
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin
יִשְׂא֥וּ yiśʔˌû נשׂא lift
נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
4:8. peccata populi mei comedent et ad iniquitatem eorum sublevabunt animas eorum
They shall eat the sins of my people, and shall lift up their souls to their iniquity.
4:8. They eat up the sin of my people, and they set their heart on their iniquity.
4:8. They will devour the sins of my people, and they will lift up their souls towards their iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Речь пророка в ст. 8: обращается к священникам грехами народа Моего они кормятся, т. е. кормятся жертвами за грехи народа (Лев VI:26, 10, 17). Поэтому они желают увеличения числа грехов, так как вместе с этим возрастает число жертв за грехи. Но так как священники не отличаются по своей жизни от народа, то их постигнет и наказание, одинаковое с народом.
Adam Clarke: Commentary on the Bible - 1831
4:8: They eat up the sin of my people - חטאת chattath, the sin-offering, though it be offered contrary to the law; for their hearts are set on iniquity, they wish to do whatever is contrary to God.
Albert Barnes: Notes on the Bible - 1834
4:8: They eat up the sin of My people - The priests made a gain of the sins of the people, lived upon them and by them, conniving at or upholding the idolatries of the people, partaking in their idol-sacrifices and idolatrous rites, which, as involving the desertion of God, were "the sin of the people," and the root of all their other sins. This the priests did knowingly. True or false, apostate or irregularly appointed, they knew that there was no truth in the golden calves; but they withheld the truth, they held it down in unrighteousness, and preached Jeroboam's false-hood, "these be thy gods, O Israel." The reputation, station, maintenance of the false priests depended upon it. Not being of the line of Aaron, they could be no priests except to the calves, and so they upheld the sin whereby they lived, and, that they might themselves be accounted priests of God, taught them to worship the calves, as representatives of God.
The word, "sin," may include indirectly the sin-offerings of the people, as if they loved the sin or encouraged it, in order that they might partake of the outward expiations for it.
And they set their heart on their iniquity - , as the source of temporal profit to themselves. "Benefited by the people, they reproved them not in their sinful doings, but charged themselves with their souls, saying, on us be the judgment, as those who said to Pilate, His blood be upon us." That which was, above all, "their iniquity," the source of all the rest, was their departure from God and from His ordained worship. On this they "set their hearts;" in this they kept them secure by their lies; they feared any misgivings, which might rend the people from them, and restore them to the true worship of God. But what else is it, to extenuate or flatter sin now, to dissemble it, not to see it, not openly to denounce it, lest we lose our popularity, or alienate those who commit it? What else is it to speak smooth words to the great and wealthy, not to warn them, even in general terms, of the danger of making Mammon their god; of the peril of riches, of parade, of luxury, of immoral dressing, and, amid boundless extravagance, neglect of the poor; encouraging the rich, not only in the neglect of Lazarus, but in pampering the dogs, while they neglect him? hat is the praise of some petty dole to the poor, but connivance at the withholding from God His due in them? "We see now," says an old writer , "how many prelates live on the oblations and Rev_enues of the laity, and yet, whereas they are bound, by words, by prayers, by exemplary life, to turn them away from sin, and to lead them to amendment, they, in various ways, scandalize, corrupt, infect them, by ungodly conversation, flattery, connivance, cooperation, and neglect of due pastoral care. Whence Jeremiah says, "My people hath been lost sheep: their shepherds have caused them to go astray." O how horrible and exceeding great will be their damnation, who shall be tormented for each of those under their care, who perish through their negligence" Jer 50:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: eat: Lev 6:26, Lev 7:6, Lev 7:7
set their heart on their iniquity: Heb. lift up their soul to their iniquity, Sa1 2:29; Psa 24:4, Psa 25:1; Isa 56:11; Eze 14:3, Eze 14:7; Mic 3:11; Mal 1:10; Rom 16:18; Tit 1:11; Pe2 2:3
Carl Friedrich Keil and Franz Delitzsch
4:8
"The sin of my people they eat, and after their transgression do they lift up their soul." The reproof advances from the sin of the whole nation to the sin of the priesthood. For it is evident that this is intended, not only from the contents of the present verse, but still more from the commencement of the next. Chatta'th ‛ammı̄ (the sin of my people) is the sin-offering of the people, the flesh of which the priests were commanded to eat, to wipe away the sin of the people (see Lev 6:26, and the remarks upon this law at Lev 10:17). The fulfilment of this command, however, became a sin on the part of the priests, from the fact that they directed their soul, i.e., their longing desire, to the transgression of the people; in other words, that they wished the sins of the people to be increased, in order that they might receive a good supply of sacrificial meat to eat. The prophet evidently uses the word chattâ'th, which signifies both sin and sin-offering, in a double sense, and intends to designate the eating of the flesh of the sin-offering as eating or swallowing the sin of the people. נשׂא נפשׁ אל, to lift up or direct the soul after anything, i.e., to cherish a longing for it, as in Deut 24:15, etc. The singular suffix attached to naphshō (his soul) is to be taken distributively: "(they) every one his soul."
(Note: It is evident from this verse, that the sacrificial worship was maintained in the kingdom of Israel according to the ritual of the Mosaic law, and that the Israelitish priests were still in possession of the rights conferred by the Pentateuch upon Levitical priests.)
Geneva 1599
4:8 (i) They eat up the sin of my people, and they set their heart on their iniquity.
(i) That is, the priests seek to eat the people's offerings, and flatter them in their sins.
John Gill
4:8 They eat up the sin of my people,.... That is, the priests did so, as the Targum, the priests of Jeroboam; they ate up the sacrifices which the people brought for their sins: and their fault was, either that they ate that which belonged to the true priests of the Lord, so Jarchi; or they did that, and had no concern to instruct the people in the right way; all that they regarded were good eating and drinking, and living voluptuously; and were altogether careless about instructing the people in the nature of sacrifices, and in the way of their duty: or this may regard the Bacchanalian feasts, as some think, which the people made in the temples of idols, and so sinned; and of which the priests greatly partook, and encouraged them in, and so were partakers not only of their banquets, but of their sins.
They set their heart on their iniquity: either their offerings for their iniquity, or their iniquity itself: or, "lift up their soul" (u) to it; diligently looking after it, not caring how much they committed; since the more sin offerings would be brought which would be to their advantage. Though some think the sin of whoredom, frequently and impudently committed at these idol feasts, is meant, which the priests were much addicted to, and very greedy of; they committed cleanness with greediness, Eph 4:19.
(u) "et ad iniquitatem eorum levaverunt animam suam", Montanus, Pagninus, Tigurine version; "attollunt", Junius & Tremellius, Piscator; "et ad iniquitatem eorum tollunt anumam suam", Schmidt.
John Wesley
4:8 They - The priests who minister to the idols. The sin - Probably by sin is meant sin - offering, in which the priest had his share. And they - Covetous, luxurious, idolatrous priests.
Robert Jamieson, A. R. Fausset and David Brown
4:8 eat . . . sin of my people--that is, the sin offerings (Lev 6:26; Lev 10:17). The priests greedily devoured them.
set their heart on their iniquity--literally "lift up the animal soul to lust after," or strongly desire. Compare Deut 24:15, Margin; Ps 24:4; Jer 22:27. The priests set their own hearts on the iniquity of the people, instead of trying to suppress it. For the more the people sinned, the more sacrificial victims in atonement for sin the priests gained.
4:94:9: Եւ եղիցի որպէս ժողովուրդն՝ նոյնպէս եւ քահանայն. եւ խնդրեցից վրէ՛ժ ՚ի նմանէ. ըստ ճանապարհաց նորա եւ ըստ խորհրդո՛ց նորա հատուցից նմա։
9 Ինչպէս ժողովուրդը, այնպէս էլ քահանան կը լինի,եւ ես կը պատժեմ նրան,նրա ճանապարհների եւ նրա խորհուրդների համաձայն կը հատուցեմ նրան.
9 Ուրեմն ինչպէս ժողովուրդին՝ նոյնպէս ալ քահանային պիտի ըլլայ։Զանոնք իրենց ճամբաներուն համեմատ պիտի պատժեմ Ու իրենց գործերուն փոխարէնը պիտի հատուցանեմ անոնց։
Եւ եղիցի որպէս ժողովուրդն` նոյնպէս եւ քահանայն. եւ խնդրեցից վրէժ ի նմանէ, ըստ ճանապարհաց նորա եւ ըստ խորհրդոց նորա հատուցից նմա:

4:9: Եւ եղիցի որպէս ժողովուրդն՝ նոյնպէս եւ քահանայն. եւ խնդրեցից վրէ՛ժ ՚ի նմանէ. ըստ ճանապարհաց նորա եւ ըստ խորհրդո՛ց նորա հատուցից նմա։
9 Ինչպէս ժողովուրդը, այնպէս էլ քահանան կը լինի,եւ ես կը պատժեմ նրան,նրա ճանապարհների եւ նրա խորհուրդների համաձայն կը հատուցեմ նրան.
9 Ուրեմն ինչպէս ժողովուրդին՝ նոյնպէս ալ քահանային պիտի ըլլայ։Զանոնք իրենց ճամբաներուն համեմատ պիտի պատժեմ Ու իրենց գործերուն փոխարէնը պիտի հատուցանեմ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 И что будет с народом, то и со священником; и накажу его по путям его, и воздам ему по делам его.
4:9 καὶ και and; even ἔσται ειμι be καθὼς καθως just as / like ὁ ο the λαὸς λαος populace; population οὕτως ουτως so; this way καὶ και and; even ὁ ο the ἱερεύς ιερευς priest καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπ᾿ επι in; on αὐτὸν αυτος he; him τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the διαβούλια διαβουλιον he; him ἀνταποδώσω ανταποδιδωμι repay αὐτῷ αυτος he; him
4:9 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be כָ ḵā כְּ as † הַ the עָ֖ם ʕˌām עַם people כַּ ka כְּ as † הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וּ û וְ and פָקַדְתִּ֤י fāqaḏtˈî פקד miss עָלָיו֙ ʕālāʸw עַל upon דְּרָכָ֔יו dᵊrāḵˈāʸw דֶּרֶךְ way וּ û וְ and מַעֲלָלָ֖יו maʕᵃlālˌāʸw מַעֲלָל deed אָשִׁ֥יב ʔāšˌîv שׁוב return לֹֽו׃ lˈô לְ to
4:9. et erit sicut populus sic sacerdos et visitabo super eum vias eius et cogitationes eius reddam eiAnd there shall be like people like priest: and I will visit their ways upon them, and I will repay them their devices.
9. And it shall be, like people, like priest: and I will punish them for their ways, and will reward them their doings.
4:9. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.
4:9. And, just as it is with the people, so will it be with the priest; and I will visit their ways upon them, and I will repay them for their intentions.
And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings:

4:9 И что будет с народом, то и со священником; и накажу его по путям его, и воздам ему по делам его.
4:9
καὶ και and; even
ἔσται ειμι be
καθὼς καθως just as / like
ο the
λαὸς λαος populace; population
οὕτως ουτως so; this way
καὶ και and; even
ο the
ἱερεύς ιερευς priest
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
τὰς ο the
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
διαβούλια διαβουλιον he; him
ἀνταποδώσω ανταποδιδωμι repay
αὐτῷ αυτος he; him
4:9
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
כָ ḵā כְּ as
הַ the
עָ֖ם ʕˌām עַם people
כַּ ka כְּ as
הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וּ û וְ and
פָקַדְתִּ֤י fāqaḏtˈî פקד miss
עָלָיו֙ ʕālāʸw עַל upon
דְּרָכָ֔יו dᵊrāḵˈāʸw דֶּרֶךְ way
וּ û וְ and
מַעֲלָלָ֖יו maʕᵃlālˌāʸw מַעֲלָל deed
אָשִׁ֥יב ʔāšˌîv שׁוב return
לֹֽו׃ lˈô לְ to
4:9. et erit sicut populus sic sacerdos et visitabo super eum vias eius et cogitationes eius reddam ei
And there shall be like people like priest: and I will visit their ways upon them, and I will repay them their devices.
4:9. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.
4:9. And, just as it is with the people, so will it be with the priest; and I will visit their ways upon them, and I will repay them for their intentions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: Like people, like priest -
"The priest a wanderer from the narrow way; The silly sheep, no wonder that they stray."
I will punish them - Both priest and people; both equally bad.
Albert Barnes: Notes on the Bible - 1834
4:9: And there shall be like people, like priest - Priest and people were alike in sin. Yea they are wont, if bad, to foment each other's sin. The bad priest copies the sins which he should reprove, and excuses himself by the frailty of our common nature. The people, acutely enough, detect the worldliness or self-indulgence of the priest, and shelter themselves under his example. Their defense stands good before people; but what before God? Alike in sin, priest and people should be alike in punishment. "Neither secular greatness should exempt the laity, nor the dignity of his order, the priest." Both shall be swept away in one common heap, in one disgrace, into one damnation. "They shall bind them in bundles to burn them."
And I will punish them for their ways, and reward them their doings - Literally, "I will visit upon him his ways, and his doings I will make to return to him." People and priests are spoken of as one man. None should escape. The judgment comes down "upon" them, overwhelming them. Man's deeds are called his "ways," because the soul holds on the tenor of its life along them, and those ways lead him on to his last end, heaven or hell. The word rendered "doings " signifies "great doings," when used of God; "bold doings," on the part of man. Those bold presumptuous doings against the law and will of God, God will bring back to the sinner's bosom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: like people: Isa 9:14-16, Isa 24:2; Jer 5:31, Jer 8:10-12, Jer 23:11, Jer 23:12; Eze 22:26-31; Mat 15:14
punish: Heb. visit upon, Hos 1:4 *marg.
reward them: Heb. cause to return, Psa 109:17, Psa 109:18; Pro 5:22; Isa 3:10; Zac 1:6
Carl Friedrich Keil and Franz Delitzsch
4:9
"Therefore it will happen as to the people so to the priest; and I will visit his ways upon him, and I repay to him his doing." Since the priests had abused their office for the purpose of filling their own bellies, they would perish along with the nation. The suffixes in the last clauses refer to the priest, although the retribution threatened would fall upon the people also, since it would happen to the priest as to the people. This explains the fact that in Hos 4:10 the first clause still applies to the priest; whereas in the second clause the prophecy once more embraces the entire nation.
Geneva 1599
4:9 And there shall be, like people, like (k) priest: and I will punish them for their ways, and reward them their doings.
(k) Signifying that as they have sinned together, so will they be punished together.
John Gill
4:9 And there shall be, like people, like priest,.... No difference between them in their festivals, the one being as greedy of committing intemperance and uncleanness as the other, and in their common conversation of life; though the priests ought both to have given good instructions, and to have set good examples; but instead of that were equally guilty as the people, and so would be alike in their punishment, as it follows:
and I will punish them for their ways; their evil ways, as the Targum; their wicked manner of life and conversation, both of the people and the priests; especially the latter are meant: or, "I will visit upon him his ways" (w); upon everyone of the priests, as well as the people; which visit must be understood in a way of wrath and vengeance:
and reward them their doings; reward them according to their doings, as their sins deserve, and as it is explained in the next verse: or, "I will return their doings to them" (x); bring them back again, when they seemed to be past and gone, and set them before them, and charge them with them, and punish for them.
(w) "et visitabo super eum vias ejus", V. L. Pagninus, Montanus, Cocceius, Schmidt. (x) "et opera ejus redire faciam", Zanchius.
Robert Jamieson, A. R. Fausset and David Brown
4:9 like people, like priest--They are one in guilt; therefore they shall be one in punishment (Is 24:2).
reward them their doings--in homely phrase, "pay them back in their own coin" (Prov 1:31).
4:104:10: Կերիցեն՝ եւ մի՛ յագեսցին. պոռնկեցան՝ եւ մի՛ յաջողեսցին. զի զՏէր թողին, անխտի՛ր լինել ՚ի պոռնկութիւն։
10 կ’ուտեն եւ չեն յագենայ,կը պոռնկանան, բայց յաջողութիւն չեն գտնի,քանի որ լքեցին Տիրոջը՝ ամբողջապէս պոռնկանալու համար»:
10 Պիտի ուտեն, բայց պիտի չկշտանան։Պոռնկութիւն պիտի ընեն եւ պիտի չշատնան. Քանզի Տէրոջը ուշադրութիւն չըրին։
Կերիցեն, եւ մի՛ յագեսցին. [38]պոռնկեցան, եւ մի՛ յաջողեսցին. զի զՏէր թողին, անխտիր լինել ի պոռնկութիւն:

4:10: Կերիցեն՝ եւ մի՛ յագեսցին. պոռնկեցան՝ եւ մի՛ յաջողեսցին. զի զՏէր թողին, անխտի՛ր լինել ՚ի պոռնկութիւն։
10 կ’ուտեն եւ չեն յագենայ,կը պոռնկանան, բայց յաջողութիւն չեն գտնի,քանի որ լքեցին Տիրոջը՝ ամբողջապէս պոռնկանալու համար»:
10 Պիտի ուտեն, բայց պիտի չկշտանան։Պոռնկութիւն պիտի ընեն եւ պիտի չշատնան. Քանզի Տէրոջը ուշադրութիւն չըրին։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 Будут есть, и не насытятся; будут блудить, и не размножатся; ибо оставили служение Господу.
4:10 καὶ και and; even φάγονται φαγω swallow; eat καὶ και and; even οὐ ου not μὴ μη not ἐμπλησθῶσιν εμπιπλημι fill in; fill up ἐπόρνευσαν πορνευω prostitute; depraved καὶ και and; even οὐ ου not μὴ μη not κατευθύνωσιν κατευθυνω straighten out; direct διότι διοτι because; that τὸν ο the κύριον κυριος lord; master ἐγκατέλιπον εγκαταλειπω abandon; leave behind τοῦ ο the φυλάξαι φυλασσω guard; keep
4:10 וְ wᵊ וְ and אָֽכְלוּ֙ ʔˈāḵᵊlû אכל eat וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשְׂבָּ֔עוּ yiśbˈāʕû שׂבע be sated הִזְנ֖וּ hiznˌû זנה fornicate וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִפְרֹ֑צוּ yifrˈōṣû פרץ break כִּֽי־ kˈî- כִּי that אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עָזְב֖וּ ʕāzᵊvˌû עזב leave לִ li לְ to שְׁמֹֽר׃ šᵊmˈōr שׁמר keep
4:10. et comedent et non saturabuntur fornicati sunt et non cessaverunt quoniam Dominum reliquerunt in non custodiendoAnd they shall eat and shall not be filled: they have committed fornication, and have not ceased: because they have forsaken the Lord in not observing the law.
10. And they shall eat, and not have enough; they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD.
4:10. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD.
4:10. And they will eat and not be satisfied. They have been committing fornication, and they did not cease. Since they have abandoned the Lord, they will not be safeguarded.
For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD:

4:10 Будут есть, и не насытятся; будут блудить, и не размножатся; ибо оставили служение Господу.
4:10
καὶ και and; even
φάγονται φαγω swallow; eat
καὶ και and; even
οὐ ου not
μὴ μη not
ἐμπλησθῶσιν εμπιπλημι fill in; fill up
ἐπόρνευσαν πορνευω prostitute; depraved
καὶ και and; even
οὐ ου not
μὴ μη not
κατευθύνωσιν κατευθυνω straighten out; direct
διότι διοτι because; that
τὸν ο the
κύριον κυριος lord; master
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
τοῦ ο the
φυλάξαι φυλασσω guard; keep
4:10
וְ wᵊ וְ and
אָֽכְלוּ֙ ʔˈāḵᵊlû אכל eat
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִשְׂבָּ֔עוּ yiśbˈāʕû שׂבע be sated
הִזְנ֖וּ hiznˌû זנה fornicate
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִפְרֹ֑צוּ yifrˈōṣû פרץ break
כִּֽי־ kˈî- כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
עָזְב֖וּ ʕāzᵊvˌû עזב leave
לִ li לְ to
שְׁמֹֽר׃ šᵊmˈōr שׁמר keep
4:10. et comedent et non saturabuntur fornicati sunt et non cessaverunt quoniam Dominum reliquerunt in non custodiendo
And they shall eat and shall not be filled: they have committed fornication, and have not ceased: because they have forsaken the Lord in not observing the law.
4:10. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD.
4:10. And they will eat and not be satisfied. They have been committing fornication, and they did not cease. Since they have abandoned the Lord, they will not be safeguarded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. За оставление служения Иегове, священники не удовлетворят своей алчности, а народ не размножится. Вместо последнего выражения в слав. тексте читается: и не исправятся. По-видимому, LXX вместо евр. iprozu (paraz размножаться ) читали itrzu (от taraz - исправлять, -ся).
Adam Clarke: Commentary on the Bible - 1831
4:10: They shall eat, and not have enough - Whatever means they may use to satisfy or gratify themselves shall be ineffectual.
Albert Barnes: Notes on the Bible - 1834
4:10: For they shall eat, and not have enough - This is almost a proverbial saying of Holy Scripture, and, as such, has manifold applications. In the way of nature, it comes true in those, who, under God's affictive Hand in famine or siege, "eat" what they have, but have "not enough," and perish with hunger. It comes true in those, who, through bodily disease, are not nourished by their food. Yet not less true is it of those who, through their own insatiate desires, are never satisfied, but crave the more greedily, the more they have. Their sin of covetousness becomes their torment.
They shall commit whoredom and not increase - Literally, "they have committed whoredom." The time spoken of is perhaps changed, because God would not speak of their future sin, as certain. There is naturally too a long interval between this sin and its possible fruit, which may be marked by this change of time. The sin was past, the effect was to be seen hereafter. They used all means, lawful and unlawful, to increase their offspring, but they failed, even because they used forbidden means. God's curse rested upon those means. Single marriage, according to God's law, "they twain shall be one flesh," yields in a nation larger increase than polygamy. God turns illicit sexual intercourse to decay. His curse is upon it.
Because they have left off to take heed to the Lord - Literally, "to watch, observe, the Lord." The eye of the soul should be upon God, watching and waiting to know all indications of His will, all guidings of His Eye. So the Psalmist says, "As the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hands of her mistress, even so our eyes wait upon the Lord our God, until He have mercy upon us" Psa 123:2. The Angels of God, great and glorious as they are, "do alway behold the Face of the Father" Mat 18:10, at once filled with His love, and wrapped in contemplation, and reading therein His will, to do it. The lawless and hopeless ways of Israel sprang from their neglecting to watch and observe God. For as soon as man ceases to watch God, he falls, of himself, into sin. The eye which is not fixed on God, is soon astray amid the vanities and pomps and lusts of the world. So it follows;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: they shall eat: Lev 26:26; Pro 13:25; Isa 65:13-16; Mic 6:14; Hag 1:6; Mal 2:1-3
they shall commit: Hos 4:14, Hos 9:11-17
left: Ch2 24:17; Psa 36:3, Psa 125:5; Jer 34:15; Eze 18:24; Zep 1:6; Pe2 2:20-22
Carl Friedrich Keil and Franz Delitzsch
4:10
"They will eat, and not be satisfied; they commit whoredom, and do not increase: for they have left off taking heed to Jehovah." The first clause, which still refers to the priests on account of the evident retrospect in ואכלוּ to יאכלוּ in Hos 4:8, is taken from the threat in Lev 26:16. The following word hiznū, to practise whoredom (with the meaning of the kal intensified as in Lev 26:18, not to seduce to whoredom), refers to the whole nation, and is to be taken in its literal sense, as the antithesis לא יפרצוּ requires. Pârats, to spread out, to increase in number, as in Ex 1:12 and Gen 28:14. In the last clause Lשׁמר belongs to Jehovah: they have given up keeping Jehovah, i.e., giving heed to Him (cf. Zech 11:11). This applies to the priests as well as to the people. Therefore God withdraws His blessing from both, so that those who eat are not satisfied, and those who commit whoredom do not increase.
Geneva 1599
4:10 For they shall eat, and not have enough: they shall (l) commit whoredom, and shall not increase: because they have left off to take heed to the LORD.
(l) Showing that their wickedness will be punished in all ways: for even though they think by the multitude of wives to have many children, yet they will be deceived of their hope.
John Gill
4:10 For they shall eat, and not have enough,.... Namely, the priests; for of them the words are continued, who ate of the sacrifices of the people, and of feasts made in honour of idols; and yet, either what they ate did not satisfy or nourish them, or else their appetites were still greedy after more of the same kind: or this may respect a famine, either at the siege of Samaria, or in their captivity; when they who had lived so voluptuously should have so little to eat, that it should not satisfy them: or though, as others, they eat to the honour of their idols, expecting to be blessed with plenty by them, they shall not have it:
they shall commit whoredom, and shall not increase; that is, their offspring; they shall not beget children, so the Targum, Jarchi, and Kimchi; or the children they beget shall quickly die; yea, though they commit whoredom in the idol's temple with that view, where the women prostituted themselves for that purpose:
because they have left off to take heed to the Lord; to his word, and worship, and ordinances, which they formerly had some regard unto, but now had relinquished: or, "the Lord they have forsaken", or "left off to observe" (y); his ways, his word, and worship. R. Saadiah connects this with the following words, they have forsaken the Lord to observe fornication and wine; but wrongly.
(y) "Jehovam desierunt observare", Junius & Tremellius, Piscator, Rivetus, Liveleus; "ad observandum", Schmidt; "reliquerunt observare", Cocceius; "deseruerunt observare", so some in Vatablus.
John Wesley
4:10 Not have enough - They shall not be nourished, nor satisfied with what they eat. Shall not increase - They shall not hereby increase the number of their children, either the women shall not bear, or the children shall not live.
Robert Jamieson, A. R. Fausset and David Brown
4:10 eat, and not have enough--just retribution on those who "eat up (greedily) the sin of My people" (Hos 4:8; Mic 6:14; Hag 1:6).
whoredom, and . . . not increase--literally "break forth"; used of giving birth to children (Gen 28:14, Margin; compare Gen 38:29). Not only their wives, but their concubines, shall be barren. To be childless was considered a great calamity among the Jews.
4:114:11: Եւ զգինի եւ զարբեցութիւն ընկալա՛ւ սիրտ ժողովրդեան իմոյ։
11 «Գինին եւ հարբեցողութիւնը գրաւեցին իմ ժողովրդի սիրտը:
11 Շնութիւնը, գինին ու քաղցուն Սիրտը կը խաբեն։
Եւ զգինի եւ զարբեցութիւն ընկալաւ սիրտ ժողովրդեան իմոյ:

4:11: Եւ զգինի եւ զարբեցութիւն ընկալա՛ւ սիրտ ժողովրդեան իմոյ։
11 «Գինին եւ հարբեցողութիւնը գրաւեցին իմ ժողովրդի սիրտը:
11 Շնութիւնը, գինին ու քաղցուն Սիրտը կը խաբեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 Блуд, вино и напитки завладели сердцем их.
4:11 πορνείαν πορνεια prostitution; depravity καὶ και and; even οἶνον οινος wine καὶ και and; even μέθυσμα μεθυσμα accept; take καρδία καρδια heart λαοῦ λαος populace; population μου μου of me; mine
4:11 זְנ֛וּת zᵊnˈûṯ זְנוּת fornication וְ wᵊ וְ and יַ֥יִן yˌayin יַיִן wine וְ wᵊ וְ and תִירֹ֖ושׁ ṯîrˌôš תִּירֹושׁ wine יִֽקַּֽח־ yˈiqqˈaḥ- לקח take לֵֽב׃ lˈēv לֵב heart
4:11. fornicatio et vinum et ebrietas aufert corFornication, and wine, and drunkenness, take away the understanding.
11. Whoredom and wine and new wine take away the understanding.
4:11. Whoredom and wine and new wine take away the heart.
4:11. Fornication, and wine, and drunkenness, have taken away their heart.
Whoredom and wine and new wine take away the heart:

4:11 Блуд, вино и напитки завладели сердцем их.
4:11
πορνείαν πορνεια prostitution; depravity
καὶ και and; even
οἶνον οινος wine
καὶ και and; even
μέθυσμα μεθυσμα accept; take
καρδία καρδια heart
λαοῦ λαος populace; population
μου μου of me; mine
4:11
זְנ֛וּת zᵊnˈûṯ זְנוּת fornication
וְ wᵊ וְ and
יַ֥יִן yˌayin יַיִן wine
וְ wᵊ וְ and
תִירֹ֖ושׁ ṯîrˌôš תִּירֹושׁ wine
יִֽקַּֽח־ yˈiqqˈaḥ- לקח take
לֵֽב׃ lˈēv לֵב heart
4:11. fornicatio et vinum et ebrietas aufert cor
Fornication, and wine, and drunkenness, take away the understanding.
4:11. Whoredom and wine and new wine take away the heart.
4:11. Fornication, and wine, and drunkenness, have taken away their heart.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Предаваясь чувственным удовольствиям, народ вместе с тем занимался бессмысленными волхованиями. Boпрошает свое дерево, т. е. вопрошает истуканов, сделанных из дерева, или, в частности, терафимов, которые усвояли силу предсказывать будущее (Ос III:4; Зах Х:2). Чтение слав.: "в знамениях вопрошаху" возникло из ошибочного греч. В словах: Жезл его дает ему ответ пророк имеет в виду тот способ гадания о будущем, который называется равдомантией и жезлогаданием. Гадание посредством жезла было распространено у многих древних народов и имело различные формы. Языческие гадания соединялись с служением языческим богам, каковое служение пророк и называет в ст. 12: блудом.
Adam Clarke: Commentary on the Bible - 1831
4:11: Whoredom and wine - These debaucheries go generally together.
Take away the heart - Darken the understanding, deprave the judgment, pervert the will, debase all the passions, etc.
Albert Barnes: Notes on the Bible - 1834
4:11: Whoredom and wine and new wine take away the heart - (Literally, "takes away"). Wine and fleshly sin are pictured as blended in one, to deprive man of his affections and reason and understanding, and to leave him brutish and irrational. In all the relations of life toward God and man, reason and will are guided by the affections. And so, in God's language, the "heart" stands for the "understanding" as well as the "affections," because it directs the understanding, and the understanding, bereft of true affections, and under the rule of passion, becomes senseless. Besides the perversion of the understanding, each of these sins blunts and dulls the fineness of the intellect; much more, both combined. The stupid sottishness of the confirmed voluptuary is a whole, of which each act of sensual sin worked its part. The Pagan saw this clearly, although, without the grace of God, they did not act on what they saw to be true and right. This, the sottishness of Israel, destroying their understanding, was the ground of their next folly, that they ascribed to "their stock" the office of God. "Corruption of manners and superstition" (it has often been observed) "go hand in hand."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: take: Hos 4:12; Pro 6:32, Pro 20:1, Pro 23:27-35; Ecc 7:7; Isa 5:12, Isa 28:7; Luk 21:34; Rom 13:11-14
Carl Friedrich Keil and Franz Delitzsch
4:11
The allusion to whoredom leads to the description of the idolatrous conduct of the people in the third strophe, Hos 4:11-14, which is introduced with a general sentence. Hos 4:11. "Whoring and wine and new wine take away the heart (the understanding"). Zenūth is licentiousness in the literal sense of the word, which is always connected with debauchery. What is true of this, namely, that it weakens the mental power, shows itself in the folly of idolatry into which the nation has fallen. Hos 4:12. "My nation asks its wood, and its stick prophesies to it: for a spirit of whoredom has seduced, and they go away whoring from under their God." שׁאל בּעצו is formed after בּיהוה, to ask for a divine revelation of the idols made of wood (Jer 10:3; Hab 2:19), namely, the teraphim (cf. Hos 3:4, and Ezek 21:26). This reproof is strengthened by the antithesis my nation, i.e., the nation of Jehovah, the living God, and its wood, the wood made into idols by the people. The next clause, "and its stick is showing it," sc. future events (higgı̄d as in Is 41:22-23, etc.), is supposed by Cyril of Alexandria to refer to the practice of rhabdomancy, which he calls an invention of the Chaldaeans, and describes as consisting in this, that two rods were held upright, and then allowed to fall while forms of incantation were being uttered; and the oracle was inferred from the way in which they fell, whether forwards or backwards, to the right or to the left. The course pursued was probably similar to that connected with the use of the wishing rods.
(Note: According to Herod. iv. 67, this kind of soothsaying was very common among the Scythians (see at Ezek 21:26). Another description of rhabdomancy is described by Abarbanel, according to Maimonides and Moses Mikkoz: cf. Marck and Rosenmller on this passage.)
The people do this because a spirit of whoredom has besotted them.
By rūăch zenūnı̄m the whoredom is represented as a demoniacal power, which has seized upon the nation. Zenūnı̄m probably includes both carnal and spiritual whoredom, since idolatry, especially the Asherah-worship, was connected with gross licentiousness. The missing object to התעה may easily be supplied from the context. זנה מתּחת אל, which differs from זנה מאחרי (Hos 1:2), signifies "to whore away from under God," i.e., so as to withdraw from subjection to God.
Geneva 1599
4:11 (m) Whoredom and wine and new wine take away the heart.
(m) In giving themselves to pleasures, they become like brute beasts.
John Gill
4:11 Whoredom and wine, and new wine, take away the heart. Uncleanness and intemperance besot men, deprive them of reason and judgment, and even of common sense, make them downright fools, and so stupid as to do the following things; or they take away the heart from following the Lord, and taking heed to him, and lead to idolatry; or they "occupy" (z) the heart, and fill it up, and cause it to prefer sensual lusts and pleasures to the fear and love of God: their stupidity brought on hereby is exposed in the next verse; though it seems chiefly to respect the priests, who erred in vision through wine and strong drink, and stumbled in judgment, Is 28:7.
(z) "occupant cor", so some in Calvin and Rivet; "occupavit cor", Schmidt.
John Wesley
4:11 Take away the heart - Deprive men of their understanding and judgment.
Robert Jamieson, A. R. Fausset and David Brown
4:11 A moral truth applicable to all times. The special reference here is to the licentious orgies connected with the Syrian worship, which lured Israel away from the pure worship of God (Is 28:1, Is 28:7; Amos 4:1).
take away the heart--that is, the understanding; make men blind to their own true good (Eccles 7:7).
4:124:12: ՚Ի քուայս հարցանէին՝ եւ գաւազանօք նորա պատմէին նմա. այսո՛վ պոռնկութեան մոլորեցան, եւ պոռնկեցան յԱստուծոյ իւրեանց[10379]։ [10379] Ոմանք. ՚Ի քուեայս հարցանէին, եւ գաւազանօք պատ՛՛... այսու պոռնկութեամբ մոլորեցան։
12 Վիճակաքարեր գցելով խորհուրդ էին հարցնում,եւ քահանաներն իրենց փայտիկներով պատասխանում էին նրանց.պոռնկութեան սատանայից մոլորուեցինեւ պոռնկացան իրենց Աստծու նկատմամբ:
12 Իմ ժողովուրդս իր փայտին կը հարցնէ Ու իր ցուպը իրեն կ’իմացնէ. Քանզի պոռնկութեան ոգին զանոնք գլխէ հանեց Ու իրենց Աստուածը լքելով պոռնկացան։
Ի քուեայս հարցանէին, եւ գաւազանօք նորա պատմէին նմա.`` այսով պոռնկութեան մոլորեցան, եւ պոռնկեցան յԱստուծոյ իւրեանց:

4:12: ՚Ի քուայս հարցանէին՝ եւ գաւազանօք նորա պատմէին նմա. այսո՛վ պոռնկութեան մոլորեցան, եւ պոռնկեցան յԱստուծոյ իւրեանց[10379]։
[10379] Ոմանք. ՚Ի քուեայս հարցանէին, եւ գաւազանօք պատ՛՛... այսու պոռնկութեամբ մոլորեցան։
12 Վիճակաքարեր գցելով խորհուրդ էին հարցնում,եւ քահանաներն իրենց փայտիկներով պատասխանում էին նրանց.պոռնկութեան սատանայից մոլորուեցինեւ պոռնկացան իրենց Աստծու նկատմամբ:
12 Իմ ժողովուրդս իր փայտին կը հարցնէ Ու իր ցուպը իրեն կ’իմացնէ. Քանզի պոռնկութեան ոգին զանոնք գլխէ հանեց Ու իրենց Աստուածը լքելով պոռնկացան։
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4:124:12 Народ Мой вопрошает свое дерево и жезл его дает ему ответ; ибо дух блуда ввел их в заблуждение, и, блудодействуя, они отступили от Бога своего.
4:12 ἐν εν in συμβόλοις συμβολον interrogate; inquire of καὶ και and; even ἐν εν in ῥάβδοις ραβδος rod αὐτοῦ αυτος he; him ἀπήγγελλον απαγγελλω report αὐτῷ αυτος he; him πνεύματι πνευμα spirit; wind πορνείας πορνεια prostitution; depravity ἐπλανήθησαν πλαναω mislead; wander καὶ και and; even ἐξεπόρνευσαν εκπορνευω prostitute out / herself; depraved ἀπὸ απο from; away τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him
4:12 עַמִּי֙ ʕammˌî עַם people בְּ bᵊ בְּ in עֵצֹ֣ו ʕēṣˈô עֵץ tree יִשְׁאָ֔ל yišʔˈāl שׁאל ask וּ û וְ and מַקְלֹ֖ו maqlˌô מַקֵּל rod יַגִּ֣יד yaggˈîḏ נגד report לֹ֑ו lˈô לְ to כִּ֣י kˈî כִּי that ר֤וּחַ rˈûₐḥ רוּחַ wind זְנוּנִים֙ zᵊnûnîm זְנוּנִים fornication הִתְעָ֔ה hiṯʕˈā תעה err וַ wa וְ and יִּזְנ֖וּ yyiznˌû זנה fornicate מִ mi מִן from תַּ֥חַת ttˌaḥaṯ תַּחַת under part אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
4:12. populus meus in ligno suo interrogavit et baculus eius adnuntiavit ei spiritus enim fornicationum decepit eos et fornicati sunt a Deo suoMy people have consulted their stocks, and their staff hath declared unto them: for the spirit of fornication hath deceived them, and they have committed fornication against their God.
12. My people ask counsel at their stock, and their staff declareth unto them: for the spirit of whoredom hath caused them to err, and they have gone a whoring from under their God.
4:12. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused [them] to err, and they have gone a whoring from under their God.
4:12. My people have inquired of their stave, and their staff has announced to them. For the spirit of fornication has deceived them, and they have been fornicating before their God.
My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused [them] to err, and they have gone a whoring from under their God:

4:12 Народ Мой вопрошает свое дерево и жезл его дает ему ответ; ибо дух блуда ввел их в заблуждение, и, блудодействуя, они отступили от Бога своего.
4:12
ἐν εν in
συμβόλοις συμβολον interrogate; inquire of
καὶ και and; even
ἐν εν in
ῥάβδοις ραβδος rod
αὐτοῦ αυτος he; him
ἀπήγγελλον απαγγελλω report
αὐτῷ αυτος he; him
πνεύματι πνευμα spirit; wind
πορνείας πορνεια prostitution; depravity
ἐπλανήθησαν πλαναω mislead; wander
καὶ και and; even
ἐξεπόρνευσαν εκπορνευω prostitute out / herself; depraved
ἀπὸ απο from; away
τοῦ ο the
θεοῦ θεος God
αὐτῶν αυτος he; him
4:12
עַמִּי֙ ʕammˌî עַם people
בְּ bᵊ בְּ in
עֵצֹ֣ו ʕēṣˈô עֵץ tree
יִשְׁאָ֔ל yišʔˈāl שׁאל ask
וּ û וְ and
מַקְלֹ֖ו maqlˌô מַקֵּל rod
יַגִּ֣יד yaggˈîḏ נגד report
לֹ֑ו lˈô לְ to
כִּ֣י kˈî כִּי that
ר֤וּחַ rˈûₐḥ רוּחַ wind
זְנוּנִים֙ zᵊnûnîm זְנוּנִים fornication
הִתְעָ֔ה hiṯʕˈā תעה err
וַ wa וְ and
יִּזְנ֖וּ yyiznˌû זנה fornicate
מִ mi מִן from
תַּ֥חַת ttˌaḥaṯ תַּחַת under part
אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
4:12. populus meus in ligno suo interrogavit et baculus eius adnuntiavit ei spiritus enim fornicationum decepit eos et fornicati sunt a Deo suo
My people have consulted their stocks, and their staff hath declared unto them: for the spirit of fornication hath deceived them, and they have committed fornication against their God.
4:12. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused [them] to err, and they have gone a whoring from under their God.
4:12. My people have inquired of their stave, and their staff has announced to them. For the spirit of fornication has deceived them, and they have been fornicating before their God.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. 13 They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. 14 I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. 15 Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Beth-aven, nor swear, The LORD liveth. 16 For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place. 17 Ephraim is joined to idols: let him alone. 18 Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. 19 The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices.
In these verses we have, as before,
I. The sins charged upon the people of Israel, for which God had a controversy with them, and they are,
1. Spiritual whoredom, or idolatry. They have in them a spirit of whoredoms, a strong inclination to that sin; the bent and bias of their hearts are that way; it is their own iniquity; they are carried out towards it with an unaccountable violence, and this causes them to err. Note, The errors and mistakes of the judgment are commonly owing to the corrupt affections; men therefore have a good opinion of sin, because they have a disposition towards it. And having such erroneous notions of idols, and such passionate motions towards them, no marvel that with such a head and such a heart they have gone a whoring from under their God, v. 12. They ought to have been in subjection to him as their head and husband, to have been under his guidance and command, but they revolted from their allegiance, and put themselves under the guidance and protection of false gods. So (v. 15) Israel has played the harlot; their conduct in the worship of their idols was like that of a harlot, wanton and impudent. And (v. 16), Israel slideth back as a backsliding heifer, as an untamed heifer (so some), or as a perverse or refractory one (so others), as a heifer that is turned loose runs madly about the pasture, or, if put under the yoke (which seems rather to be alluded to here), will draw back instead of going forward, will struggle to get her neck out of the yoke and her feet out of the furrow. Thus unruly, ungovernable, untractable, were the people of Israel. They had begun to draw in the yoke of God's ordinances, but they drew back, as children of Belial, that will not endure the yoke; and when the prophets were sent with the goads of reproof, to put them forward, they kicked against the pricks, and ran backwards. The sum of all is (v. 17), Ephraim is joined to idols, is perfectly wedded to them; his affections are glued to them, and his heart is upon them. There are two instances given of their spiritual whoredom, in both which they gave that honour to their idols which is due to God only:-- (1.) They consulted them as oracles, and used those arts of divination which they had learned from their idolatrous priests (v. 12): My people ask counsel at their stocks, their wooden gods; they apply to them for advice and direction in what they should do and for information concerning the event. They say to a stock, Thou art my father (Jer. ii. 27); and, if it were indeed a father, it were worthy of this honour; but it was a great affront to God, who was indeed their Father, and whose lively oracles they had among them, with which they had liberty to consult at any time, thus to ask counsel at their stocks. And they expect that their staff should declare to them what course they should take and what the event should be. It is probable that this refers to some wicked methods of divination used among the Gentiles, and which the Jews learned from them, by a piece of wood, or by a staff, like Nebuchadnezzar's divining by his arrows, Ezek. xxi. 21. Note, Those who forsake the oracles of God, to take their measures from the world and the flesh, do in effect but consult with their stocks and their staves. (2.) They offered sacrifice to them as gods, whose favour they wanted and whose wrath they dreaded and deprecated (v. 13): They sacrifice to them, to atone and pacify them, and burn incense to them, to please and gratify them, and hope by both to recommend themselves to them. God had pitched upon the place where he would record his name; but they, having forsaken that, chose places for their irreligious rites which pleased their own fancies; they chose, [1.] High places, upon the tops of the mountains and upon the hills, foolishly imagining that the height of the ground gave them some advantage in their approaches towards heaven. [2.] Shady places, under oaks, and poplars, and elms, because the shadow thereof is pleasant to them, especially in those hot countries, and therefore they thought it was pleasing to their gods; or they fancied that a thick shade befriends contemplation, possesses the mind with something of awe, and therefore is proper for devotion.
2. Corporal whoredom is another crime here charged upon them: They have committed whoredom continually, v. 18. They drove a trade of uncleanness; it was not a single act now and then, but their constant practice, as it is of many that have eyes full of adultery and which cannot cease from that sin, 2 Pet. ii. 14. Now the abominable filthiness and lewdness that was found in Israel is here spoken of, (1.) As a concomitant of their idolatry; their false gods drew them to it; for the devil whom they worshipped, though a spirit, is an unclean spirit. Those that worshipped idols were separated with harlots, and they sacrificed with harlots; for because they liked not to retain God in their knowledge, but dishonoured him, therefore God gave them up to vile affections, by the indulging of which they dishonoured themselves, Rom. i. 24, 28. (2.) As a punishment of it. The men that worshipped idols were separated with harlots that attended the idolatrous rites, as in the worship of Baal-peor, Num. xxv. 1, 2. To punish them for that God gave up their wives and daughters to the like vile affections: They committed whoredom and adultery (v. 13), which could not but be a great grief and reproach to their husbands and parents; for those that are not chaste themselves desire to have their wives and daughters so. But thus they might read their sin in their punishment, as David's adultery was punished in the debauching of his concubines by his own son, 2 Sam. xii. 11. Note, When the same sin in others is made men's grief and affliction which they have themselves been guilty of they must own that the Lord is righteous.
3. The perverting of justice, v. 18. Their rulers (be it spoken to their shame) do love, Give ye, that is, they love bribes, and have it continually in their mouths, Give, give. They are given to filthy lucre; every one that has any business with them must expect to be asked, What will you give? Though, as rulers, they are bound by office to do justice, yet none can have justice done them without a fee; and you may be sure that for a fee they will do injustice. Note, The love of money is the ruin of equity and the root of all iniquity. But of all men it is a shame for rulers (who should be men fearing God and hating covetousness) to love Give ye. Perhaps this is intended in that part of the charge here, Their drink is sour; it is dead; it is gone. Justice, duly administered, is refreshing, like drink to the thirsty, but when it is perverted, and rulers take rewards either to acquit the guilty or to condemn the innocent, the drink is sour; they turn judgment into wormwood, Amos v. 7. Or it may refer in general to the depraved morals of the whole nation; they had lost all their life and spirit, and were as offensive to God as dead and sour drink is to us. See Deut. xxxi. 32, 33.
II. The tokens of God's wrath against them for their sins. 1. Their wives and daughters should not be punished for the injury and disgrace they did to their families (v. 14): I will not punish your daughters; and, not being punished for their sin, they would go on in it. Note, The impunity of one sinner is sometimes made the punishment of another. Or, "I will not punish them as I will punish you; for you must own, as Judah did concerning his daughter-in-law, that they are more righteous than you," Gen. xxxviii. 26. 2. They themselves should prosper for a while, but their prosperity should help to destroy them. It comes in as a token of God's wrath (v. 16): The Lord will feed them as a lamb in a large place; they shall have a fat pasture, and a large one, in which they shall be fed to the full, and fed of the best, but it shall be only to prepare them for the slaughter, as a lamb is that is so fed. If they wax fat and kick, they do but wax fat for the butcher. But others make them feed as a lamb on the common, a large place indeed, but where it has short grass and lies exposed. The Shepherd of Israel will turn them both out of his pastures and out of his protection. 3. No means should be used to bring them to repentance (v. 17): "Ephraim is joined to idols, is in love with them and addicted to them, and therefore let him alone, as v. 4, Let no man reprove him. Let him be given up to his own heart's lusts, and walk in his own counsel; we would have healed him, and he would not be healed, therefore forsake him," See what their end will be, Deut. xxxii. 20. Note, It is a sad and sore judgment for any man to be let alone in sin, for God to say concerning a sinner, "He is joined to his idols, the world and the flesh; he is incurably proud, covetous, or profane, an incurable drunkard or adulterer; let him alone; conscience, let him alone; minister, let him alone; providences, let him alone. Let nothing awaken him till the flames of hell do it." The father corrects not the rebellious son any more when he determines to disinherit him. "Those that are not disturbed in their sin will be destroyed for their sin." 4. They should be hurried away with a swift and shameful destruction (v. 19): The wind has bound her up in her wings, to carry her away into captivity, suddenly, violently, and irresistibly; he shall take them away as with a whirlwind, Ps. lviii. 9. And then they shall be ashamed because of their sacrifices, ashamed of their sin in offering sacrifice to idols, ashamed of their folly in putting themselves to such an expense upon gods that have no power to help them, and thereby making that God their enemy who has almighty power to destroy them. Note, There are sacrifices that men will one day be ashamed of. Those that have sacrificed their time, strength, honour, and all their comforts, to the world and the flesh, will shortly be ashamed of it. Yea, and those that bring to God blind, and lame, and heartless sacrifices, will be ashamed of them too.
III. The warning given to Judah not to sin after the similitude of Israel's transgression. It is said in the close of v. 14, Those that do not understand shall fall; those must needs fall that do not understand how to avoid, or get over, the stumbling-blocks they meet with (and therefore let him that thinks he stands take heed lest he fall), particularly the two tribes (v. 15): Though thou, Israel, play the harlot, yet let not Judah offend. Though Israel be given to idolatry, yet let not Judah take the infection. Now, 1. This was a very needful caution. The men of Israel were brethren, and near neighbours, to the men of Judah; Israel was more numerous, and at this time in a prosperous condition, and therefore there was danger lest the men of Judah should learn their way and get a snare to their souls. Note, The nearer we are to the infection of sin the more need we have to stand upon our guard. 2. It was a very rational caution: "Let Israel play the harlot, yet let not Judah do so; for Judah has greater means of knowledge than Israel, has the temple and priesthood, and a king of the house of David; from Judah Shiloh is to come; and for Judah God has reserved great blessings in store; therefore let not Judah offend, for more is expected from them than from Israel, they will have more to answer for if they do offend, and from them God will take it more unkindly. If Israel play the harlot, let not Judah do so too, for then God will have no professing people in the world." God bespeaks Judah here, as Christ does the twelve, when many turned their backs upon him, Will you also go away? John vi. 67. Note, Those that have hitherto kept their integrity should, for that reason, still hold it fast, even in times of general apostasy. Now, to preserve Judah from offending as Israel had done, two rules are here given:-- (1.) That they might not be guilty of idolatry they must keep at a distance from the places of idolatry: Come not you unto Gilgal, where all their wickedness was (ch. ix. 15; xii. 11); there they multiplied transgression (Amos iv. 4); and perhaps they contracted a veneration for that place because there it was said to Joshua, The place where thou standest is holy ground (Josh. v. 15); therefore they are forbidden to enter into Gilgal, Amos v. 5. And for the same reason they must not go up to Bethel, here called the house of vanity, for so Bethaven signifies, not the house of God, as Bethel signifies. Note, Those that would be kept from sin, and not fall into the devil's hands, must studiously avoid the occasions of sin and not come upon the devil's ground. (2.) That they might not be guilty of idolatry they must take heed of profaneness, and not swear, The Lord liveth. They are commanded to swear, The Lord liveth in truth and righteousness (Jer. iv. 2); and therefore that which is here forbidden is swearing so in untruth and unrighteousness, swearing rashly and lightly, or falsely and with deceit, or swearing by the Lord and the idol, Zeph. i. 5. Note, Those that would be steady in their adherence to God must possess themselves with an awe and reverence of God, and always speak of him with solemnity and seriousness; for those that can make a jest of the true God will make a god of any thing.
Adam Clarke: Commentary on the Bible - 1831
4:12: At their stocks - They consult their wooden gods.
And their staff declareth - They use divination by rods; see the note on Ezekiel 21 (note), where this sort of divination (rabdomancy) is explained.
Albert Barnes: Notes on the Bible - 1834
4:12: My people ask counsel at - (literally, "on") their stocks They ask habitually ; and that, in dependence "on their stocks." The word "wood" is used of the idol made of it, to bring before them the senselessness of their doings, in that they asked counsel of the senseless wood. Thus Jeremiah reproaches them for "saying to a stock, my father" Jer 2:27; and Habakkuk, "Woe unto him that saith to the wood, awake" Hab 2:19.
And their staff declareth unto them - Many sorts of this superstition existed among the Arabs and Chaldees. They were different ways of drawing lots, without any dependence upon the true God to direct it. This was a part of their senselessness, of which the prophet had just said, that their sins took away their hearts. The tenderness of the word, "My people," aggravates both the stupidity and the ingratitude of Israel. They whom the Living God owned as His own people, they who might have asked of Him, asked of a stock or a staff.
For the spirit of whoredoms - It has been thought of old, that the evil spirits assault mankind in a sort of order and method, different spirits bending all their energies to tempt him to different sins . And this has been founded on the words of Holy Scripture, "a lying spirit," "an unclean spirit," "a spirit of jealousy," and our Lord said of the evil spirit whom the disciples could not cast out; "This kind goeth not out but by prayer and fasting" Mat 17:21. Hence, it has been thought that "some spirits take delight in uncleanness and defilement of sins; others urge on to blasphemies; others, to anger and fury; others take delight in gloom; others are soothed with vainglory and pride; and that each instills into man's heart that vice in which he takes pleasure himself; yet that all do not urge their own perversenesses at once, but in turn, as opportunity of time or place, or man's own susceptibility, invites them" . Or the word, "spirit of whoredoms," may mean the vehemence with which people were whirled along by their evil passions, whether by their passionate love of idolatry, or by the fleshly sin which was so often bound up with their idolatry.
They have gone a whoring from under their God - The words "from under" continue the image of the adulteress wife, by which God had pictured the faithlessness of His people. The wife was spoken of as "under her husband Num 5:19, Num 5:29; Eze 23:5, i. e., under his authority; she withdrew herself "from under" him, when she withdrew herself from his authority, and gave herself to another. So Israel, being wedded to God, estranged herself from Him, withdrew herself from His obedience, cast off all Rev_erence to Him, and prostituted herself to her idols.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: ask: Jer 2:27, Jer 10:8; Eze 21:21; Hab 2:19
for: Hos 5:4; Isa 44:18-20; Mic 2:11; Th2 2:9-11
gone: Hos 9:1; Lev 17:7, Lev 20:5; Num 15:39; Deu 31:16; Ch2 21:13; Psa 73:27; Jer 3:1-3; Ezek. 16:1-63, 23:1-49
Geneva 1599
4:12 My (n) people ask counsel at their stocks, and their staff declareth unto them: for the (o) spirit of whoredoms hath caused [them] to err, and they have gone a whoring from under their God.
(n) Thus he speaks by derision in calling them his people, who now because of their sins they were not his people: for they sought help from stocks or wooden images and sticks or idols.
(o) They are carried away with madness.
John Gill
4:12 My people ask counsel at their stocks,.... Or "at his wood" (a), or stick; his wooden image, as the Targum; their wooden gods, their idols made of wood, mere stocks and blocks, without life or sense, and much less reason and understanding, and still less divinity. Reference is here had either to the matter of which an idol was made, being the trunk of a tree, or a block of wood; as the poet (b) introduces Priapus saying, "olim truncus eram ficulnus, inutile lignum": or to sticks of wood themselves, without being put into any form or shape; for so it is reported (c), that the ancient idolaters used to receive for gods, with great veneration, trees or pieces of wood, having the bark taken off; particularly the Carians worshipped for Diana a piece of wood, not hewed, squared, or planed (d): though the first seems rather to be the sense here; and either was extremely foolish. And yet such was the stupidity of this people, whom God had formerly chose for his people and had distinguished them by his favours from others, and they had professed themselves to be his people, and as yet were not utterly cast off, as to forsake him and his divine oracles, and all methods of knowing his will; as to ask counsel of such wooden deities in matters of moment and difficulty, what should be done by them, or concerning things to come.
And their staff declareth unto them; what methods are to be taken by them in the present case, or what shall come to pass, as they fancy; that is, either their idol, made of a staff or stick of wood, or a little image carried on a staff; such as probably were the teraphim they consulted, instead of the Urim and Thummim; and imagined they declared to them what they should do, or what would befall them. Kimchi's father interprets it of the false prophets on whom they depended, and whose declarations they received as oracles. Perhaps some respect is had to a sort of divination used among the Heathens by rods and staves, called "rhabdomancy", which the Jews had learnt of them; like that by arrows used by Nebuchadnezzar, Ezek 21:21. This was performed by setting up a stick or staff, and as that fell, so they judged and determined what was to be done. The manner, according to Theophylact on the place, was this,
"they set up two rods, and muttered some verses and enchantments; and then the rods falling through the influence of demons, they considered how they fell, whether forward or backward, to the right or the left; and so gave answers to the foolish people, using the fall of the rods for signs.''
The Jews take this to be forbid by that negative precept, Deut 18:10, "there shall not be found among you any that useth divination". So Jarchi and Baal Hatturim on that text explain a diviner by one that holds his staff; and the former adds and says, shall I go, or shall I not go? as it is said, "my people ask counsel at their stocks", &c.; the manner of which they thus describe (e),
"when they are about to go on a journey, they inquire before they set out, i.e. whether it will be prosperous or not; and the diviner takes a branch of a tree, and takes off the bark on one side, and leaves it on the other, and then throws it out of his hand; if, when it falls, the bark is uppermost, he says, this is a man; then he casts it again, and if the white is uppermost, this is a woman; to a man, and after that a woman, this is a good sign, and he goes his journey, or does what be desires to do: but if the white appears first, and after that the bark, then he says, to a woman, and after that a man, and he forbears (that is, to go on his journey, or do what he desired): but if the bark is uppermost in both (throws), or the white uppermost in both, to a man after a man, and a woman after a woman, then his journey (as to the success of it) is between both; and so they say they do in the land of Slavonia.''
And from the Slavonians, Grotius says, the Germans took this way of divination, of which Tacitus (f) gives an account; and it seems by him that the Chaldeans also had it, from whom the Jews might have it. This way of divination by the staff is a little differently given in Hascuni: (g) the diviner measures his staff with his finger, or with his hand; one time he says, I will go; another time, I will not go; but if it happens, at the end of the staff, I will not go, he goes not.
For the spirit of whoredom hath caused them to err; a violent inclination and bias of mind to idolatry, which is spiritual adultery, and a strong affection for it, stirred up by an evil spirit, the devil; which so wrought upon them, and influenced them, as to cause them to wander from the true God, and his worship, as follows:
and they have gone a whoring from under their God; or
"erred from the worship of their God,''
as the Targum; from the true God, who stood in the relation of a husband to them; but, led by a spirit of error, they departed from him, and committed spiritual adultery, that is, idolatry; which is explained and enlarged upon in the next verse.
(a) "in ligno suo", V. L. Montanus, Calvin; "liguum suum", Pagninus, Junius & Tremellius, Piscator. (b) Horat. Sermon. l. 1. Satyr. 8. (c) Alexand. ab Alex. Genial. Dier. l. 6. c. 26. (d) Arnobius adv. Gentes, l. 6. p. 232. (e) Moses Kotsensis praecept. neg. 52. (f) De Moribus German. c. 10. (g) Apud Drusium in Deut. xviii. 10.
John Wesley
4:12 Stocks - Wooden statues. The spirit of whoredom - A heart ensnared with whoredoms, spiritual and corporal. Caused them to err - Hath blinded, and deceived them.
Robert Jamieson, A. R. Fausset and David Brown
4:12 Instances of their understanding ("heart") being "taken away."
stocks--wooden idols (Jer 2:27; Hab 2:19).
staff--alluding to divination by rods (see on Ezek 21:21-22). The diviner, says ROSENMULLER, threw a rod from him, which was stripped of its bark on one side, not on the other: if the bare side turned uppermost, it was a good omen; if the side with the bark, it was a bad omen. The Arabs used two rods, the one marked God bids, the other, God forbids; whichever came out first, in drawing them out of a case, gave the omen for, or against, an undertaking.
declareth--that is, is consulted to inform them of future events.
spirit of whoredoms--a general disposition on the part of all towards idolatry (Hos 5:4).
err--go astray from the true God.
from under their God--They have gone away from God under whom they were, as a wife is under the dominion of her husband.
4:134:13: ՚Ի գլուխս լերանց զոհէին՝ եւ ՚ի վերայ բլրոց զենուին, ՚ի ներքոյ կաղնեաց՝ եւ կաղամախեաց՝ եւ վարսաւոր ծառոց. զի հաճո՛յ թուէր հովանին։ Վասն այնորիկ պոռնկեսցին դստերք ձեր, եւ շնասցին հարսունք ձեր[10380]։ [10380] Ոմանք. Եւ կաղմախեաց... զի հաճոյ լինէր հովանին։
13 Լեռների գլխին զոհ էին մատուցումեւ բլուրների վրայ ողջակէզ էին անումկաղնիների, կաղամախիների եւ սաղարթախիտ ծառերի տակ,քանզի հովանին հաճելի էր նրանց.դրա համար ձեր դուստրերը կը պոռնկանան,եւ ձեր հարսները կը շնանան:
13 Լեռներուն գլուխները զոհ կը մատուցանեն, Բլուրներուն վրայ՝ կաղնիի, կաղամախի ու բեւեկնիի տակ, Անոնց հովանիին հաճելի ըլլալուն համար, խունկ կը ծխեն. Անոր համար ձեր աղջիկները պոռնկութիւն պիտի ընեն Ու ձեր հարսերը շնութիւն պիտի ընեն։
Ի գլուխս լերանց զոհէին եւ ի վերայ բլրոց [39]զենուին, ի ներքոյ կաղնեաց եւ կաղամախեաց եւ վարսաւոր ծառոց, զի հաճոյ թուէր հովանին. վասն այնորիկ պոռնկեսցին դստերք ձեր. եւ շնասցին հարսունք ձեր:

4:13: ՚Ի գլուխս լերանց զոհէին՝ եւ ՚ի վերայ բլրոց զենուին, ՚ի ներքոյ կաղնեաց՝ եւ կաղամախեաց՝ եւ վարսաւոր ծառոց. զի հաճո՛յ թուէր հովանին։ Վասն այնորիկ պոռնկեսցին դստերք ձեր, եւ շնասցին հարսունք ձեր[10380]։
[10380] Ոմանք. Եւ կաղմախեաց... զի հաճոյ լինէր հովանին։
13 Լեռների գլխին զոհ էին մատուցումեւ բլուրների վրայ ողջակէզ էին անումկաղնիների, կաղամախիների եւ սաղարթախիտ ծառերի տակ,քանզի հովանին հաճելի էր նրանց.դրա համար ձեր դուստրերը կը պոռնկանան,եւ ձեր հարսները կը շնանան:
13 Լեռներուն գլուխները զոհ կը մատուցանեն, Բլուրներուն վրայ՝ կաղնիի, կաղամախի ու բեւեկնիի տակ, Անոնց հովանիին հաճելի ըլլալուն համար, խունկ կը ծխեն. Անոր համար ձեր աղջիկները պոռնկութիւն պիտի ընեն Ու ձեր հարսերը շնութիւն պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 На вершинах гор они приносят жертвы и на холмах совершают каждение под дубом и тополем и теревинфом, потому что хороша от них тень; поэтому любодействуют дочери ваши и прелюбодействуют невестки ваши.
4:13 ἐπὶ επι in; on τὰς ο the κορυφὰς κορυφη the ὀρέων ορος mountain; mount ἐθυσίαζον θυσιαζω and; even ἐπὶ επι in; on τοὺς ο the βουνοὺς βουνος mound ἔθυον θυω immolate; sacrifice ὑποκάτω υποκατω underneath δρυὸς δρυς and; even λεύκης λευκος white καὶ και and; even δένδρου δενδρον tree συσκιάζοντος συσκιαζω since; that καλὸν καλος fine; fair σκέπη σκεπη through; because of τοῦτο ουτος this; he ἐκπορνεύσουσιν εκπορνευω prostitute out / herself; depraved αἱ ο the θυγατέρες θυγατηρ daughter ὑμῶν υμων your καὶ και and; even αἱ ο the νύμφαι νυμφη bride; daughter-in-law ὑμῶν υμων your μοιχεύσουσιν μοιχευω commit adultery
4:13 עַל־ ʕal- עַל upon רָאשֵׁ֨י rāšˌê רֹאשׁ head הֶ he הַ the הָרִ֜ים hārˈîm הַר mountain יְזַבֵּ֗חוּ yᵊzabbˈēḥû זבח slaughter וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the גְּבָעֹות֙ ggᵊvāʕôṯ גִּבְעָה hill יְקַטֵּ֔רוּ yᵊqaṭṭˈērû קטר smoke תַּ֣חַת tˈaḥaṯ תַּחַת under part אַלֹּ֧ון ʔallˈôn אַלֹּון big tree וְ wᵊ וְ and לִבְנֶ֛ה livnˈeh לִבְנֶה storax tree וְ wᵊ וְ and אֵלָ֖ה ʔēlˌā אֵלָה big tree כִּ֣י kˈî כִּי that טֹ֣וב ṭˈôv טֹוב good צִלָּ֑הּ ṣillˈāh צֵל shadow עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus תִּזְנֶ֨ינָה֙ tiznˈeʸnā זנה fornicate בְּנֹ֣ותֵיכֶ֔ם bᵊnˈôṯêḵˈem בַּת daughter וְ wᵊ וְ and כַלֹּותֵיכֶ֖ם ḵallôṯêḵˌem כַּלָּה bride תְּנָאַֽפְנָה׃ tᵊnāʔˈafnā נאף commit adultery
4:13. super capita montium sacrificabant et super colles accendebant thymiama subtus quercum et populum et terebinthum quia bona erat umbra eius ideo fornicabuntur filiae vestrae et sponsae vestrae adulterae eruntThey offered sacrifice upon the tops of the mountains, and burnt incense upon the hills: under the oak, and the poplar, and the turpentine tree, because the shadow thereof was good: therefore shall your daughters commit fornication, aud your spouses shall be adulteresses.
13. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and terebinths, because the shadow thereof is good: therefore your daughters commit whoredom, and your brides commit adultery.
4:13. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof [is] good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery.
4:13. They have offered sacrifice on the tops of the mountains and burnt incense on the hills, under the oak, and the poplar, and the terebinth tree, because its shadow was good; therefore, your daughters will commit fornication and your spouses will be adulteresses.
They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof [is] good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery:

4:13 На вершинах гор они приносят жертвы и на холмах совершают каждение под дубом и тополем и теревинфом, потому что хороша от них тень; поэтому любодействуют дочери ваши и прелюбодействуют невестки ваши.
4:13
ἐπὶ επι in; on
τὰς ο the
κορυφὰς κορυφη the
ὀρέων ορος mountain; mount
ἐθυσίαζον θυσιαζω and; even
ἐπὶ επι in; on
τοὺς ο the
βουνοὺς βουνος mound
ἔθυον θυω immolate; sacrifice
ὑποκάτω υποκατω underneath
δρυὸς δρυς and; even
λεύκης λευκος white
καὶ και and; even
δένδρου δενδρον tree
συσκιάζοντος συσκιαζω since; that
καλὸν καλος fine; fair
σκέπη σκεπη through; because of
τοῦτο ουτος this; he
ἐκπορνεύσουσιν εκπορνευω prostitute out / herself; depraved
αἱ ο the
θυγατέρες θυγατηρ daughter
ὑμῶν υμων your
καὶ και and; even
αἱ ο the
νύμφαι νυμφη bride; daughter-in-law
ὑμῶν υμων your
μοιχεύσουσιν μοιχευω commit adultery
4:13
עַל־ ʕal- עַל upon
רָאשֵׁ֨י rāšˌê רֹאשׁ head
הֶ he הַ the
הָרִ֜ים hārˈîm הַר mountain
יְזַבֵּ֗חוּ yᵊzabbˈēḥû זבח slaughter
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
גְּבָעֹות֙ ggᵊvāʕôṯ גִּבְעָה hill
יְקַטֵּ֔רוּ yᵊqaṭṭˈērû קטר smoke
תַּ֣חַת tˈaḥaṯ תַּחַת under part
אַלֹּ֧ון ʔallˈôn אַלֹּון big tree
וְ wᵊ וְ and
לִבְנֶ֛ה livnˈeh לִבְנֶה storax tree
וְ wᵊ וְ and
אֵלָ֖ה ʔēlˌā אֵלָה big tree
כִּ֣י kˈî כִּי that
טֹ֣וב ṭˈôv טֹוב good
צִלָּ֑הּ ṣillˈāh צֵל shadow
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
תִּזְנֶ֨ינָה֙ tiznˈeʸnā זנה fornicate
בְּנֹ֣ותֵיכֶ֔ם bᵊnˈôṯêḵˈem בַּת daughter
וְ wᵊ וְ and
כַלֹּותֵיכֶ֖ם ḵallôṯêḵˌem כַּלָּה bride
תְּנָאַֽפְנָה׃ tᵊnāʔˈafnā נאף commit adultery
4:13. super capita montium sacrificabant et super colles accendebant thymiama subtus quercum et populum et terebinthum quia bona erat umbra eius ideo fornicabuntur filiae vestrae et sponsae vestrae adulterae erunt
They offered sacrifice upon the tops of the mountains, and burnt incense upon the hills: under the oak, and the poplar, and the turpentine tree, because the shadow thereof was good: therefore shall your daughters commit fornication, aud your spouses shall be adulteresses.
4:13. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof [is] good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery.
4:13. They have offered sacrifice on the tops of the mountains and burnt incense on the hills, under the oak, and the poplar, and the terebinth tree, because its shadow was good; therefore, your daughters will commit fornication and your spouses will be adulteresses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Вершины гор, холмы, тень больших деревьев были излюбленными местами языческих идолослужений (ср. Чис XXXIII:52; Втор XII:12; Ис XV:2; XIV:13: и др. ). Слав. и под елию соответствует евр. libneh, греч. leukh (LXX) белый тополь, peukh (Сим. Феод. ), сосна. В Израильском царстве преобладал культ Астарты, соединявшийся с развратом, которому и предавались "дочери" и "невестки".
Adam Clarke: Commentary on the Bible - 1831
4:13: Under oaks - אלון allon, from אלל alal, he was strong. Hence, the oak, in Latin, is called robur; which word means also, strength, the oak being the strongest of all the trees of the forest.
The shadow thereof is good - Their "daughters committed whoredom, and their spouses committed adultery."
1. Their deities were worshipped by prostitution.
2. They drank much in their idol worship, Hos 4:11, and thus their passions became inflamed.
3. The thick groves were favorable to the whoredoms and adulteries mentioned here. In imitation of these, some nations have their public gardens.
Albert Barnes: Notes on the Bible - 1834
4:13: They sacrifice upon the tops of the mountains - The tops of hills or mountains seemed nearer heaven, the air was purer, the place more removed from the world. To worship the Unseen God upon them, was then the suggestion of natural feeling and of simple devotion. God Himself directed the typical sacrifice of Isaac to take place on a mountain; on that same mountain He commanded that the temple should be built; on a mountain, God gave the law; on a mountain was our Saviour transfigured; on a mountain was He crucified; from a mountain He ascended into heaven. Mountains and hills have accordingly often been chosen for Christian churches and monasteries. But the same natural feeling, misdirected, made them the places of pagan idolatry and pagan sins. The Pagan probably also chose for their star and planet-worship, mountains or large plains, as being the places from where the heavenly bodies might be seen most widely.
Being thus connected with idolatry and sin, God strictly forbade the worship on the high places, and (as is the case with so many of God's commandments) man practiced it as diligently as if He had commanded it. God had said, "Ye shall utterly destroy all the places, wherein the nations, which ye shall possess, served their gods upon the high mountains, and upon the hills and under every green tree" Deu 12:2. But "they set them up images and groves (rather images of Ashtaroth) in every high hill and under every green tree, and there they burnt incense in all the high place, as did the pagan whom the Lord carried away before them" Kg2 17:10-11. The words express, that this which God forbade they did diligently; "they sacrificed much and diligently; they burned incense much and diligently" ; and that, not here and there, but generally, "on the tops of the mountains," and, as it were, in the open face of heaven. So also Ezekiel complains, "They saw every high hill and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering; there also they made their sweet savor, and poured out there their drink-offerings" Eze 20:28.
Under oaks - (white) poplars and elms (probably the terebinth or turpentine tree) because the shadow thereof is good The darkness of the shadow suited alike the cruel and the profligate deeds which were done in honor of their false gods. In the open face of day, and in secret they carried on their sin.
Therefore their daughters shall commit whoredoms, and their spouses - (or more probably, daughters-in-law) shall commit adultery Or (in the present) commit adultery. The fathers and husbands gave themselves to the abominable rites of Baal-peor and Ashtaroth, and so the daughters and daughters-in-law followed their example. This was by the permission of God, who, since they "glorified not" God as they ought, "gave them up," abandoned them, "to vile affections." So, through their own disgrace and bitter griefs, in the persons of those whose honor they most cherished, they should learn how ill they themselves had done, in departing from Him who is the Father and Husband of every soul. The sins of the fathers descend very often to the children, both in the way of nature, that the children inherit strong temptations to their parents' sin, and by way of example, that they greedily imitate, often exaggerate, them. Wouldest thou not have children, which thou wouldest wish unborn, reform thyself. The saying may include too sufferings at the hands of the enemy. "What thou dost willingly, that shall your daughters and your daughters-in-law suffer against thine and their will."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: sacrifice: Isa 1:29, Isa 57:5, Isa 57:7; Jer 3:6, Jer 3:13; Eze 6:13, Eze 16:16, Eze 16:25, Eze 20:28, Eze 20:29
therefore: Sa2 12:10-12; Job 31:9, Job 31:10; Amo 7:17; Rom 1:23-28
Carl Friedrich Keil and Franz Delitzsch
4:13
This whoredom is still further explained in the next verse. Hos 4:13. "They sacrifice upon the tops of the mountains, and upon the hills they burn incense, under oak and poplar and terebinth, for their shadow is good; therefore your daughters commit whoredom, and your daughters-in-law commit adultery." Mountain-tops and hills were favourite places for idolatrous worship; because men thought, that there they were nearer to heaven and to the deity (see at Deut 12:2). From a comparison of these and other passages, e.g., Jer 2:20 and Jer 3:6, it is evident that the following words, "under oak," etc., are not to be understood as signifying that trees standing by themselves upon mountains and hills were selected as places for idolatrous worship; but that, in addition to mountains and hills, green shady trees in the plains and valleys were also chosen for this purpose. By the enumeration of the oak, the poplar (lı̄bhneh, the white poplar according to the Sept. in loc. and the Vulg. at Gen 37:30, or the storax-tree, as the lxx render it at Gen 37:30), and the terebinth, the frequent expression "under every green tree" (Deut 12:2; 3Kings 14:23; Jer 2:20; Jer 3:6) is individualized. Such trees were selected because they gave a good shade, and in the burning lands of the East a shady place fills the mind with sacred awe. על־כּן, therefore, on that account, i.e., not because the shadow of the trees invites to it, but because the places for idolatrous worship erected on every hand presented an opportunity for it; therefore the daughters and daughters-in-law carried on prostitution there. The worship of the Canaanitish and Babylonian goddess of nature was associated with prostitution, and with the giving up of young girls and women (compare Movers, Phnizier, i. pp. 583, 595ff.).
Geneva 1599
4:13 They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof [is] good: therefore your daughters shall (p) commit whoredom, and your spouses shall commit adultery.
(p) Because they take away God's honour, and give it to idols: therefore he will give them up to their lusts, so that they will dishonour their own bodies; (Rom 1:28).
John Gill
4:13 They sacrifice upon the tops of the mountains,.... The highest part of them, nearest to the heavens, where they built their altars to idols, and offered sacrifice unto them, as we often read in Scripture they did:
and burn incense upon the hills; to their idols, which was one kind of sacrifice put for all others:
under oaks, and poplars, and elms; and indeed under every green tree that grew upon them, where there were groves of them raised up for this purpose; see Jer 2:20,
because the shadow, thereof is good; the shadow of these trees, of each of them, was large, and preserved them from the sultry heat of the sun, as well as hid them from the sight of men; they could perform their idolatrous rites, as well as gratify their impure lusts, with more privacy and secrecy; and perhaps they thought the gods delighted in such shady places, and that these were frequented by spirits, and the departed souls of men; in such places the Heathens, whom the Jews imitated, built their temples, and offered their sacrifices (g). The "oak" is a very spreading tree; its branches are large, and its shadow very great: hence the religious Heathens in ancient times used to live under them, and worship them as gods, and dedicate temples to them, because they furnished them with acorns for food, and a shelter from the rain, and other inclemencies of the heavens (h); particularly the oak was consecrated to Jupiter, as appears from what Virgil says (i). The oak at Dodona is famous for its antiquity, where were a fountain and groves, and a temple dedicated to the same Heathen deity; and from whence oracles were given forth (k). The Druids here in Britain chose to have their groves of oaks; nor did they perform any of their sacred rites without the leaves of them: hence Pliny (l) says they had their name. The "poplar" mentioned is the white poplar, as the word used signifies, and which affords a very hospitable shadow, as the poet (m) calls it; and this was a tree also with the Heathens sacred to their gods, particularly to Hercules (n); because it is said he brought it first into Greece from the river Acheron, where it grew; and the wood of no other tree would the Eleans use, in preparing the sacrifices for Jupiter Olympius (o). The "elm" is also a very shady tree; hence Virgil (p) calls it "ulmus opaca, ingens": and under this tree sacrifices used to be offered to idols, as is evident from Ezek 6:13, where the same word is used as here, though it is there rendered an "oak"; but that it is different from the oak appears from these two words being read together, so that they cannot be names of one and the same tree, Is 6:13, where it is rendered the "teil tree", as distinct from the oak. Now these trees being very shady ones, and under which the Gentiles used to perform their religious rites, the Jews imitated them therein, which is here complained of.
Therefore your daughters shall commit whoredoms, and your spouses shall commit adultery; or their "sons' wives" (q); either spiritually, that is, commit idolatry by the example of their parents and husbands; or corporeally, being left at home while their parents and husbands were worshipping their idols upon the mountains, as Aben Ezra and Kimchi: and so this is to be considered as a punishment of the idolatry of their parents and husbands; that as they commit spiritual adultery against God, or idolatry, their daughters and wives shall be given up to such vile affections, or by force shall be made to commit corporeal adultery against them; or rather the sense is, led by the example of their parents and husbands, whom they see not only sacrifice to idols in the above places, but commit uncleanness with harlots there, they will throw off all shame, and commit whoredom with men: for so the words may be rendered, "hence your daughters", &c.; so Abarbinel.
(g) "Lucus in urbe fuit media, laetissimus umbra: Hic templum Junoni ingens Sidonia Dido Condebat." Virgil. Aeneid. l. 1. (h) Vid. Chartarii Imagines Deorum, p. 5. (i) "Sicubi magna Jovis antiquo robore quercus, Ingenteis tendat ramos------", Georgic. l. 3. "Altissima quercus erat Jovis signum", Alex. ab Alex. Genial. Dier. l. 4. c. 12. (k) Vid. Pausan. Attica, sive l. 1. p. 30. Achaica, sive l. 7. p. 438. Arcadica, sive l. 8. p. 490. & Alex. ab Alex. Genial. Dier. l. 6. c. 2. (l) Nat. Hist. l. 16. c. 44. (m) "Qua pinus ingens albaque populus, Umbram hospitalem consociare amant Ramis------" Horat. (n) "Populus Alcidae gratissima", Virgil. Bucolic. Eclog. 7. Vid. Aeneid. l. 1. "Herculi populus", Plin. Nat. Hist. l. 12. c. 1. (o) Pausan. Eliac. 1. sive l. 5. p. 313. (p) Aeneid. l. 6. (q) "nurus vestrae", Montanus, Vatablus, Piscator, Liveleus, Cocceius, Schmidt, Gussetius.
John Wesley
4:13 Good - Convenient for the sacrificers. Shall commit whoredom - Shall dishonour themselves, and their families, with fornicators.
Robert Jamieson, A. R. Fausset and David Brown
4:13 upon . . . mountains--High places were selected by idolaters on which to sacrifice, because of their greater nearness to the heavenly hosts which they worshipped (Deut 12:2).
elms--rather, "terebinths" [MAURER].
shadow . . . good--screening the lascivious worshippers from the heat of the sun.
daughters . . . commit whoredom . . . spouses . . . adultery--in the polluted worship of Astarte, the Phœnician goddess of love.
4:144:14: Եւ ո՛չ արարից ա՛յց դստերաց ձերոց՝ յորժամ պոռնկեսցին, եւ հարսանց ձերոց՝ յորժամ շնասցին. զի նոքա ընդ պոռնի՛կս թաթաւէին, եւ ընդ նուիրեալսն զոհէին. եւ ժողովուրդն քո որ ո՛չ իմանայր զայն՝ խառնակէր ընդ պոռնիկս[10381]։ [10381] Յօրինակին ՚ի բնաբանի պակասէր՝ եւ ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել. Եւ ժողովուրդն քո որ ոչ իմանայր։ Ուր ոմանք. քո ոչ իմանայր։
14 Ես չեմ պատժելու ձեր դուստրերին, երբ պոռնկանան,եւ ձեր հարսներին՝ երբ շնանան,քանի որ այրերն իրենք էին պոռնիկների հետ կենակցում,զոհ էին մատուցում մեհեաններին նուիրուածների հետ,եւ քո ժողովուրդը, որ չէր հասկանում այդ,խառնակւում էր պոռնիկների հետ:
14 Ձեր աղջիկները պիտի չպատժեմ երբ պոռնկութիւն ընեն, Ո՛չ ալ ձեր հարսերը՝ երբ շնութիւն ընեն. Քանզի հայրերը իրենք պոռնիկներուն հետ կը մեկուսանան Ու հանրակիներուն հետ կը զոհեն, Ուստի անմիտ ժողովուրդը պիտի կործանի։
Եւ ոչ արարից այց դստերաց ձերոց յորժամ պոռնկեսցին, եւ հարսանց ձերոց` յորժամ շնասցին. զի նոքա ընդ պոռնիկս թաթաւէին եւ ընդ նուիրեալսն զոհէին, եւ ժողովուրդն [40]քո որ ոչ իմանայր զայն` խառնակէր ընդ պոռնիկս:

4:14: Եւ ո՛չ արարից ա՛յց դստերաց ձերոց՝ յորժամ պոռնկեսցին, եւ հարսանց ձերոց՝ յորժամ շնասցին. զի նոքա ընդ պոռնի՛կս թաթաւէին, եւ ընդ նուիրեալսն զոհէին. եւ ժողովուրդն քո որ ո՛չ իմանայր զայն՝ խառնակէր ընդ պոռնիկս[10381]։
[10381] Յօրինակին ՚ի բնաբանի պակասէր՝ եւ ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել. Եւ ժողովուրդն քո որ ոչ իմանայր։ Ուր ոմանք. քո ոչ իմանայր։
14 Ես չեմ պատժելու ձեր դուստրերին, երբ պոռնկանան,եւ ձեր հարսներին՝ երբ շնանան,քանի որ այրերն իրենք էին պոռնիկների հետ կենակցում,զոհ էին մատուցում մեհեաններին նուիրուածների հետ,եւ քո ժողովուրդը, որ չէր հասկանում այդ,խառնակւում էր պոռնիկների հետ:
14 Ձեր աղջիկները պիտի չպատժեմ երբ պոռնկութիւն ընեն, Ո՛չ ալ ձեր հարսերը՝ երբ շնութիւն ընեն. Քանզի հայրերը իրենք պոռնիկներուն հետ կը մեկուսանան Ու հանրակիներուն հետ կը զոհեն, Ուստի անմիտ ժողովուրդը պիտի կործանի։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14 Я оставлю наказывать дочерей ваших, когда они блудодействуют, и невесток ваших, когда они прелюбодействуют, потому что вы сами на стороне блудниц и с любодейцами приносите жертвы, а невежественный народ гибнет.
4:14 καὶ και and; even οὐ ου not μὴ μη not ἐπισκέψωμαι επισκεπτομαι visit; inspect ἐπὶ επι in; on τὰς ο the θυγατέρας θυγατηρ daughter ὑμῶν υμων your ὅταν οταν when; once πορνεύωσιν πορνευω prostitute; depraved καὶ και and; even ἐπὶ επι in; on τὰς ο the νύμφας νυμφη bride; daughter-in-law ὑμῶν υμων your ὅταν οταν when; once μοιχεύωσιν μοιχευω commit adultery διότι διοτι because; that καὶ και and; even αὐτοὶ αυτος he; him μετὰ μετα with; amid τῶν ο the πορνῶν πορνη prostitute συνεφύροντο συμφυρω and; even μετὰ μετα with; amid τῶν ο the τετελεσμένων τελεω perform; finish ἔθυον θυω immolate; sacrifice καὶ και and; even ὁ ο the λαὸς λαος populace; population ὁ ο the συνίων συνιημι comprehend συνεπλέκετο συμπλεκω with; amid πόρνης πορνη prostitute
4:14 לֹֽא־ lˈō- לֹא not אֶפְקֹ֨וד ʔefqˌôḏ פקד miss עַל־ ʕal- עַל upon בְּנֹותֵיכֶ֜ם bᵊnôṯêḵˈem בַּת daughter כִּ֣י kˈî כִּי that תִזְנֶ֗ינָה ṯiznˈeʸnā זנה fornicate וְ wᵊ וְ and עַל־ ʕal- עַל upon כַּלֹּֽותֵיכֶם֙ kallˈôṯêḵem כַּלָּה bride כִּ֣י kˈî כִּי that תְנָאַ֔פְנָה ṯᵊnāʔˈafnā נאף commit adultery כִּי־ kî- כִּי that הֵם֙ hˌēm הֵם they עִם־ ʕim- עִם with הַ ha הַ the זֹּנֹ֣ות zzōnˈôṯ זנה fornicate יְפָרֵ֔דוּ yᵊfārˈēḏû פרד divide וְ wᵊ וְ and עִם־ ʕim- עִם with הַ ha הַ the קְּדֵשֹׁ֖ות qqᵊḏēšˌôṯ קָדֵשׁ temple prostitute יְזַבֵּ֑חוּ yᵊzabbˈēḥû זבח slaughter וְ wᵊ וְ and עָ֥ם ʕˌām עַם people לֹֽא־ lˈō- לֹא not יָבִ֖ין yāvˌîn בין understand יִלָּבֵֽט׃ yillāvˈēṭ לבט trample
4:14. non visitabo super filias vestras cum fuerint fornicatae et super sponsas vestras cum adulteraverint quoniam ipsi cum meretricibus versabantur et cum effeminatis sacrificabant et populus non intellegens vapulabitI will not visit upon your daughters, when they shall commit fornication, and upon your spouses when they shall commit adultery: because themselves conversed with harlots, and offered sacrifice with the effeminate, and the people that doth not understand shall be beaten.
14. I will not punish your daughters when they commit whoredom, nor your brides when they commit adultery; for they themselves go apart with whores, and they sacrifice with the harlots: and the people that doth not understand shall be overthrown.
4:14. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people [that] doth not understand shall fall.
4:14. I will not send afflictions on your daughters, when they will commit fornication, nor on your spouses, when they will commit adultery, because you yourselves have associated with harlots and have offered sacrifice with the effeminate, and because the people who do not understand will be defeated.
I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people [that] doth not understand shall fall:

4:14 Я оставлю наказывать дочерей ваших, когда они блудодействуют, и невесток ваших, когда они прелюбодействуют, потому что вы сами на стороне блудниц и с любодейцами приносите жертвы, а невежественный народ гибнет.
4:14
καὶ και and; even
οὐ ου not
μὴ μη not
ἐπισκέψωμαι επισκεπτομαι visit; inspect
ἐπὶ επι in; on
τὰς ο the
θυγατέρας θυγατηρ daughter
ὑμῶν υμων your
ὅταν οταν when; once
πορνεύωσιν πορνευω prostitute; depraved
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
νύμφας νυμφη bride; daughter-in-law
ὑμῶν υμων your
ὅταν οταν when; once
μοιχεύωσιν μοιχευω commit adultery
διότι διοτι because; that
καὶ και and; even
αὐτοὶ αυτος he; him
μετὰ μετα with; amid
τῶν ο the
πορνῶν πορνη prostitute
συνεφύροντο συμφυρω and; even
μετὰ μετα with; amid
τῶν ο the
τετελεσμένων τελεω perform; finish
ἔθυον θυω immolate; sacrifice
καὶ και and; even
ο the
λαὸς λαος populace; population
ο the
συνίων συνιημι comprehend
συνεπλέκετο συμπλεκω with; amid
πόρνης πορνη prostitute
4:14
לֹֽא־ lˈō- לֹא not
אֶפְקֹ֨וד ʔefqˌôḏ פקד miss
עַל־ ʕal- עַל upon
בְּנֹותֵיכֶ֜ם bᵊnôṯêḵˈem בַּת daughter
כִּ֣י kˈî כִּי that
תִזְנֶ֗ינָה ṯiznˈeʸnā זנה fornicate
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כַּלֹּֽותֵיכֶם֙ kallˈôṯêḵem כַּלָּה bride
כִּ֣י kˈî כִּי that
תְנָאַ֔פְנָה ṯᵊnāʔˈafnā נאף commit adultery
כִּי־ kî- כִּי that
הֵם֙ hˌēm הֵם they
עִם־ ʕim- עִם with
הַ ha הַ the
זֹּנֹ֣ות zzōnˈôṯ זנה fornicate
יְפָרֵ֔דוּ yᵊfārˈēḏû פרד divide
וְ wᵊ וְ and
עִם־ ʕim- עִם with
הַ ha הַ the
קְּדֵשֹׁ֖ות qqᵊḏēšˌôṯ קָדֵשׁ temple prostitute
יְזַבֵּ֑חוּ yᵊzabbˈēḥû זבח slaughter
וְ wᵊ וְ and
עָ֥ם ʕˌām עַם people
לֹֽא־ lˈō- לֹא not
יָבִ֖ין yāvˌîn בין understand
יִלָּבֵֽט׃ yillāvˈēṭ לבט trample
4:14. non visitabo super filias vestras cum fuerint fornicatae et super sponsas vestras cum adulteraverint quoniam ipsi cum meretricibus versabantur et cum effeminatis sacrificabant et populus non intellegens vapulabit
I will not visit upon your daughters, when they shall commit fornication, and upon your spouses when they shall commit adultery: because themselves conversed with harlots, and offered sacrifice with the effeminate, and the people that doth not understand shall be beaten.
4:14. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people [that] doth not understand shall fall.
4:14. I will not send afflictions on your daughters, when they will commit fornication, nor on your spouses, when they will commit adultery, because you yourselves have associated with harlots and have offered sacrifice with the effeminate, and because the people who do not understand will be defeated.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. По слову пророка, Господь оставит невесток и дочерей без наказания (слав. и не присещу), потому что отцы, на которых лежит главная ответственность за детей, еще хуже их в отношении разврата. Обязанные по закону являться к святилищу с женами для жертвоприношения, они приводили с собой блудниц. Отличающийся от чтения русского текста конец ст. в слав. тексте: и людие смыслящие со блудницею сплетахуся является точным переведом с греч. (o lawV u suniwn sunepleketo meta phrnhV). Чтение o suniwn (смыслящий), произошло путем ошибки в греч. из первоначального ou suniwn как в коммент. Ефрема Сирина и в нескольких код. у Ноаm. Чтение sonepl. meta pornhV возникло, как предполагают, из неправильного понимания евр. гл. Labat (падать, идти к погибели), принятого LXX-ю в смысле связываться, совокупляться, и из перенесения из след. стиха слова im soneh ("если блудодействуешь"), понятых в смысле im sonah, с блудницею.
Adam Clarke: Commentary on the Bible - 1831
4:14: I will not punish - Why should you be stricken any more; ye will revolt more and more. When God, in judgment, removes his judgments, the case of that people is desperate. While there is hope, there is correction.
Themselves are separated - There is a reference here to certain debaucheries which should not be described. The state of the people at this time must have been abominable beyond all precedent; animal, sensual, bestial, diabolical: women consecrating themselves to serve their idols by public prostitution; boys dismembered like the Galli or priests of Cybele, men and women acting unnaturally; and all conjoining to act diabolically.
Albert Barnes: Notes on the Bible - 1834
4:14: I will not punish your daughters - God threatens, as the severest woe, that He will not punish their sins with the correction of a Father in this present life, but will leave the sinners, unheeded, to follow all iniquity. It is the last punishment of persevering stoners, that God leaves them to prosper in their sins and in those things which help them to sin. Hence, we are taught to pray, "O Lord, correct me, but in judgment, not in Thine anger" Jer 10:24. For since God chastiseth those whom He loveth, it follows, "if we be without chasetisement, whereof all are partakers, then are we bastards, and not sons" Heb 12:8. To be chastened severely for lesser sins, is a token of great love of God toward us; to sin on without punishment is a token of God's extremest displeasure, and a sign of reprobation. : "Great is the offence, if, when thou hast sinned, thou art undeserving of the wrath of God."
For themselves are separated with whores - God turns from them as unworthy to be spoken to anymore, and speaks of them, They "separate themselves," from whom? and with whom? They separate themselves "from" God, and with the degraded ones and "with" devils. Yet so do all those who choose willful sin.
And they sacrifice - (continually, as before) with (the) harlots The unhappy women here spoken of were such as were "consecrated" (as their name imports) to their vile gods and goddesses, and to prostitution. This dreadful consecration, yea desecration, whereby they were taught to seek honor in their disgrace, was spread in different forms over Phoenicia, Syria, Phrygia, Assyria, Babylonia. Ashtaroth, (the Greek Astarte) was its chief object. This horrible worship pRev_ailed in Midian, when Israel was entering the promised land, and it suggested the devilish device of Balaam Num. 25; Num 31:8, Num 31:16 to entangle Israel in sin whereby they might forfeit the favor of God. The like is said to subsist to this day in pagan India. The sin was both the cause and effect of the superstition. Man's corrupt heart gave rise to the worship: and the worship in turn fostered the corruption. He first sanctioned the sin by aid of a degrading worship of nature, and then committed it under plea of that worship. He made his sin a law to him. Women, who never relapsed into the sin, sinned in obedience to the dreadful law . Blinded as they were, individual pagan had the excuse of their hereditary blindness; the Jews had imperfect grace. The sins of Christians are self sought, against light and grace.
Therefore the people that doth not understand shall fall - The word comprises both, "that doth not understand," and, "that will not understand." They might have understood, if they would. God had Rev_ealed Himself to them, and had given to them His law, and was still sending to them His prophets, so that they could not have known and understood God's will, had they willed. Ignorance, which we might avoid or cure, if we would, is itself a sin. It cannot excuse sin. They shall, he says, fall, "or be cast headlong." Those who blind their eyes, so as not to see or understand God's will, bring themselves to sudden ruin, which hide from themselves, until they fall headlong in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: I will not: or, Shall I not, etc
punish: Hos 4:17; Isa 1:5; Heb 12:8
for: Co1 6:16
and they: Kg1 14:23, Kg1 14:24, Kg1 15:12; Kg2 23:7
therefore: Hos 4:1, Hos 4:5, Hos 4:6, Hos 14:9; Pro 28:5; Isa 44:18-20, Isa 56:11; Dan 12:10; Joh 8:43; Rom 3:11; Eph 4:18
fall: or, be punished
Carl Friedrich Keil and Franz Delitzsch
4:14
"I will not visit it upon your daughters that they commit whoredom, nor upon your daughters-in-law that they commit adultery; for they themselves go aside with harlots, and with holy maidens do they sacrifice: and the nation that does not see is ruined." God would not punish the daughters and daughters-in-law for their whoredom, because the elder ones did still worse. "So great was the number of fornications, that all punishment ceased, in despair of any amendment" (Jerome). With כּי הם God turns away from the reckless nation, as unworthy of being further addressed or exhorted, in righteous indignation at such presumptuous sinning, and proceed to speak about it in the third person: for "they (the fathers and husbands, not 'the priest,' as Simson supposes, since there is no allusion to them here) go," etc. פּרד, piel in an intransitive sense, to separate one's self, to go aside for the purpose of being alone with the harlots. Sacrificing with the qedēshōth, i.e., with prostitutes, or Hetairai (see at Gen 38:14), may have taken its rise in the prevailing custom, viz., that fathers of families came with their wives to offer yearly sacrifices, and the wives shared in the sacrificial meals (1Kings 1:3.). Coming to the altar with Hetairai instead of their own wives, was the climax of shameless licentiousness. A nation that had sunk so low and had lost all perception must perish. לבט = Arab. lbṭ: to throw to the earth; or in the niphal, to cast headlong into destruction (Prov 10:8, Prov 10:10).
Geneva 1599
4:14 I will not (q) punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people [that] doth not understand shall fall.
(q) I will not correct your shame to bring you to proper living, but will let you run headlong to your own damnation.
John Gill
4:14 I will not punish your daughters when they commit whoredoms, nor your spouses when they commit adultery,.... Either not punish them at all, so that they shall go on in sin, and to a greater degree, to the disgrace and reproach of their parents and husbands; or not as yet, or not so severely in them, because it was by their example they were led into it. Jarchi's note is very impertinent, that God threatens them with the disuse of the bitter waters of jealousy. The words are by some rendered interrogatively, "shall I not punish your daughters?" &c. (r); verily I will; and not them only, but their parents and husbands too, who deserve more severe corrections:
for themselves are separated with whores, and sacrifice with harlots; they separated themselves to Baalpeor, that shameful idol, Hos 9:10, the Priapus of the Gentiles, in whose idolatrous worship many obscene rites were used; these men separated themselves from their wives, as well as from God and his worship, and from the company and conversation of men, and in private committed uncleanness with the women that attended, and with the female priests that officiated at the worship of idols; those "sanctified" ones, as the word may be rendered; and after that ate of things offered to idols with them. So the Targum,
"they associated themselves with whores, and ate and drank with harlots.''
Some versions understand the latter of catamites, or sodomitical persons, and of the wickedness practised by them in such places.
Therefore the people that doth not understand; the law, as the Targum; what is to be done, and what to be avoided; the difference between the true and false religion; have no knowledge of divine and spiritual things, at least are very wavering and unsettled in their minds about religion, having thought little, and know less, of the matter:
shall fall: into idolatry and adultery, led by such examples. So the Septuagint version, "is implicated with a whore"; or "embraces a whore", as the Syriac and Arabic versions; see Prov 7:22 or shall fall into calamities, ruin, and destruction; shall be dashed, as the Targum; so the Arabic interpreter of Mk 9:26, uses the word: though Aben Ezra and Kimchi say, that in the Arabic language it signifies to be perplexed and disturbed, so as not to know what to do (s). The first sense seems to be best, of being scandalized, offended, and stumbling and falling into sin; and which Abarbinel suggests, and it agrees with what follows concerning Judah.
(r) So Junius & Tremellius, Piscator, Schmidt. (s) Vid. R. Sol. Urbin, Ohel Moed, fol. 43. 2.
John Wesley
4:14 Nor your spouses - I will give them up to their own hearts. For themselves - The husband and fathers are examples to their wives and daughters. Therefore the people - The sottish ignorant people, that know not God. Shall fall - Be utterly ruined.
Robert Jamieson, A. R. Fausset and David Brown
4:14 I will not punish . . . daughters--I will visit with the heaviest punishments "not" the unchaste "daughters and spouses," but the fathers and husbands; for it is these who "themselves" have set the bad example, so that as compared with the punishment of the latter, that of the former shall seem as nothing [MUNSTER].
separated with whores--withdrawn from the assembly of worshippers to some receptacle of impurity for carnal connection with whores.
sacrifice with harlots--They commit lewdness with women who devote their persons to be violated in honor of Astarte. (So the Hebrew for "harlots" means, as distinguished from "whores"). Compare Num 25:1-3; and the prohibition, Deut 23:18.
not understand-- (Is 44:18; Is 45:20).
shall fall--shall be cast down.
4:154:15: Բայց դու Իսրայէլ մի՛ տգէ՛տ լինիր. եւ Յուդա՝ մի՛ մտանէք ՚ի Գաղգաղա, եւ մի՛ ելանէք ՚ի տուն Ովնայ. եւ մի՛ երդնուցուք ՚ի Տէր կենդանի[10382]։ [10382] Ոմանք. Եւ մի՛ երդնուք ՚ի Տէր կեն՛՛։
15 Բայց դո՛ւ, Իսրայէ՛լ, տգէտ մի՛ լինիր,եւ Յուդայի՛ որդիներ, մի՛ մտէք Գաղգաղա,մի՛ բարձրացէք Ովնի տունեւ մի՛ երդուէք կենդանի Տիրոջ անունով,
15 Թէեւ դուն պոռնկութիւն կ’ընես, ո՛վ Իսրայէլ, Յուդա թող յանցաւոր չըլլայ Ու Գաղգաղա մի՛ մտնէք ու Բեթաւան մի՛ ելլէք։«Տէրը կենդանի է» ըսելով՝ երդում մի՛ ընէք։
Բայց դու, Իսրայէլ, մի՛ տգէտ լինիր, եւ Յուդա,`` մի՛ մտանէք ի Գաղգաղա, եւ մի՛ ելանէք ի տուն Ովնայ, եւ մի՛ երդնուցուք ի Տէր կենդանի:

4:15: Բայց դու Իսրայէլ մի՛ տգէ՛տ լինիր. եւ Յուդա՝ մի՛ մտանէք ՚ի Գաղգաղա, եւ մի՛ ելանէք ՚ի տուն Ովնայ. եւ մի՛ երդնուցուք ՚ի Տէր կենդանի[10382]։
[10382] Ոմանք. Եւ մի՛ երդնուք ՚ի Տէր կեն՛՛։
15 Բայց դո՛ւ, Իսրայէ՛լ, տգէտ մի՛ լինիր,եւ Յուդայի՛ որդիներ, մի՛ մտէք Գաղգաղա,մի՛ բարձրացէք Ովնի տունեւ մի՛ երդուէք կենդանի Տիրոջ անունով,
15 Թէեւ դուն պոռնկութիւն կ’ընես, ո՛վ Իսրայէլ, Յուդա թող յանցաւոր չըլլայ Ու Գաղգաղա մի՛ մտնէք ու Բեթաւան մի՛ ելլէք։«Տէրը կենդանի է» ըսելով՝ երդում մի՛ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15 Если ты, Израиль, блудодействуешь, то пусть не грешил бы Иуда; и не ходите в Галгал, и не восходите в Беф-Авен, и не клянитесь: >
4:15 σὺ συ you δέ δε though; while Ισραηλ ισραηλ.1 Israel μὴ μη not ἀγνόει αγνοεω ignorant; ignore καὶ και and; even Ιουδα ιουδα Iouda; Iutha μὴ μη not εἰσπορεύεσθε εισπορευομαι intrude; travel into εἰς εις into; for Γαλγαλα γαλγαλα and; even μὴ μη not ἀναβαίνετε αναβαινω step up; ascend εἰς εις into; for τὸν ο the οἶκον οικος home; household Ων ων and; even μὴ μη not ὀμνύετε ομνυω swear ζῶντα ζαω live; alive κύριον κυριος lord; master
4:15 אִם־ ʔim- אִם if זֹנֶ֤ה zōnˈeh זנה fornicate אַתָּה֙ ʔattˌā אַתָּה you יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַל־ ʔal- אַל not יֶאְשַׁ֖ם yešˌam אשׁם do wrong יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אַל־ ʔal- אַל not תָּבֹ֣אוּ tāvˈōʔû בוא come הַ ha הַ the גִּלְגָּ֗ל ggilgˈāl גִּלְגָּל Gilgal וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תַּעֲלוּ֙ taʕᵃlˌû עלה ascend בֵּ֣ית אָ֔וֶן bˈêṯ ʔˈāwen בֵּית אָוֶן Beth Aven וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשָּׁבְע֖וּ tiššāvᵊʕˌû שׁבע swear חַי־ ḥay- חַי alive יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:15. si fornicaris tu Israhel non delinquat saltim Iuda et nolite ingredi in Galgala et ne ascenderitis in Bethaven neque iuraveritis vivit DominusIf thou play the harlot, O Israel, at least let not Juda offend: and go ye not into Galgal, and come not up into Bethaven, and do not swear: The Lord liveth.
15. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Beth-aven, nor swear, As the LORD liveth.
4:15. Though thou, Israel, play the harlot, [yet] let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The LORD liveth.
4:15. If you commit fornication, Israel, at least let Judah not commit offenses; and do not be willing to enter into Gilgal, nor to ascend to Bethaven, and neither should you swear, “As the Lord lives.”
Though thou, Israel, play the harlot, [yet] let not Judah offend; and come not ye unto Gilgal, neither go ye up to Beth- aven, nor swear, The LORD liveth:

4:15 Если ты, Израиль, блудодействуешь, то пусть не грешил бы Иуда; и не ходите в Галгал, и не восходите в Беф-Авен, и не клянитесь: <<жив Господь!>>
4:15
σὺ συ you
δέ δε though; while
Ισραηλ ισραηλ.1 Israel
μὴ μη not
ἀγνόει αγνοεω ignorant; ignore
καὶ και and; even
Ιουδα ιουδα Iouda; Iutha
μὴ μη not
εἰσπορεύεσθε εισπορευομαι intrude; travel into
εἰς εις into; for
Γαλγαλα γαλγαλα and; even
μὴ μη not
ἀναβαίνετε αναβαινω step up; ascend
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Ων ων and; even
μὴ μη not
ὀμνύετε ομνυω swear
ζῶντα ζαω live; alive
κύριον κυριος lord; master
4:15
אִם־ ʔim- אִם if
זֹנֶ֤ה zōnˈeh זנה fornicate
אַתָּה֙ ʔattˌā אַתָּה you
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַל־ ʔal- אַל not
יֶאְשַׁ֖ם yešˌam אשׁם do wrong
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תָּבֹ֣אוּ tāvˈōʔû בוא come
הַ ha הַ the
גִּלְגָּ֗ל ggilgˈāl גִּלְגָּל Gilgal
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
תַּעֲלוּ֙ taʕᵃlˌû עלה ascend
בֵּ֣ית אָ֔וֶן bˈêṯ ʔˈāwen בֵּית אָוֶן Beth Aven
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּשָּׁבְע֖וּ tiššāvᵊʕˌû שׁבע swear
חַי־ ḥay- חַי alive
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:15. si fornicaris tu Israhel non delinquat saltim Iuda et nolite ingredi in Galgala et ne ascenderitis in Bethaven neque iuraveritis vivit Dominus
If thou play the harlot, O Israel, at least let not Juda offend: and go ye not into Galgal, and come not up into Bethaven, and do not swear: The Lord liveth.
4:15. Though thou, Israel, play the harlot, [yet] let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The LORD liveth.
4:15. If you commit fornication, Israel, at least let Judah not commit offenses; and do not be willing to enter into Gilgal, nor to ascend to Bethaven, and neither should you swear, “As the Lord lives.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Пророк увещает Иуду - (Иудейское царство) не принимать участия в идолослужении и разврате израильтян. Не ходите в Галгал. Галгалами (колесо, круг) первоначально назывались особые памятники, которые состояли из группы поставленных кругом больших камней. Впоследствии слово стало наименованием местностей, которые были ознаменованы названными несколько таких местностей (Нав IV:19; XII:23; Втор XI:30). По мнению большинства толкователей, у пророка Осии в рассматриваемом стихе имеется в виду Галгала, находящаяся между Иорданом и Иерихоном на месте холма Джельджуль. Эта Галгала была полна священных воспоминаний: здесь поставлен был И. Навином памятник чудесного перехода через Иордан (Нав IV:1), стояла временно скиния (Нав VI), совершено обрезание народа и отпразднована первая Пасха в Ханаанской земле (Нав V:3, 10); здесь творил суд Самуил (1: Цар VII:16; Х:8, 11, 15). Естественно, что эта Галгала и сделана была местом служения тельцам. Не восходите в Беф-авен, слав. в дом Онов. Под Беф-авеном пророк разумеет Вефиль (ср. Ам IV:4; V:5), другое место служения тельцам. Этот город, славный своими историческими воспоминаниями (Быт XII:8; XIII:3; XXVIII:11-19; XXXI:13; Суд ХХ:18, 26-27; 1: Цар VII:16; 4: Цар II:3) некогда служивший, как показывает и его название, домом Божиим, со времени учреждена в нем Иеронимом I культа тельцов, стал домом идолов beitu aven. Последним названием, выражающим существо города пророк и заменяет его главное историческое имя. Евр. beith aven у LXX передано ton oϊkon wn, сл.: в дом Онов. Перевод LXX возник из предположений иных, чем у мазоретов гласных под словом аvn, которое LXX читали как wn. Возможно, что LXX желали также указать на аналогио Вефиля с Египетским Оном или Гелиополисом, где, как и в Вефиле, почитали священного быка (Мневиса). - Увещая жителей Иудейского царства не приобщаться к служению тельцам, пророк запрещает им и клятву именем Иеговы, так как при склонности к идолослужению, такая клятва являлась бы только лицемерием и пустосвятством.
Adam Clarke: Commentary on the Bible - 1831
4:15: Let not Judah offend - Israel was totally dissolute; Judah was not so. Here she is exhorted to maintain her integrity. If the former will go to what was once Beth-el, the house of God, now Beth-aven, the house of iniquity, because Jeroboam has set up his calves there, let not Judah imitate them. Gilgal was the place where the covenant of circumcision was renewed when the people passed over Jordan; but was rendered infamous by the worship of idols, after Jeroboam had set up his idolatry.
Albert Barnes: Notes on the Bible - 1834
4:15: Let not Judah offend - The sentence of Israel had been pronounced; she had been declared incorrigible. The prophet turns from her now to Judah. Israel had abandoned God's worship, rejected or corrupted His priests, given herself to the worship of the calves; no marvel what further excess of riot she run into! But Judah, who had the law and the temple and the service of God, let not her, (he would say,) involve herself in Israel's sin. If Israel, in willful blindness, had plunged herself in ruin, let not Judah involve herself in her sin and her ruin. He turns (as elsewhere) incidentally to Judah.
Come ye not unto Gilgal - Gilgal lay between Jericho and the Jordan. There, ten furlongs from the Jordan, first in all the promised land, the people encamped; there Joshua placed the monument of the miraculous passage of the Jordan; there he renewed the circumcision of the people which had been intermitted in the wilderness, and the feast of the passover; there the people returned, after all the victories by which God gave them possession of the land of promise Jos 4:19-20; Jos 5:9-10; Jos 9:6; Jos 10:6-9, Jos 10:43; Jos 14:6. There Samuel habitually sacrificed, and there, "before the Lord," i. e., in His special covenanted presence, he publicly made Saul king Sa1 10:8; Sa1 11:14-15; Sa1 13:4-9; Sa1 15:21, Sa1 15:33. It was part of the policy of Jeroboam to take hold of all these associations, as a sort of set-off against Jerusalem and the temple, from which he had separated his people. In opposition to this idolatry, Elisha for a time, established there one of the schools of the prophets Kg2 4:38.
Neither go ye up to Bethaven - "Bethaven," literally, "house of vanity," was a city East of "Bethel" Jos 7:2, "the house of God." But since Jeroboam had set up the worship of the calves at Bethel, Bethel had ceased to be "the house of God," and had become "a house or temple of vanity;" and so the prophet gave it no more its own name which was associated with the history of the faith of the patriarchs, but called it what it had become. In Bethel God had twice appeared to Jacob, when he left the land of promise Gen 28:10, Gen 28:19 a to go to Laban, and when he returned Gen 35:1, Gen 35:9. There also the ark of God was for a time in the days of the judges removed from Shiloh Jdg 20:26-27, near to which on the south Jdg 21:19 Bethel lay. It too Jeroboam profaned by setting up the calf there. To these places then, as being now places of the idolatry of Israel, Judah is forbidden to go, and then to "swear, the Lord liveth." For to swear by the Lord in a place of idolatry would be to associate the living God with idols Zep 1:5, which God expressly forbade.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: play: Hos 4:12; Jer 3:6-10; Eze 23:4-8
yet: Hos 11:12; Kg2 17:18, Kg2 17:19; Jer 3:10, Jer 3:11; Luk 12:47, Luk 12:48; Eph 5:11
Gilgal: Hos 9:15, Hos 12:11; Amo 4:4, Amo 5:5
Bethaven: Hos 5:8, Hos 10:5, Hos 10:8; Kg1 12:28, Kg1 12:29
nor: Isa 48:1; Jer 5:2; Eze 20:39; Amo 6:10, Amo 8:14; Zep 1:5, Zep 1:6
Carl Friedrich Keil and Franz Delitzsch
4:15
A different turn is now given to the prophecy, viz., that if Israel would not desist from idolatry, Judah ought to beware of participating in the guilt of Israel; and with this the fourth strophe (Hos 4:15-19) is introduced, containing the announcement of the inevitable destruction of the kingdom of the ten tribes. Hos 4:15. "If thou commit whoredom, O Israel, let not Judah offend! Come ye not to Gilgal, go not up to Bethaven, and swear ye not by the life of Jehovah." אשׁם, to render one's self guilty by participating in the whoredom, i.e., the idolatry, of Israel. This was done by making pilgrimages to the places of idolatrous worship in that kingdom, viz., to Gilgal, i.e., not the Gilgal in the valley of the Jordan, but the northern Gilgal upon the mountains, which has been preserved in the village of Jiljilia to the south-west of Silo (Seilun; see at Deut 11:30 and Josh 8:35). In the time of Elijah and Elisha it was the seat of a school of the prophets (4Kings 2:1; 4Kings 4:38); but it was afterwards chosen as the seat of one form of idolatrous worship, the origin and nature of which are unknown (compare Hos 9:15; Hos 12:12; Amos 4:4; Amos 5:5). Bethaven is not the place of that name mentioned in Josh 7:2, which was situated to the south-east of Bethel; but, as Amos 4:4 and Amos 5:5 clearly show, a name which Hosea adopted from Amos 5:5 for Bethel (the present Beitin), to show that Bethel, the house of God, had become Bethaven, a house of idols, through the setting up of the golden calf there (3Kings 12:29). Swearing by the name of Jehovah was commanded in the law (Deut 6:13; Deut 10:20; compare Jer 4:2); but this oath was to have its roots in the fear of Jehovah, to be simply an emanation of His worship. The worshippers of idols, therefore, were not to take it into their mouths. The command not to swear by the life of Jehovah is connected with the previous warnings. Going to Gilgal to worship idols, and swearing by Jehovah, cannot go together. The confession of Jehovah in the mouth of an idolater is hypocrisy, pretended piety, which is more dangerous than open ungodliness, because it lulls the conscience to sleep.
Geneva 1599
4:15 Though thou, Israel, play the harlot, [yet] (r) let not Judah offend; and come not ye unto (s) Gilgal, neither go ye up to (t) Bethaven, nor swear, The LORD liveth.
(r) God complains that Judah is infected, and wants them to learn to return in time.
(s) For even though the Lord had honoured this place by his presence, yet because it was abused by their idolatry, he did not want his people to resort there.
(t) He calls Bethel, that is, the house of God, Bethaven, that is, the house of iniquity, because of their abominations set up there, signifying that no place is holy, where God is not purely worshipped.
John Gill
4:15 Though thou, Israel, play the harlot, yet let not Judah offend,.... That is, though the Israelites, the people of the ten tribes, committed adultery, both corporeal and spiritual, in their idolatrous worship, as before observed, to which they had been used ever since the times of Jeroboam the first, and were hardened therein, and from which there were little hopes of reforming them; yet let not the men of Judah be guilty of the same crimes, who have as yet retained the pure worship of God among them; where the house of God is, and the priests of the Lord officiate, and sacrifices are offered up to him according to his will, and all other parts of religious service are performed: or the whole seems to be directed to Israel, as an exhortation to them, that though they had given into such abominations, yet should be careful not to offend Judah, or cause them to stumble and fall, and become guilty of the same sins, and so be exposed to the same punishment; and which would be an aggravation of Israel's sin, to draw others into it with them:
and come not ye unto Gilgal, neither go ye up to Bethaven; to worship idols in those places; otherwise it might be lawful to go to them on any civil accounts: Gilgal was upon the borders of the ten tribes, between them and Judah, where Joshua circumcised the Israelites; kept the first passover in the land; and where the ark and tabernacle were for a time; and perhaps for these reasons was chosen for a place of idolatrous worship: Bethaven is the same with Bethel, the name Jacob gave it, signifying the house of God; but when Jeroboam set up one of his calves here, the prophets, by way of contempt, called it Bethaven, the house of iniquity, or the house of an idol; though there was a place called Bethaven near Bethel, and Ai, as Kimchi observes, and as appears from Josh 7:2, yet Bethel was sometimes so called, as it seems to be here, because of the idolatry in it; and so the Talmudists (u) say, the place called Bethel is now called Bethaven. Now the question is, whether Judah or Israel are here addressed; many interpreters carry it in the former sense, as if the men of Judah were dissuaded from going to these places for worship, when the temple, the proper place of worship, was in their own tribe; but the speech seems rather to be directed to the Israelites, to stop going to these places for worship; for being so near to Judah, they might be the means of ensnaring and drawing them into the same idolatrous practices:
nor swear, the Lord liveth; or swear by the living God, so long as they worshipped idols; for it was not well pleasing to God to have his name used by idolaters, or joined with their idols: especially as they meant their idol when they swore by the Lord.
(u) T. Hieros Avoda Zara, fol. 43. 1.
John Wesley
4:15 Offend - Commit like sins. Gilgal - Gilgal was chosen by Jeroboam, or by succeeding idolaters for the solemn worship of their idols. Beth - aven - Beth - el, where Jacob lodged, who called it Beth - el, the house of God; but when Jeroboam made it the place for his calf - worship, it became Beth - aven, the house of vanity or iniquity. Nor swear - This is a part put for the whole worship of God, which the prophet warns them not to blend with their idolatries.
Robert Jamieson, A. R. Fausset and David Brown
4:15 Though Israel's ten tribes indulge in spiritual harlotry, at least thou, Judah, who hast the legal priesthood, and the temple rites, and Jerusalem, do not follow her bad example.
Gilgal--situated between Jordan and Jericho on the confines of Samaria; once a holy place to Jehovah (Josh 5:10-15; 1Kings 10:8; 1Kings 15:21); afterwards desecrated by idol-worship (Hos 9:15; 12-11; Amos 4:4; Amos 5:5; compare Judg 3:19, Margin).
Beth-aven--that is, "house of vanity" or idols: a name substituted in contempt for Beth-el, "the house of God"; once sacred to Jehovah (Gen 28:17, Gen 28:19; Gen 35:7), but made by Jeroboam the seat of the worship of the calves (3Kings 12:28-33; 3Kings 13:1; Jer 48:13; Amos 3:14; Amos 7:13). "Go up" refers to the fact that Beth-el was on a hill (Josh 16:1).
nor swear, The Lord liveth--This formula of oath was appointed by God Himself (Deut 6:13; Deut 10:20; Jer 4:2). It is therefore here forbidden not absolutely, but in conjunction with idolatry and falsehood (Is 48:1; Ezek 20:39; Zeph 1:5).
4:164:16: Զի իբրեւ երինջ լծընկէ՛ց եղեւ ինձ Իսրայէլ. արդ՝ արածեսցէ զնոսա Տէր իբրեւ զգառն յանդորրու[10383]։ [10383] Ոմանք. Արածեսցէ զնոսա իբրեւ զխաշն յանդորրու։
16 քանի որ Իսրայէլն ինձ համար եղաւ ինչպէս լուծը թօթափած երինջ»:Արդ, Տէրը նրանց որպէս գառ կ’արածացնի բաց դաշտում:
16 Քանզի Իսրայէլ կամակոր երինջի պէս ապստամբեր է։Հիմա Տէրը լայնարձակ տեղ մը գառներու պէս պիտի արածէ զանոնք։
Զի իբրեւ [41]երինջ լծընկէց եղեւ ինձ Իսրայէլ. արդ արածեսցէ զնոսա Տէր իբրեւ զգառն յանդորրու:

4:16: Զի իբրեւ երինջ լծընկէ՛ց եղեւ ինձ Իսրայէլ. արդ՝ արածեսցէ զնոսա Տէր իբրեւ զգառն յանդորրու[10383]։
[10383] Ոմանք. Արածեսցէ զնոսա իբրեւ զխաշն յանդորրու։
16 քանի որ Իսրայէլն ինձ համար եղաւ ինչպէս լուծը թօթափած երինջ»:Արդ, Տէրը նրանց որպէս գառ կ’արածացնի բաց դաշտում:
16 Քանզի Իսրայէլ կամակոր երինջի պէս ապստամբեր է։Հիմա Տէրը լայնարձակ տեղ մը գառներու պէս պիտի արածէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 Ибо как упрямая телица, упорен стал Израиль; посему будет ли теперь Господь пасти их, как агнцев на пространном пастбище?
4:16 ὅτι οτι since; that ὡς ως.1 as; how δάμαλις δαμαλις heifer παροιστρῶσα παροιστραω Israel νῦν νυν now; present νεμήσει νεμω he; him κύριος κυριος lord; master ὡς ως.1 as; how ἀμνὸν αμνος lamb ἐν εν in εὐρυχώρῳ ευρυχωρος spacious
4:16 כִּ֚י ˈkî כִּי that כְּ kᵊ כְּ as פָרָ֣ה fārˈā פָּרָה cow סֹֽרֵרָ֔ה sˈōrērˈā סרר rebel סָרַ֖ר sārˌar סרר rebel יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַתָּה֙ ʕattˌā עַתָּה now יִרְעֵ֣ם yirʕˈēm רעה pasture יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as כֶ֖בֶשׂ ḵˌeveś כֶּבֶשׂ young ram בַּ ba בְּ in † הַ the מֶּרְחָֽב׃ mmerḥˈāv מֶרְחָב wide place
4:16. quoniam sicut vacca lasciviens declinavit Israhel nunc pascet eos Dominus quasi agnum in latitudineFor Israel hath gone astray like a wanton heifer now will the Lord feed them, as a lamb in a spacious place.
16. For Israel hath behaved himself stubbornly, like a stubborn heifer: now will the LORD feed them as a lamb in a large place.
4:16. For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place.
4:16. For Israel has gone astray like a wanton heifer; so now the Lord will pasture them like a young lamb in a wide expanse.
For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place:

4:16 Ибо как упрямая телица, упорен стал Израиль; посему будет ли теперь Господь пасти их, как агнцев на пространном пастбище?
4:16
ὅτι οτι since; that
ὡς ως.1 as; how
δάμαλις δαμαλις heifer
παροιστρῶσα παροιστραω Israel
νῦν νυν now; present
νεμήσει νεμω he; him
κύριος κυριος lord; master
ὡς ως.1 as; how
ἀμνὸν αμνος lamb
ἐν εν in
εὐρυχώρῳ ευρυχωρος spacious
4:16
כִּ֚י ˈkî כִּי that
כְּ kᵊ כְּ as
פָרָ֣ה fārˈā פָּרָה cow
סֹֽרֵרָ֔ה sˈōrērˈā סרר rebel
סָרַ֖ר sārˌar סרר rebel
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַתָּה֙ ʕattˌā עַתָּה now
יִרְעֵ֣ם yirʕˈēm רעה pasture
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
כֶ֖בֶשׂ ḵˌeveś כֶּבֶשׂ young ram
בַּ ba בְּ in
הַ the
מֶּרְחָֽב׃ mmerḥˈāv מֶרְחָב wide place
4:16. quoniam sicut vacca lasciviens declinavit Israhel nunc pascet eos Dominus quasi agnum in latitudine
For Israel hath gone astray like a wanton heifer now will the Lord feed them, as a lamb in a spacious place.
4:16. For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place.
4:16. For Israel has gone astray like a wanton heifer; so now the Lord will pasture them like a young lamb in a wide expanse.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Подобно телице, не привыкшей к ярму, или по тексту слав. ужаленной оводом ("стрекалом стречема", paroistrwsa) Израиль упорно противится игу закона. Посему Господь предоставит Израилю свободу, оставит его в положении ягненка на обширном пастбище (слав.: "на пространстве"), т. е. оставит беззащитным, предоставит, как ягненка, в добычу хищным зверям - языческим народам. Вопросительную форму последнего предложения, согласно свидетельству древних переводов и толкователей, нужно обратить в утвердительную.
Adam Clarke: Commentary on the Bible - 1831
4:16: Israel slideth back - They are untractable, like an unbroken heifer or steer, that pulls back, rather than draw in the yoke.
Will feed them as a lamb in a large place - A species of irony. Ye shall go to Assyria, and be scattered among the nations; ye may sport yourselves in the extensive empire, wither ye shall be carried captives.
Albert Barnes: Notes on the Bible - 1834
4:16: For Israel slideth back, as a backsliding heifer - The calves which Israel worshiped were pictures of itself. They represented natural, untamed, strength, which, when put to service, started back and shrank from the yoke. "Untractable, petulant, unruly, wanton, it withdrew from the yoke, when it could; if it could not, it drew aside or backward, instead of forward." So is it rare, exceeding rare, for man to walk straight on in God's ways; he jerks, writhes, twists, darts aside here and there, hating nothing so much as one straight, even, narrow tenor of his ways.
Now the Lord will feed them as a lamb in a large place - The punishment of Israel was close at hand, "now." It would not have the straitness of God's commandments; it should have the wideness of a desert. God would withdraw His protecting providence from them: He would rule them, although unfelt in His mercy. At "large," they wished to be; at large they should be; but it should be the largeness of a "wilderness where is no way." There, like a lamb, they should go astray, wandering up and down, unprotected, a prey to wild beasts. Woe is it to that man, whom, when he withdraws from Christ's easy yoke, God permits to take unhindered the broad road which leadeth to destruction. To Israel, this "wide place" was the wide realms of the Medes, where they were withdrawn from God's worship and deprived of His protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: slideth: Hos 11:7; Sa1 15:11; Jer 3:6, Jer 3:8, Jer 3:11, Jer 5:6, Jer 7:24, Jer 8:5, Jer 14:7; Zac 7:11 *marg.
as a lamb: Lev 26:33; Isa 7:21-25, Isa 22:18
Carl Friedrich Keil and Franz Delitzsch
4:16
The reason for this warning is given in Hos 4:16., viz., the punishment which will fall upon Israel. Hos 4:16. "For Israel has become refractory like a refractory cow; now will Jehovah feed them like a lamb in a wide field." סורר, unmanageable, refractory (Deut 21:18, cf. Zech 7:11). As Israel would not submit to the yoke of the divine law, it should have what it desired. God would feed it like a lamb, which being in a wide field becomes the prey of wolves and wild beasts, i.e., He would give it up to the freedom of banishment and dispersion among the nations.
Geneva 1599
4:16 For Israel slideth back as a backsliding heifer: now the LORD will feed them as a (u) lamb in a large place.
(u) God will so disperse them, that they will not remain in any certain place.
John Gill
4:16 For Israel slideth back as a backsliding heifer,.... A heifer or young cow Israel is compared unto; the rather, because of the object of their idolatrous worship, the calves at Dan and Bethel: the Septuagint calls them "heifers": which they are hereby put in mind of, and upbraided with; as also to express their brutish stupidity in worshipping such idols, in which they obstinately persisted: and so were like a "refractory" and "untamed" heifer, as some (w) render it, which will not be kept within bounds, either within doors or without, but breaks through, and passes over, all fences and enclosures; as they did, who transgressed the laws of God, and would not be restrained by them: or like a heifer unaccustomed to the yoke, which will not submit to it, but wriggles its neck from under it: so the Israelites would not be subject to the yoke of the law of God, were sons of Belial, children without a yoke; or like one, though yoked, yet would not draw the plough, but slid back in the furrows, even though goaded; so they, though stimulated by the prophets, whose words were as goads and pricks to push them on, yet would not hearken to them, but pulled away the shoulder, and slid back from the ways and worship of God; hence called backsliding Israel, Jer 3:6, and this is either a reason why Judah should not follow their example, because backsliders, or why they should be punished, as follows:
now, or "therefore" (x),
the Lord will feed them as a lamb in a large place: not that they were like lambs for the good properties of them, innocence, harmlessness, meekness, and patience; nor fed as the Lord feeds his lambs, and gathers them in his arms; but either as a heifer in sheep pasture, in short commons, for that creature cannot live where sheep and lambs can; or rather as a lamb that is alone, separate from the flock, not under the care of any shepherd; but exposed to every beast of prey upon a large common, on a wild desert and uncultivated place; afraid of every thing it hears and sees; bleating after its dam, of whose sustenance and nourishment it is destitute; and so is expressive of the state and condition of Israel in captivity, in the large Assyrian empire; and dispersed among the nations, where they were weak and helpless, destitute of all good things, and exposed to all dangers, and to every enemy. Aben Ezra and Kimchi understand the words in a good sense, that the Lord would have fed them as lambs in a large place, in an affluent manner, but that they rebelled and backslided: and to this sense the Targum seems to incline, which paraphrases the whole verse thus,
"for as an ox which is fattened and kicks, so Israel rebels because of the multitude of good things; now the Lord will lead them as a choice lamb in a valley,''
or plain: and so Noldius, "though Israel is refractory", &c.
notwithstanding the Lord will feed them, &c.; and indeed the phrase is used in a good sense in Is 30:23, but there herds and flocks are spoken of, and not a single lamb, as here; though Kimchi thinks the singular is put for the plural, lamb for lambs.
(w) "refractaria", Junius & Tremellius, Piscator, Tarnovius, Schmidt; "indomita", Calvin, Drusius. (x) "quare, ideo, nunc itaque", Schmidt; "igitur nunc", Coeceius.
John Wesley
4:16 Israel - The ten tribes. As a back - sliding heifer - Which when grown lusty, and wanton, will neither endure the yoke nor be confined in her allowed pastures. In a large place - In a large place or wilderness, where is no rest, safety or provision; such shall be the condition of the ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
4:16 backsliding--Translate, "Israel is refractory, as a refractory heifer," namely, one that throws the yoke off her neck. Israel had represented God under the form of "calves" (3Kings 12:28); but it is she herself who is one.
lamb in a large place--not in a good sense, as in Is 30:23. Here there is irony: lambs like a large pasture; but it is not so safe for them as a small one, duly fenced from wild beasts. God will "feed" them, but it shall be with the "rod" (Mic 7:14). It shall be no longer in the narrow territory of Israel, but "in a large place," namely, they shall be scattered in exile over the wide realm of Assyria, a prey to their foes; as lambs, which are timid, gregarious, and not solitary, are a prey when scattered asunder to wild beasts.
4:174:17: Հաղո՛րդ կռոց Եփրեմ. ե՛դ անձին իւրում գայթագղութիւն. ցանկացան կռոցն Քանանացւոց. ամենեքեան սիրեցին զգինի՝ թողէ՛ք նմա[10384]։ [10384] Ոմանք. Եդ յանձին իւրում գայթագղութիւն կռոցն Քանանացւոց։
17 Եփրեմը յարեց կուռքերին, գայթակղութեան մատնեց իր անձը. բոլորը տենչացին քանանացիների կուռքերին, գինի սիրեցին. թողէ՛ք նրանց:
17 Եփրեմ կուռքերու յարեր է. Զանիկա թող տուր։
Հաղորդ կռոց Եփրեմ, [42]եդ անձին իւրում գայթակղութիւն. ցանկացան կռոցն Քանանացւոց, ամենեքեան սիրեցին զգինի, թողէք նմա:

4:17: Հաղո՛րդ կռոց Եփրեմ. ե՛դ անձին իւրում գայթագղութիւն. ցանկացան կռոցն Քանանացւոց. ամենեքեան սիրեցին զգինի՝ թողէ՛ք նմա[10384]։
[10384] Ոմանք. Եդ յանձին իւրում գայթագղութիւն կռոցն Քանանացւոց։
17 Եփրեմը յարեց կուռքերին, գայթակղութեան մատնեց իր անձը. բոլորը տենչացին քանանացիների կուռքերին, գինի սիրեցին. թողէ՛ք նրանց:
17 Եփրեմ կուռքերու յարեր է. Զանիկա թող տուր։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 Привязался к идолам Ефрем; оставь его!
4:17 μέτοχος μετοχος associate; partaker εἰδώλων ειδωλον idol Εφραιμ εφραιμ Ephraim; Efrem ἔθηκεν τιθημι put; make ἑαυτῷ εαυτου of himself; his own σκάνδαλα σκανδαλον snare
4:17 חֲב֧וּר ḥᵃvˈûr חבר be united עֲצַבִּ֛ים ʕᵃṣabbˈîm עָצָב image אֶפְרָ֖יִם ʔefrˌāyim אֶפְרַיִם Ephraim הַֽנַּֽח־ hˈannˈaḥ- נוח settle לֹֽו׃ lˈô לְ to
4:17. particeps idolorum Ephraim dimitte eumEphraim is a partaker with idols, let him alone.
17. Ephraim is joined to idols; let him alone.
4:17. Ephraim [is] joined to idols: let him alone.
4:17. Ephraim participates in idolatry, so send him away.
Ephraim [is] joined to idols: let him alone:

4:17 Привязался к идолам Ефрем; оставь его!
4:17
μέτοχος μετοχος associate; partaker
εἰδώλων ειδωλον idol
Εφραιμ εφραιμ Ephraim; Efrem
ἔθηκεν τιθημι put; make
ἑαυτῷ εαυτου of himself; his own
σκάνδαλα σκανδαλον snare
4:17
חֲב֧וּר ḥᵃvˈûr חבר be united
עֲצַבִּ֛ים ʕᵃṣabbˈîm עָצָב image
אֶפְרָ֖יִם ʔefrˌāyim אֶפְרַיִם Ephraim
הַֽנַּֽח־ hˈannˈaḥ- נוח settle
לֹֽו׃ lˈô לְ to
4:17. particeps idolorum Ephraim dimitte eum
Ephraim is a partaker with idols, let him alone.
4:17. Ephraim [is] joined to idols: let him alone.
4:17. Ephraim participates in idolatry, so send him away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Именем Ефрема в ст. 17: обозначено все Израильское царство, из десяти колен которого Ефремово было самым могущественным. Слова оставь его обращены пророком, нужно думать, к Иуде. Чтение слав. текста: "положи себе соблазны" (вместо русского оставь его) возникло, по предположению экзегетов, путем ошибочного чтения евр. hannach-lo ("оставь его").
Adam Clarke: Commentary on the Bible - 1831
4:17: Ephraim - The ten tribes.
Is joined to idols - Is become incorporated with false gods.
Let him alone - They are irreclaimable, leave them to the consequences of their vicious conduct.
Albert Barnes: Notes on the Bible - 1834
4:17: Ephraim is joined to idols - that is, banded, bound up with them, "associated," as the word means, with them so as to cleave to them, willing neither to part with nor to be parted from, them. The idols are called by a name, denoting toils; with toil they were fashioned, and, when fashioned, they were a toil and grief.
Let him alone - Literally, give him rest, i. e., from all further expostulations, which he will not hear. It is an abandonment of Israel for the time, as in the prophet Ezekiel, "As for you, O house of Israel, thus saith the Lord God, go ye, serve ye every one his idols" Eze 20:39. Sinners often long not to be tormented by conscience or by God's warnings. To be left so, is to be abandoned by God, as one whose case is desperate. God will not, while there is hope, leave a man to sleep in sin; for so the numbness of the soul increases, until, like those who fall asleep amid extreme cold of the body, it never awakes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: Ephraim: Hos 11:2, Hos 12:1, Hos 13:2
let: Hos 4:4; Psa 81:12; Mat 15:14; Rev 22:11
Carl Friedrich Keil and Franz Delitzsch
4:17
"Ephraim is joined to idols, let it alone." חבוּר עצבּים, bound up with idols, so that it cannot give them up. Ephraim, the most powerful of the ten tribes, is frequently used in the loftier style of the prophets for Israel of the ten tribes. הנּח־לו, as in 2Kings 16:11; 4Kings 23:18, let him do as he likes, or remain as he is. Every attempt to bring the nation away from its idolatry is vain. The expression hannach-lō does not necessitate the assumption, however, that these words of Jehovah are addressed to the prophets. They are taken from the language of ordinary life, and simply mean: it may continue in its idolatry, the punishment will not long be delayed.
John Gill
4:17 Ephraim is joined to idols,.... That is, the ten tribes of Israel, frequently so called after their separation from the rest, because that Jeroboam, by whom the revolt was made, was of that tribe; and because that tribe was the principal of them, and Samaria, the metropolis of their kingdom, was in it: and so the Targum here renders it,
"the house of Israel are joined to idols;''
to the calves at Dan and Bethel; to Baal, and other idols, they worshipped: the phrase expresses their strong affection for them, their constant worship of them, and their obstinate persisting therein, and the difficulty there was of bringing them off of it; they cleaved to their idols, were glued, and as it were wedded unto them, and there was no separating of them; as men are, who are addicted to the lusts of the flesh, to the mammon of unrighteousness, or to their own self-righteousness, or to any idol they set up in their hearts as such: hence it follows,
let them alone: which are either the words of the Lord to the prophet, enjoining him to prophesy no more to them; to reprove them no more for their sins, since it was all to no purpose, there was no reclaiming them, so Jarchi and Kimchi; and therefore let them alone, let them go on in their sins, and in their errors, and in their superstition and idolatry; see Ezek 3:26. God was determined to let them alone himself, and therefore bids his prophet to do so likewise: and sad is the case with men when he lets them alone, and will not disturb their consciences any more by jogs and convictions, but gives them up to a seared conscience, to hardness of heart, and to their own lusts; when he will not hedge up their way with thorns, or distress them with afflictive providences, and hinder them from going on in a course of sin and wickedness; nor give them restraining grace, but suffer them to go on in the broad road, till they drop into hell; and says of them,
let him that is filthy be filthy still, Rev_ 22:11 or else they are the words of the prophet to the men of Judah, to have nothing to do with Israel, since they were such backsliders and idolaters; to have no communion and conversation with them, but let them be alone, and worship alone for them; since what fellowship has righteousness with unrighteousness, light with darkness, Christ with Belial, a believer with an infidel, or the temple of the living God with idols and idolaters? 2Cor 6:14, some take them to be the words of the prophet to God concerning Israel, approving of his righteous judgments, in threatening to feed them as a lamb in a large place; dismiss him thither, suffer and leave him to feed there. The Targum interprets it of their sin, and not their punishment,
"they have left their worship;''
the service of God.
John Wesley
4:17 Ephraim - The children of Ephraim were numerous and potent, and here put for the whole ten tribes. Let him alone - He is obstinate, as such, throw him up.
Robert Jamieson, A. R. Fausset and David Brown
4:17 Ephraim--the ten tribes. Judah was at this time not so given to idolatry as afterwards.
joined to--closely and voluntarily; identifying themselves with them as a whoremonger becomes one flesh with the harlot (Num 25:3; 1Cor 6:16-17).
idols--The Hebrew means also "sorrows," "pains," implying the pain which idolatry brings on its votaries.
let him alone--Leave him to himself. Let him reap the fruits of his own perverse choice; his case is desperate; say nothing to him (compare Jer 7:16). Here Hos 4:15 shows the address is to Judah, to avoid the contagion of Israel's bad example. He is bent on his own ruin; leave him to his fate, lest, instead of saving him, thou fall thyself (Is 48:20; Jer 50:8; Jer 51:6, Jer 51:45; 2Cor 6:17).
4:184:18: Պոռնկեցա՛ն պոռնկութեամբ. սիրեցին զանարգութիւն ՚ի հպարտութենէ նորա։
18 Չափից դուրս պոռնկացան, սիրեցին անպատուութիւնը իրենց հպարտութեան պատճառով:
18 Անոնց խնճոյքը* ապականած է։Շատ պոռնկութիւն ըրին։Տուէք ըսելը կը սիրեն։Ամօ՜թ անոնց իշխաններուն։
Պոռնկեցան պոռնկութեամբ, սիրեցին զանարգութիւն ի հպարտութենէ նորա:

4:18: Պոռնկեցա՛ն պոռնկութեամբ. սիրեցին զանարգութիւն ՚ի հպարտութենէ նորա։
18 Չափից դուրս պոռնկացան, սիրեցին անպատուութիւնը իրենց հպարտութեան պատճառով:
18 Անոնց խնճոյքը* ապականած է։Շատ պոռնկութիւն ըրին։Տուէք ըսելը կը սիրեն։Ամօ՜թ անոնց իշխաններուն։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18 Отвратительно пьянство их, совершенно предались блудодеянию; князья их любят постыдное.
4:18 ᾑρέτισεν αιρετιζω choose Χαναναίους χαναναιος Chananaios; Khananeos πορνεύοντες πορνευω prostitute; depraved ἐξεπόρνευσαν εκπορνευω prostitute out / herself; depraved ἠγάπησαν αγαπαω love ἀτιμίαν ατιμια dishonor ἐκ εκ from; out of φρυάγματος φρυαγμα he; him
4:18 סָ֖ר sˌār סור turn aside סָבְאָ֑ם sāvᵊʔˈām סֹבֶא drink הַזְנֵ֣ה haznˈē זנה fornicate הִזְנ֔וּ hiznˈû זנה fornicate אָהֲב֥וּ ʔāhᵃvˌû אהב love הֵב֛וּ hēvˈû יהב give קָלֹ֖ון qālˌôn קָלֹון dishonour מָגִנֶּֽיהָ׃ māḡinnˈeʸhā מָגֵן insolent
4:18. separatum est convivium eorum fornicatione fornicati sunt dilexerunt adferre ignominiam protectores eiusTheir banquet is separated, they have gone astray by fornication: they that should have protected them have loved to bring shame upon them.
18. Their drink is become sour: they commit whoredom continually; her rulers dearly love shame.
4:18. Their drink is sour: they have committed whoredom continually: her rulers [with] shame do love, Give ye.
4:18. Their feasting has been set aside; they have committed fornication after fornication. They love to bring disgrace to their protectors.
Their drink is sour: they have committed whoredom continually: her rulers [with] shame do love, Give ye:

4:18 Отвратительно пьянство их, совершенно предались блудодеянию; князья их любят постыдное.
4:18
ᾑρέτισεν αιρετιζω choose
Χαναναίους χαναναιος Chananaios; Khananeos
πορνεύοντες πορνευω prostitute; depraved
ἐξεπόρνευσαν εκπορνευω prostitute out / herself; depraved
ἠγάπησαν αγαπαω love
ἀτιμίαν ατιμια dishonor
ἐκ εκ from; out of
φρυάγματος φρυαγμα he; him
4:18
סָ֖ר sˌār סור turn aside
סָבְאָ֑ם sāvᵊʔˈām סֹבֶא drink
הַזְנֵ֣ה haznˈē זנה fornicate
הִזְנ֔וּ hiznˈû זנה fornicate
אָהֲב֥וּ ʔāhᵃvˌû אהב love
הֵב֛וּ hēvˈû יהב give
קָלֹ֖ון qālˌôn קָלֹון dishonour
מָגִנֶּֽיהָ׃ māḡinnˈeʸhā מָגֵן insolent
4:18. separatum est convivium eorum fornicatione fornicati sunt dilexerunt adferre ignominiam protectores eius
Their banquet is separated, they have gone astray by fornication: they that should have protected them have loved to bring shame upon them.
4:18. Their drink is sour: they have committed whoredom continually: her rulers [with] shame do love, Give ye.
4:18. Their feasting has been set aside; they have committed fornication after fornication. They love to bring disgrace to their protectors.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Продолжается речь о развращении Израиля. Вместо чтения евр. текста отвратительно (соб. sar дошло до крайности) пьянство их в слав. тексте стоит: избра Хананеов. Полагают, что вместо евр. saveam (sove - вино, пьянство) LXX читали sevaim, савейцы, которых они отождествляли с хананеями; слово же избра (hretise) возникло из chavar (привязался) стиха предшествующего путём перенесения слова и перестановки букв (vachar, избирать). Князья их: с евр. собственно - raginnejcha щиты ее, т. е. Ефрема, - образное выражение, для обозначения властителей страны. Вместо maginnejcha (щиты ее) LXX читали; вероятно, migconam, ek fruagmatoV authV, от гордости своей. Отсюда в слав.: возлюбиша бесчестие (идолослужение) от трепетания своего (fruagma, ржание, наглость, гордость).
Adam Clarke: Commentary on the Bible - 1831
4:18: Their drink is sour - Or rather, he is gone after their wine. The enticements of idolatry have carried them away.
Her rulers with shame do love - Rather, have loved shame; they glory in their abominations.
Give ye - Perhaps it would be better to read, Her rulers have committed, etc. They have loved gifts. What a shame! These were their rulers, literally, their shields. Justice and judgment were perverted.
Albert Barnes: Notes on the Bible - 1834
4:18: Their drink is sour - Literally, "turned," as we say of milk. So Isaiah says, "Thy silver is become dross; thy wine is mingled," i. e., adulterated, "with water" Isa 1:22; and our lord speaks of "salt which had lost its savor." The wine or the salt, when once turned or become insipid, is spoiled, irrecoverably, as we speak of "dead wine." They had lost all their life, and taste of goodness.
Her rulers with shame do love, give ye - Avarice and luxury are continually banded together according to the saying, "covetous of another's, prodigal of his own." Yet it were perhaps more correct to render, "her rulers do love, do love, shame." They love that which brings shame, which is bound up with shame, and ends in it; and so the prophet says that they "love the shame" itself. They act, as if they were in love with the shame, which, all their lives long, they are unceasingly and, as it were, by system, drawing upon themselves. They chase diligently after all the occasions of sins and sinful pleasures which end in shame; they omit nothing which brings it, do nothing which can avoid it. What else or what more could they do, if they "loved the shame" for its own sake?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: drink: Deu 32:32, Deu 32:33; Isa 1:21, Isa 1:22; Jer 2:21
sour: Heb. gone
committed: Hos 4:2, Hos 4:10; Kg2 17:7-17
her: Exo 23:8; Deu 16:19; Sa1 8:3, Sa1 12:3, Sa1 12:4; Pro 30:15, Pro 30:16; Amo 5:12; Mic 3:11; Mic 7:3
rulers: Heb. shields, Psa 47:9
Carl Friedrich Keil and Franz Delitzsch
4:18
"Their drinking has degenerated; whoring they have committed whoredom; their shields have loved, loved shame. Hos 4:19. The wind has wrapt it up in its wings, so that they are put to shame because of their sacrifices." סר from סוּר, to fall off, degenerate, as in Jer 2:21. סבא is probably strong, intoxicating wine (cf. Is 1:22; Nahum 1:10); here it signifies the effect of this wine, viz., intoxication. Others take sâr in the usual sense of departing, after 1Kings 1:14, and understand the sentence conditionally: "when their intoxication is gone, they commit whoredom." But Hitzig has very properly object to this, that it is intoxication which leads to licentiousness, and not temperance. Moreover, the strengthening of hisnū by the inf. abs. is not in harmony with this explanation. The hiphil hiznâh is used in an emphatic sense, as in Hos 4:10. The meaning of the last half of the verse is also a disputed point, more especially on account of the word הבוּ, which only occurs here, and which can only be the imperative of יהב (הבוּ for הבוּ), or a contraction of אהבוּ. All other explanations are arbitrary. But we are precluded from taking the word as an imperative by קלון, which altogether confuses the sense, if we adopt the rendering "their shields love 'Give ye' - shame." We therefore prefer taking הבוּ as a contraction of אהבוּ, and אהבוּ הבוּ as a construction resembling the pealal form, in which the latter part of the fully formed verb is repeated, with the verbal person as an independent form (Ewald, 120), viz., "their shields loved, loved shame," which yields a perfectly suitable thought. The princes are figuratively represented as shields, as in Ps. 47:10, as the supporters and protectors of the state. They love shame, inasmuch as they love the sin which brings shame. This shame will inevitably burst upon the kingdom. The tempest has already seized upon the people, or wrapt them up with its wings (cf. Ps 18:11; Ps 104:3), and will carry them away (Is 57:13). צרר, literally to bind together, hence to lay hold of, wrap up. Rūăch, the wind, or tempest, is a figurative term denoting destruction, like רוּח קדים in Hos 13:15 and Ezek 5:3-4. אותהּ refers to Ephraim represented as a woman, like the suffix attached to מגנּיה in Hos 4:18. יבשׁוּ מזּבחותם, to be put to shame on account of their sacrifices, i.e., to be deceived in their confidence in their idols (bōsh with min as in Hos 10:6; Jer 2:36; Jer 12:13, etc.), or to discover that the sacrifices which they offered to Jehovah, whilst their heart was attached to the idols, did not save from ruin. The plural formation זבחות for זבחים only occurs here, but it has many analogies in its favour, and does not warrant our altering the reading into מזבּחותם, after the Sept. ἐκ τῶν θυσιατηρίων, as Hitzig proposes; whilst the inadmissibility of this proposal is sufficiently demonstrated by the fact that there is nothing to justify the omission of the indispensable מן, and the cases which Hitzig cites as instances in which min is omitted (viz., Zech 14:10; Ps 68:14, and Deut 23:11) are based upon a false interpretation.
Geneva 1599
4:18 Their drink is sour: they have committed whoredom continually: her rulers [with] shame do love, (x) Give ye.
(x) They are so shameless in receiving bribes, that they command men to bring them to them.
John Gill
4:18 Their drink is sour,.... In their stomachs, having drank so much that they cannot digest it; hence nauseous eructations, with a filthy stench, are belched out; so it is a charge of drunkenness which Ephraim or the ten tribes were addicted to, and are accused of, Is 28:1 or "their drink is gone" (y); it has lost its colour, brightness, smell, and flavour; it is turned to vinegar; expressive of the general corruption and depravity of manners and religion among them; see Is 1:22 or "their drink departeth", or "causeth to depart"; or "is refractory" (z); that is, it made them refractory, like a refractory belief, as before; caused them to depart from God and his worship, and led them into all sin and irreligion, particularly what follows:
they have committed whoredom continually; corporeal whoredom, which drunkenness leads to; and spiritual whoredom or idolatry, which they had committed, and continued in, ever since the days of Jeroboam the son of Nebat, and increased therein:
her rulers with shame do love, give ye; or "her shields" (a); those that should have been the protectors of Israel, compared before to a heifer; and preserved them not only from their external enemies, but from all innovations in religion; and which we rightly enough render "rulers", civil and ecclesiastic, kings, princes, and priests; see Ps 47:9, these "loved, give ye", which was a "shame" to them: the sense is, either they loved gifts and bribes, and were continually saying, "give, give", when causes were to be tried, and so perverted justice and judgment, which was very shameful; or they loved wine and strong drink, and therefore required it to be continually given them, which was very scandalous in rulers more especially, Prov 30:4; or they loved whoredom, both in a corporeal and spiritual sense, and desired more harlots and more idols, and added to their old ones, which was very abominable and ignominious. So the Targum,
"they turned themselves after fornication they loved, which brought shame unto them;''
and these may be considered as so many reasons why Judah should have nothing to do with Israel.
(y) "recessit potus eorum", Montanus, Drusius; "recessit vinum eorum", Schmidt. (z) "Recedere fecit inerum eorum", Tarnovius; "refractarium est merum eorum", Junius & Tremellius, Piscator. (a) "clypei ejus", Montanus, Vatablus; "scuta ejus", Drusius, Tarnovius; "cujus clypei", Cocceius.
John Wesley
4:18 Their drink - Their wine is corrupt and hurtful. Continually - Without ceasing from Jeroboam's time to this day. Give ye - Beside there is shameful oppression and bribery among them.
Robert Jamieson, A. R. Fausset and David Brown
4:18 Their drink is sour--metaphor for utter degeneracy of principle (Is 1:22). Or, unbridled licentiousness; not mere ordinary sin, but as abandoned as drunkards who vomit and smell sour with wine potations [CALVIN]. MAURER not so well translates, "When their drinking is over, they commit whoredoms," namely, in honor of Astarte (Hos 4:13-14).
her rulers--Israel's; literally, "shields" (compare Ps 47:9).
with shame . . . love, Give ye-- (Prov 30:15). No remedy could be effectual against their corruptions since the very rulers sold justice for gifts [CALVIN]. MAURER translates, "The rulers are marvelously enamored of shame." English Version is better.
4:194:19: Մրրիկ հողմոյ շնչեսցէ ՚ի թեւս նորա. եւ ամաչեսցեն ՚ի սեղանոց իւրեանց[10385]։[10385] Ոմանք. ՚Ի սեղանոյ իւրեանց։
19 Քամու մրրիկ կը փչի նրանց թեւերի տակ, եւ կ’ամաչեն իրենց զոհասեղանների համար:
19 Հովը զանիկա իր թեւերուն վրայ պիտի կապէ Ու անոնք իրենց զոհերէն պիտի ամչնան։
Մրրիկ հողմոյ շնչեսցէ ի թեւս նորա, եւ ամաչեսցեն ի սեղանոց`` իւրեանց:

4:19: Մրրիկ հողմոյ շնչեսցէ ՚ի թեւս նորա. եւ ամաչեսցեն ՚ի սեղանոց իւրեանց[10385]։
[10385] Ոմանք. ՚Ի սեղանոյ իւրեանց։
19 Քամու մրրիկ կը փչի նրանց թեւերի տակ, եւ կ’ամաչեն իրենց զոհասեղանների համար:
19 Հովը զանիկա իր թեւերուն վրայ պիտի կապէ Ու անոնք իրենց զոհերէն պիտի ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
4:194:19 Охватит их ветер своими крыльями, и устыдятся они жертв своих.
4:19 συστροφὴ συστροφη conspiracy πνεύματος πνευμα spirit; wind σὺ συ you εἶ ειμι be ἐν εν in ταῖς ο the πτέρυξιν πτερυξ wing αὐτῆς αυτος he; him καὶ και and; even καταισχυνθήσονται καταισχυνω shame; put to shame ἐκ εκ from; out of τῶν ο the θυσιαστηρίων θυσιαστηριον altar αὐτῶν αυτος he; him
4:19 צָרַ֥ר ṣārˌar צרר wrap, be narrow ר֛וּחַ rˈûₐḥ רוּחַ wind אֹותָ֖הּ ʔôṯˌāh אֵת [object marker] בִּ bi בְּ in כְנָפֶ֑יהָ ḵᵊnāfˈeʸhā כָּנָף wing וְ wᵊ וְ and יֵבֹ֖שׁוּ yēvˌōšû בושׁ be ashamed מִ mi מִן from זִּבְחֹותָֽם׃ ס zzivḥôṯˈām . s זֶבַח sacrifice
4:19. ligavit spiritus eam in alis suis et confundentur a sacrificiis suisThe wind hath bound them up in its wings, and they shall be confounded because of their sacrifices.
19. The wind hath wrapped her up in its wings; and they shall be ashamed because of their sacrifices.
4:19. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices.
4:19. The wind has fastened them to its wings, and they will be confounded because of their sacrifices.
The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices:

4:19 Охватит их ветер своими крыльями, и устыдятся они жертв своих.
4:19
συστροφὴ συστροφη conspiracy
πνεύματος πνευμα spirit; wind
σὺ συ you
εἶ ειμι be
ἐν εν in
ταῖς ο the
πτέρυξιν πτερυξ wing
αὐτῆς αυτος he; him
καὶ και and; even
καταισχυνθήσονται καταισχυνω shame; put to shame
ἐκ εκ from; out of
τῶν ο the
θυσιαστηρίων θυσιαστηριον altar
αὐτῶν αυτος he; him
4:19
צָרַ֥ר ṣārˌar צרר wrap, be narrow
ר֛וּחַ rˈûₐḥ רוּחַ wind
אֹותָ֖הּ ʔôṯˌāh אֵת [object marker]
בִּ bi בְּ in
כְנָפֶ֑יהָ ḵᵊnāfˈeʸhā כָּנָף wing
וְ wᵊ וְ and
יֵבֹ֖שׁוּ yēvˌōšû בושׁ be ashamed
מִ mi מִן from
זִּבְחֹותָֽם׃ ס zzivḥôṯˈām . s זֶבַח sacrifice
4:19. ligavit spiritus eam in alis suis et confundentur a sacrificiis suis
The wind hath bound them up in its wings, and they shall be confounded because of their sacrifices.
19. The wind hath wrapped her up in its wings; and they shall be ashamed because of their sacrifices.
4:19. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices.
4:19. The wind has fastened them to its wings, and they will be confounded because of their sacrifices.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Охватит их ветер крыльями. Под образом восточного ветра (ср. Ос XII:1; XIII:15) пророк представляет неприятелей, которые вторгнутся в страну, подобно разрушительному ветру, и уведут народ в плен. Тогда надежда народа на идольские жертвы окажется тщетной и навлечет только стыд.
Adam Clarke: Commentary on the Bible - 1831
4:19: The wind hath bound her - A parching wind has blasted them in their wings - coasts, borders; or they are carried away into captivity, as with the most rapid blight. These two last verses are very obscure.
Albert Barnes: Notes on the Bible - 1834
4:19: The wind hath bound her up in her wings - When God brought Israel out of Egypt, He "bare them on eagle's wings, and brought them unto Himself" Exo 19:4; Deu 32:11. Now they had abandoned God, and God abandoned them as chaff to the wind. The certainty of Israel's doom is denoted by its being spoken of in the past. It was certain in the divine judgment. Sudden, resistless, irRev_ersible are God's judgments, when they come. As if "imprisoned in the viewless winds," and "borne with resistless violence," as it were on the wings of the whirlwind, Israel should be hurried by the mighty wrath of God into captivity in a distant land, bound up so that none should escape, but, when arrived there, dispersed here and there, as the chaff before the wind.
And they shall be ashamed because of their sacrifices - They had sacrificed to the calves, to Baal, or to the sun, moon, stars, hoping aid from them rather than from God. When then they should see, in deed, that from those their sacrifices no good came to them, but evil only, they should be healthfully ashamed. So, in fact, in her captivity, did Israel learn to be ashamed of her idols; and so does GOd by healthful disappointment, make us ashamed of seeking out of Him, the good things, which He alone hath, and hath in store for them who love Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: wind: Jer 4:11, Jer 4:12, Jer 51:1; Zac 5:9-11
and: Hos 10:6; Isa 1:29, Isa 42:17; Jer 2:26, Jer 2:27, Jer 2:36, Jer 2:37, Jer 3:24, Jer 3:25, Jer 17:13
Geneva 1599
4:19 The wind hath (y) bound her up in her wings, and they shall be ashamed because of their sacrifices.
(y) To carry them suddenly away.
John Gill
4:19 The wind hath bound her up in her wings,.... That is, the wind in its wings hath bound up Ephraim, Israel, or the ten tribes, compared to a heifer; meaning, that the wind of God's wrath and vengeance, or the enemy, the Assyrian, should come like a whirlwind, and carry them swiftly, suddenly, and irresistibly, out of their own land, into a foreign country: the past tense for the future, as is common in prophecy, because of the certainty of it; so Jarchi and Joseph Kimchi: but Aben Ezra, David Kimchi, Abarbinel, and Abendana, render it "she", that is, Israel, "hath bound up the wind in her wings" (b); meaning that they had laboured in vain in their idolatrous worship; and it was all one as if a than should attempt to gather the wind, and bind it up in the skirts of his garment, and when he opens them there is nothing to be found: and to this sense is the Targum,
"the works of their great men are not right, as it is impossible to bind the wind in a wing;''
referring to the sins of their rulers, as before: or rather the sense is, the wind shall get into the loose skirts of the garments of, he Israelites, which shall be as a sail to it, as Schmidt observes, and shall carry them into distant lands; which falls in with the first sense of the words, and is best:
and they shall be ashamed because of their sacrifices: they of the ten tribes, the people of Israel; or their shields, their rulers, as Aben Ezra, shall be filled with shame, being disappointed of the help they expected from their idols, to whom they offered sacrifices; and the more, inasmuch as they will find that these idolatrous sacrifices are the cause of their ruin and destruction. The Targum is,
"because of the altars of their idols;''
and so the Septuagint, Syriac, and Arabic versions, "because of their altars".
(b) "ligavit illa ventum in alis suis", Munster, Calvin, Tigurine version.
John Wesley
4:19 The wind - The whirlwind of wrath from God hath seized this old adulteress, and carried some of her children away already. They shall be ashamed - What they made their confidence, shall be their shame.
Robert Jamieson, A. R. Fausset and David Brown
4:19 Israel shall be swept away from her land (Hos 4:16) suddenly and violently as if by "the wings of the wind" (Ps 18:10; Ps 104:3; Jer 4:11-12).
ashamed . . . of their sacrifices--disappointed to their shame in their hope of help through their sacrifices to idols.