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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-15. Обличение нечестия Израиля и угрозы наказанием.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter is the same with that of the foregoing chapter, to discover the sin both of Israel and Judah, and to denounce the judgments of God against them. I. They are called to hearken to the charge, ver. 1, 8. II. They are accused of many sins, which are here aggravated. 1. Persecution, ver. 1, 2. 2. Spiritual whoredom, ver. 3, 4. 3. Pride, ver. 5. 4. Apostasy from God, ver. 7. 5. The tyranny of the princes, and the tameness of the people in submitting to it, ver. 10, 11. III. They are threatened with God's displeasure for their sins; he knows all their wickedness (ver. 3) and makes known his wrath against them for it, ver. 9. 1. They shall fall in their iniquity, ver. 5. 2. God will forsake them, ver. 6. 3. Their portions shall be devoured, ver. 7. 4. God will rebuke them, and pour out his wrath upon them, ver. 9, 10. 5. They shall be oppressed, ver. 11. 6. God will be as a moth to them in secret judgments (ver. 12) and as a lion in public judgments, ver. 14. IV. They are blamed for the wrong course they took under their afflictions, ver. 13. V. It is intimated that they shall at length take a right course, ver. 15. The more generally these things are expressed of so much the more general use they are for our learning, and particularly for our admonition.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with threatening the Israelites for ensnaring the people to idolatry by their sacrifices and other rites on Mizpah and Tabor, Hos 5:1-5. Their sacrifices, however costly, are declared to be unacceptable, Hos 5:6; and their substance is devoted to the locust, Hos 5:7. Nor is judgment to stop here. The cities of Judah are called upon, in a very animated manner, to prepare for the approach of enemies. Benjamin is to be pursued; Ephraim is to be desolate; and all this is intimated to Israel, that they may by repentance avert the judgment, Hos 5:8, Hos 5:9. The following verses contain farther denunciations, Hos 5:10-13, expressed in terms equally terrible and sublime, Hos 5:14. The Lord afflicts not willingly the children of men; he visits them with temporal calamities that he may heal their spiritual malady, Hos 5:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 5:1, The judgments of God are denounced against the priests, people, and princes, both of Israel and Judah, for their manifold sins; Hos 5:15, An intimation is given of mercy on their repentance.
John Gill
INTRODUCTION TO HOSEA 5
The design of this chapter is to expose the sins of Israel and of Judah, and to declare the judgment of God upon them for them. Men of all ranks in Israel are summoned to attend to the charge brought against then, and the sentence on them, Hos 5:1. The charge exhibited is, that they were guilty of in, hating men to the slaughter of idolatrous sacrifices, though they had been sufficiently rebuked and corrected, Hos 5:1; of both corporeal and spiritual adultery, whereby they were defiled, and which was well known to the Lord, Hos 5:3; of obstinate persistence in impenitence, owing to the efficacy of an unclean spirit in them, and their want of the knowledge of God, Hos 5:4; of open pride, which stared them in the face, and for which they fell into calamities, and Judah with them, and should not be able with all their sacrifices to find favour with God, who had withdrawn himself from them, Hos 5:5; also of treacherous dealing with the Lord by their spiritual adultery, and begetting strange children, Hos 5:7; next their punishment is denounced, of which notice was to be given them by the sound of the trumpet, as an alarm of war, or as calling for mourning, Hos 5:8; since Ephraim would become desolate, of which notification had been made among the tribes, Hos 5:9; and wrath would be poured out in great abundance on the princes of Judah, who were very wicked men, Hos 5:10; and Ephraim would be oppressed and broken by the judgment of God, who would be as a moth unto them, and also rottenness to Judah, because they followed the commandments of men, Hos 5:11; and, what was still more provoking, when they were sensible of their calamities and distresses, they sought not help from the Lord, but from men that could do them no good; and therefore he threatens to be as a devouring lion to them, Hos 5:13; and yet the chapter concludes with a promise of the conversion of these people, after the Lord had dealt with them in an angry manner, Hos 5:15.
5:15:1: Լուարո՛ւք զայս քահանայք, եւ անսացէ՛ք տունդ Իսրայէլի. եւ տուն թագաւորիդ ունկնդի՛ր լերուք. քանզի ընդ ձե՛զ է դատաստան. զի որոգայթ եղերուք դիտանոցին, եւ իբրեւ զվա՛րմ ձգեալ ՚ի գլո՛ւխ գահաւանդի[10386]՝ [10386] ՚Ի լուս՛՛. ՚ի վերայ՝ գահաւանդի, նշանակի՝ տաբիրոն։
1 Լսեցէ՛ք սա, ո՛վ քահանաներ, մտի՛կ արէք, ո՛վ Իսրայէլի տուն,թագաւորի՛ տուն, ակա՛նջ դրէք,քանի որ ձերն է դատաստանը.
5 Լսեցէ՛ք ասիկա, ո՛վ քահանաներ Ու մտիկ ըրէ՛ք, ո՛վ Իսրայէլի տուն Ու ականջ տուէ՛ք, ո՛վ թագաւորի տուն, Վասն զի ձեզի համար դատաստան կայ։Քանզի դուք Մասփայի մէջ՝ որոգայթ Եւ Թաբօրի վրայ տարածուած վարմ եղաք։
Լուարուք զայս, քահանայք, եւ անսացէք, տունդ Իսրայելի. եւ տուն թագաւորիդ, ունկնդիր լերուք. քանզի ընդ ձեզ է դատաստան. զի որոգայթ եղերուք [43]դիտանոցին, եւ իբրեւ զվարմ ձգեալ [44]ի գլուխ գահաւանդի:

5:1: Լուարո՛ւք զայս քահանայք, եւ անսացէ՛ք տունդ Իսրայէլի. եւ տուն թագաւորիդ ունկնդի՛ր լերուք. քանզի ընդ ձե՛զ է դատաստան. զի որոգայթ եղերուք դիտանոցին, եւ իբրեւ զվա՛րմ ձգեալ ՚ի գլո՛ւխ գահաւանդի[10386]՝
[10386] ՚Ի լուս՛՛. ՚ի վերայ՝ գահաւանդի, նշանակի՝ տաբիրոն։
1 Լսեցէ՛ք սա, ո՛վ քահանաներ, մտի՛կ արէք, ո՛վ Իսրայէլի տուն,թագաւորի՛ տուն, ակա՛նջ դրէք,քանի որ ձերն է դատաստանը.
5 Լսեցէ՛ք ասիկա, ո՛վ քահանաներ Ու մտիկ ըրէ՛ք, ո՛վ Իսրայէլի տուն Ու ականջ տուէ՛ք, ո՛վ թագաւորի տուն, Վասն զի ձեզի համար դատաստան կայ։Քանզի դուք Մասփայի մէջ՝ որոգայթ Եւ Թաբօրի վրայ տարածուած վարմ եղաք։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 Слушайте это, священники, и внимайте, дом Израилев, и приклоните ухо, дом царя; ибо вам будет суд, потому что вы были западнею в Массифе и сетью, раскинутою на Фаворе.
5:1 ἀκούσατε ακουω hear ταῦτα ουτος this; he οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even προσέχετε προσεχω pay attention; beware οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even ὁ ο the οἶκος οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king ἐνωτίζεσθε ενωτιζομαι give ear διότι διοτι because; that πρὸς προς to; toward ὑμᾶς υμας you ἐστιν ειμι be τὸ ο the κρίμα κριμα judgment ὅτι οτι since; that παγὶς παγις trap ἐγενήθητε γινομαι happen; become τῇ ο the σκοπιᾷ σκοπια and; even ὡς ως.1 as; how δίκτυον δικτυον net ἐκτεταμένον εκτεινω extend ἐπὶ επι in; on τὸ ο the ἰταβύριον ιταβυριον Itaburion; Tabor
5:1 שִׁמְעוּ־ šimʕû- שׁמע hear זֹ֨את zˌōṯ זֹאת this הַ ha הַ the כֹּהֲנִ֜ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and הַקְשִׁ֣יבוּ׀ haqšˈîvû קשׁב give attention בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בֵ֤ית vˈêṯ בַּיִת house הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king הַאֲזִ֔ינוּ haʔᵃzˈînû אזן listen כִּ֥י kˌî כִּי that לָכֶ֖ם lāḵˌem לְ to הַ ha הַ the מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice כִּֽי־ kˈî- כִּי that פַח֙ fˌaḥ פַּח bird-trap הֱיִיתֶ֣ם hᵉʸîṯˈem היה be לְ lᵊ לְ to מִצְפָּ֔ה miṣpˈā מִצְפָּה Mizpah וְ wᵊ וְ and רֶ֖שֶׁת rˌešeṯ רֶשֶׁת net פְּרוּשָׂ֥ה pᵊrûśˌā פרשׂ spread out עַל־ ʕal- עַל upon תָּבֹֽור׃ tāvˈôr תָּבֹור Tabor
5:1. audite hoc sacerdotes et adtendite domus Israhel et domus regis auscultate quia vobis iudicium est quoniam laqueus facti estis speculationi et rete expansum super ThaborHear ye this, O priests, and hearken, O ye house of Israel, and give ear, O house of the king: for there is a judgment against you, because you have been a snare to them whom you should have watched over and a net spread upon Thabor.
1. Hear this, O ye priests, and hearken, ye house of Israel, and give ear, O house of the king, for unto you pertain the judgment; for ye have been a snare at Mizpah, and a net spread upon Tabor.
[55] Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment [is] toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor:

5:1 Слушайте это, священники, и внимайте, дом Израилев, и приклоните ухо, дом царя; ибо вам будет суд, потому что вы были западнею в Массифе и сетью, раскинутою на Фаворе.
5:1
ἀκούσατε ακουω hear
ταῦτα ουτος this; he
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
προσέχετε προσεχω pay attention; beware
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ο the
οἶκος οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἐνωτίζεσθε ενωτιζομαι give ear
διότι διοτι because; that
πρὸς προς to; toward
ὑμᾶς υμας you
ἐστιν ειμι be
τὸ ο the
κρίμα κριμα judgment
ὅτι οτι since; that
παγὶς παγις trap
ἐγενήθητε γινομαι happen; become
τῇ ο the
σκοπιᾷ σκοπια and; even
ὡς ως.1 as; how
δίκτυον δικτυον net
ἐκτεταμένον εκτεινω extend
ἐπὶ επι in; on
τὸ ο the
ἰταβύριον ιταβυριον Itaburion; Tabor
5:1
שִׁמְעוּ־ šimʕû- שׁמע hear
זֹ֨את zˌōṯ זֹאת this
הַ ha הַ the
כֹּהֲנִ֜ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
הַקְשִׁ֣יבוּ׀ haqšˈîvû קשׁב give attention
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בֵ֤ית vˈêṯ בַּיִת house
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
הַאֲזִ֔ינוּ haʔᵃzˈînû אזן listen
כִּ֥י kˌî כִּי that
לָכֶ֖ם lāḵˌem לְ to
הַ ha הַ the
מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice
כִּֽי־ kˈî- כִּי that
פַח֙ fˌaḥ פַּח bird-trap
הֱיִיתֶ֣ם hᵉʸîṯˈem היה be
לְ lᵊ לְ to
מִצְפָּ֔ה miṣpˈā מִצְפָּה Mizpah
וְ wᵊ וְ and
רֶ֖שֶׁת rˌešeṯ רֶשֶׁת net
פְּרוּשָׂ֥ה pᵊrûśˌā פרשׂ spread out
עַל־ ʕal- עַל upon
תָּבֹֽור׃ tāvˈôr תָּבֹור Tabor
5:1. audite hoc sacerdotes et adtendite domus Israhel et domus regis auscultate quia vobis iudicium est quoniam laqueus facti estis speculationi et rete expansum super Thabor
Hear ye this, O priests, and hearken, O ye house of Israel, and give ear, O house of the king: for there is a judgment against you, because you have been a snare to them whom you should have watched over and a net spread upon Thabor.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Пророк обращается с словом обличения к представителям народа, вовлекавшим народ в грех и ведшим его к гибели. Слушайте это, т. е. те обличения и прещения, которые высказаны в предшествующей главе. Из представителей народа пророк называет священников культа тельцов и дом царя, т. е. самого царя (вероятно Менаима ср. ст. 13-й) и окружающих его советников. Вина представителей народа в том, что они были западнею (pach, pagiV - ловушка, силок - слав. "пругло") для народа в Массифе и сетью (слав.: "мрежа"), раскинутою на Фаворе. Под Массифою, как можно заключить из сопоставления местности с горою Фавор, пророк разумеет Массифу или Мицфу галаадскую, лежавшую в восточно-иорданской области, в пределах хребта Галаад (Суд Х, 17; XI:11, 29), называвшуюся также Рамофом галаадским (Нав XX:8; 4: Цар IX:1, 4, 14), отождествляемую с ес-Сальт, вблизи Джебель-Оша. Гора Фавор - известная гора в долине Ездрелонской (Нав ХIХ:22; Суд IV:12, 14). В древности упоминаемые пророком места изобиловали, очевидно, птицами, и служили излюбленным местом охоты для птицеловов. Отсюда заимствует пророк и свой образ. Кроме того, упоминанием о двух важнейших пунктах в стране - одного в восточной части, а другого в западной, пророк хотел обозначить всю страну. Мысль у пророка такая: как птицеловы ставят свои сети в Массифе и на Фаворе, так представители народа по всей стране уловляют народ в идолопоклонство и разврат. Чтение слав. текста яко пругло бысте стражбе явилось потому, что LXX евр. lemizpah (рус. "в Массифе") понимали в смысле нарицательном - дозорная башня (th skopia слав. стражбе) каковой смысл слово имеет. Евр. на Фаворе у LXX передано epi to Itaburion в слав. на Итавирии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment is toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor. 2 And the revolters are profound to make slaughter, though I have been a rebuker of them all. 3 I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled. 4 They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD. 5 And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them. 6 They shall go with their flocks and with their herds to seek the LORD; but they shall not find him; he hath withdrawn himself from them. 7 They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions.
Here, I. All orders and degrees of men are cited to appear and answer to such things as shall be laid to their charge (v. 1): Hear you this, O priests! whether in holy orders (as those in Judah, and perhaps many in Israel too, for in the ten tribes there were divers cities of priests and Levites, who, it is probable, staid in their own lot after the revolt of the ten tribes and did so much of their office as might be done at a distance from the temple) or pretending holy orders, as the priests of the calves, who, some think, are included here. "Hearken, you house of Israel, the common people, and give ear, O house of the king!" let them all take notice, for they have all contributed to the national guilt, and they shall all share in the national judgments. Note, If neither the sanctity of the priesthood nor the dignity of the royal family will prevail to keep out sin, it cannot be expected that they should avail to keep out wrath. If the priests, and the house of the king, though they bear such noble characters, sin like others, their noble characters will not excuse them, but they must smart like others. Nor shall it be any plea for the house of Israel that they were misled by their priests and princes, but they shall receive their doom with them, and neither their meanness nor their multitude shall be their exemption.
II. Witness is produced against them, one instead of a thousand; it is God's omniscience (v. 3): I know Ephraim, and Israel is not hidden from me. They have not known the Lord (v. 4), but the Lord has known them, knows their true character however disguised, knows their secret wickedness however concealed. Note, Men's rejecting the knowledge of God will not secure them from his knowledge of them; and when he contends with them he will prove their sins upon them by his own knowledge, so that is will be in vain to plead Not guilty.
III. Very bad things are laid to their charge. 1. They had been very ingenious and very industrious to draw people either into sin or into trouble: You have been a snare on Mizpah, and a net spread upon Tabor (v. 1), that is, such snares and nets as the huntsmen used to lay upon those mountains in pursuit of their game. When the worship of the calves was set up in Israel the patrons of that idolatry, and sticklers for it, contrived by all possible arts and wiles to draw men into it and reconcile those to it that at first had a dread of it. Note, Those that allure and entice men to sin, however they may pretend friendship and good-will, are to be looked upon as snares and nets to them, and their hands as bands, Eccl. vii. 26. But to those whom they could not seduce into sin they were as a net and a snare to bring them into trouble. Some think it was their practice to set spies in the road, and particularly upon the mountains of Mizpah and Tabor, at the times of the solemn feasts at Jerusalem, to watch if any of their people who were piously affected went thither, and to inform against them, that they might be prosecuted for it, thus doing the devil's work, who disquiets those whom he cannot debauch. 2. They had been both very crafty and very cruel in carrying on their designs (v. 2): The revolters are profound to make slaughter. Note, Those who have themselves apostatized from the truths of God are often the most subtle and barbarous persecutors of those who still adhere to them. Nothing will serve them but to make slaughter (it is the blood of the saints that they thirst after): and with the serpent's sting they have his head; they are profound to do it. O the depth of the depths of Satan, of the wickedness of his agents, of those that have deeply revolted! Isa. xxxi. 6. Now that which aggravated this was the many reproofs and warnings that had been given them: Though I have been a rebuker of them all. The prophet had been so, a reprover by office. He had many a time told them of the evil of their ways and doings, had dealt plainly with them all, and had not spared either the priests or the house of the king. God himself had been a rebuker of them all by their own consciences and by his providences. Note, Sins against reproof are doubly sinful, Prov. xxix. 1. 3. They had committed whoredom, had defiled their own bodies with fleshly lusts, had defiled their own souls with the worship of idols, v. 3. This God was a witness to, though secretly committed and artfully palliated. Nay, the piercing eye of God saw the spirit of whoredom that was in the midst of them, their secret inclination and disposition to those sins, the love they had to their sins, and the dominion their sins had over them, how much they were under the power of a spirit of whoredom, that root of bitterness which bore all this gall and wormwood, that corrupt and poisoned fountain. 4. They had no disposition at all to come into acquaintance and communion with God. The spirit of whoredoms, having caused them to err from him, keeps them wandering endlessly, v. 4. (1.) They have not known the Lord, nor desire to know him, but have rather declined, nay dreaded, the knowledge of him, for that would disturb them in their sinful ways. (2.) Therefore they will not frame their doings to turn to their God, by which it appeared that they did not know him aright. This intimates their obstinate persistence in their apostasy from God; they would not turn to God, though he was their God, theirs in covenant, by whose name they had been called, and whom they were bound to serve. They would not return to the worship of him, from which they had turned aside. Nay, they would not frame their doings to turn to God. They would not consider their ways, nor dispose themselves into a serious temper, nor apply their minds to think of those things that would bring them to God. It is true we cannot by our own power, without the special grace of God, turn to him; but we may by the due improvement of our faculties, and the common aids of his Spirit, frame our doings to turn to him. Those that will not do this, that prepare not their hearts to seek the Lord (2 Chron. xii. 14), owe it to themselves that they are not turned; they die because they will die; and to those that will do this further grace shall not be wanting. (5.) They were guilty of notorious arrogancy, and insolence in sin (v. 5): The pride of Israel doth testify to his face, doth witness against him that he is a rebel to God and his government. The spirit of whoredoms which was in the midst of them showed itself in the gaiety and gaudiness of their worship, as a harlot is known by her attire, Prov. vii. 10. The wantonness of her dress testifies to her face that she is not a modest woman. Or their pride in confronting the prophets God sent them and the message they brought (Jer. xliii. 2), or a haughty scornful conduct towards their brethren and those that were under them, witnessed against them that they were not God's people and justified God in all the humbling judgments he brought upon them. His pride testifies in his face; so some read it, agreeing with Isa. iii. 9, The show of their countenance doth witness against them. They have that proud look which the Lord hates. (6.) They departed from God to idols, and bred up their children in idolatry (v. 7): They have dealt treacherously against the Lord, as a wife, who, in contempt of the marriage covenant, forsakes her husband, and lives in adultery with another. Thus those who are guilty of spiritual idolatry, whose god is their money, whose god is their belly, deal treacherously against the Lord; they violate their engagements to him and frustrate his expectations from them. Note, Wilful sinners are treacherous dealers. They have begotten strange children, that is, their children which they have begotten are estranged from God, and trained up in a false way of worship; they are a spurious brood, as children of fornication (John viii. 41), whom God will disown. Note, Those deal treacherously with God indeed who not only turn from following him themselves but train up their children in wicked ways.
IV. Very sad things are made to be their doom. In general (v. 1), "Judgment is towards you. God is coming forth to contend with you, and to testify his displeasure against you for your sins." It is time to hearken when judgment is towards us. In particular,
1. They shall fall in their iniquity. This follows upon their pride testifying to their face (v. 5) Therefore shall Israel and Ephraim fall in their iniquity. Note, Pride will have a fall; it is the certain presage and forerunner of it. Those that exalt themselves shall be abased. The face in which pride testifies shall be filled with confusion. They shall not only fall, but fall in their iniquity, the saddest fall of any. Their pride kept them from repenting of their iniquity, and therefore they shall fall in it. Note, Those that are not humbled for their sins are likely to perish for ever in their sins. It is added, Judah also shall fall with them in her iniquity. As the ten tribes were carried captive into Assyria, for their idolatry, so the two tribes, in process of time, were carried into Babylon for following their bad example; but the former fell and were utterly cast down, the latter fell and were raised up again. Judah had the temple and priesthood, and yet these shall not secure them, but, if they sin with Israel and Ephraim, with them they shall fall.
2. They shall fall short of God's favour when they profess to seek it (v. 6): They shall go with their flocks and with their herds to seek the Lord, but in vain; they shall not find him. This seems to be spoken principally of Judah, when they fell into their iniquity, and when they fell in their iniquity. (1.) When they fell into their iniquity they sought the Lord; but they did not seek him only, and therefore he was not found of them. When they worshipped strange gods, yet they kept up the show and shadow of the worship of the true God; they went as usual, at the solemn feasts, with their flocks and herds to seek the Lord; but their hearts were not upright with him, because they were not entire for him, and therefore he would not accept them; for then only shall we find him when we seek him with our whole heart, not divided between God and Baal, Ezek. xiv. 3. (2.) When they fell in their iniquity, or found themselves falling by it, they sought the Lord; but they did not seek him early, and therefore he will not be found of them. They shall see ruin coming upon them, and shall then, in their distress, flee to God, and think to make him their friend with burnt-offerings and sacrifices; but it will be too late then to turn away his wrath when the decree has gone forth. Even Josiah's reformation did not prevail to turn away the wrath of God, 2 Kings xxiii. 25, 26. Those that go with their flocks and their herds only to seek the Lord, and not with their hearts and souls, cannot expect to find him, for his favour is not to be purchased with thousands of rams. Nor shall those speed who do not seek the Lord while he may be found, for there is a time when he will not be found. They shall not find him, for he has withdrawn himself; he will not be enquired of by them, but will turn a deaf ear to their sacrifices. See how much it is our concern to seek God early, now while the accepted time is, and the day of salvation.
3. They and their portions shall all be swallowed up. They have dealt treacherously against the Lord, and have thought to strengthen themselves in it by their alliances with strange children; but now shall a month devour them with their portions, that is, their estates and inheritances, all those things which they have taken, and taken up with, as their portion; or by their portions is meant their idols, whom they chose for their portion instead of God. Note, Those that make an idol of the world, by taking it for their portion, will themselves perish with it. A month shall devour them, or eat them up--a certain time prefixed, and a short time. When God's judgments begin with them they shall soon make an end; one month will do their business. How much may a body be weakened by one month's sickness, or a kingdom wasted by one month's war! Three shepherds (says God) I cut off in one month, Zech. xi. 8. Note, The judgments of God sometimes make quick work with a sinful people. A month devours more, and more portions, than many years can repair.
Adam Clarke: Commentary on the Bible - 1831
5:1: Hear ye this, O priests - A process is instituted against the priests, the Israelites, and the house of the king; and they are called on to appear and defend themselves. The accusation is, that they have ensnared the people, caused them to practice idolatry, both at Mizpah and Tabor. Mizpah was situated beyond Jordan; in the mountains of Gilead; see Jdg 11:29. And Tabor was a beautiful mountain in the tribe of Zebulum. Both these places are said to be eminent for hunting etc., and hence the natural occurrence of the words snare and net, in speaking of them.
Albert Barnes: Notes on the Bible - 1834
5:1: Hear ye this, O ye priests - God, with the solemn threefold summons, arraigns anew all classes in Israel before Him, not now to repentance but to judgment. Neither the religious privileges of the priests, nor the multitude of the people, nor the civil dignity of the king, should exempt any from God's judgment. The priests are, probably, the true but corrupted priests of God, who had fallen away to the idolatries with which they were surrounded, and, by their apostasy, had strengthened them. The king, here first mentioned by Hosea, was probably the unhappy Zechariah, a weak, pliant, self-indulgent, drunken scoffer , who, after eleven years of anarchy, succeeded his father, only to be murdered.
For judgment is toward you - Literally, "the judgment." The kings and the priests had hitherto been the judges; now they were summoned before Him, who is the Judge of judges, and the King of kings. To teach the law was part of the priest's office; to enforce it, belonged to the king. The guilt of both was enhanced, in that they, being so entrusted with it, had corrupted it. They had the greatest sin, as being the seducers of the people, and therefore have the severest sentence. The prophet, dropping for the time the mention of the people, pronounces the judgment on the seducers.
Because ye have been a snare on Mizpah - Mizpah, the scene of the solemn covenant of Jacob with Laban, and of his signal protection by God, lay in the mountainous part of Gilead on the East of Jordan. Tabor was the well-known Mountain of the Transfiguration, which rises out of the midst of the plain of Jezreel or Esdraelon, one thousand feet high, in the form of a sugar-loaf. Of Mount Tabor it is related by Jerome, that birds were still snared upon it. But something more seems intended than the mere likeness of birds, taken in the snare of a fowler. This was to be seen everywhere; and so, had this been all, there hath no ground to mention these two historical spots. The prophets has selected places on both sides of Jordan, which were probably centers of corruption, or special scenes of wickedness. Mizpah, being a sacred place in the history of the patriarch Jacob Gen. 31:23-49, was probably, like Gilgal and other sacred places, desecrated by idolatry. Tabor was the scene of God's deliverance of Israel by Barak Judg. 4. There, by encouraging idolatries, they became hunters, not pastors, of souls Eze 13:18, Eze 13:20. There is an old Jewish tradition , that lyers-in-wait were set in these two places, to intercept and murder those Israelites, who would go up to worship at Jerusalem. And this tradition gains countenance from the mention of slaughter in the next verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: O priests: Hos 4:1, Hos 4:6, Hos 4:7, Hos 6:9; Mal 1:6, Mal 2:1
O house: Hos 7:3-5; Kg1 14:7-16, Kg1 21:18-22; Ch2 21:12-15; Jer 13:18, Jer 22:1-9; Amo 7:9; Mic 3:1, Mic 3:9
for: Hos 9:11-17, Hos 10:15, Hos 13:8
ye have: Hos 9:8; Mic 7:2; Hab 1:15-17
Tabor: Jdg 4:6; Jer 46:18
Carl Friedrich Keil and Franz Delitzsch
5:1
With the words "Hear ye this," the reproof of the sins of Israel makes a new start, and is specially addressed to the priests and the king's house, i.e., the king and his court, to announce to the leaders of the nation the punishment that will follow their apostasy from God and their idolatry, by which they have plunged the people and the kingdom headlong into destruction. Hos 5:1-5 form the first strophe. Hos 5:1. "Hear ye this, ye priests; and give heed thereto, O house of Israel; and observe it, O house of the king! for the judgment applies to you; for ye have become a snare at Mizpah, and a net spread upon Tabor." By the word "this," which points back to Hos 5:4, the prophecy that follows is attached to the preceding one. Beside the priests and the king's house, i.e., the royal family, in which the counsellors and adjutants surrounding the king are probably included, the house of Israel, that is to say, the people of the ten tribes regarded as a family, is summoned to hear, because what was about to be announced applied to the people and kingdom as a whole. There is nothing to warrant our understanding by the "house of Israel," the heads of the nation or elders. Lâkjem hammishpât does not mean, It rests with you to know or to defend the right; nor, "Ye ought to hear the reproof," as Hitzig explains it, for mishpât in this connection signifies neither "the maintenance of justice" nor "a reproof," but the judgment about to be executed by God, τὸ κρίμα (lxx). The thought is this, The judgment will fall upon you; and lâkhem refers chiefly to the priests and the king's house, as the explanatory clause which follows clearly shows. It is impossible to determine with certainty what king's house is intended. Probably that of Zechariah or Menahem; possibly both, since Hosea prophesied in both reigns, and merely gives the quintessence of his prophetical addresses in his book. Going to Asshur refers rather to Menahem than to Zechariah (comp. 4Kings 15:19-20). In the figures employed, the bird-trap (pach) and the net spread for catching birds, it can only be the rulers of the nation who are represented as a trap and net, and the birds must denote the people generally who are enticed into the net of destruction and caught (cf. Hos 9:8).
(Note: Jerome has given a very good explanation of the figure: "I have appointed you as watchmen among the people, and set you in the highest place of honour, that ye might govern the erring people; but ye have become a trap, and are to be called sportsmen rather than watchmen.")
Mizpah, as a parallel to Tabor, can only be the lofty Mizpah of Gilead (Judg 10:17; Judg 11:29) or Ramah-Mizpah, which probably stood upon the site of the modern es-Salt (see at Deut 4:43); so that, whilst Tabor represents the land on this side of the Jordan, Mizpah, which resembled it in situation, is chosen to represent the land to the east of the river.
(Note: As Tabor, for instance, rises up as a solitary conical hill (see at Judg 4:6), so es-Salt is built about the sides of a round steep hill, which rises up in a narrow rocky valley, and upon the summit of which there stands a strong fortification (see Seetzen in Burckhardt's Reisen in Syrien, p. 1061).)
Both places were probably noted as peculiarly adapted for bird-catching, since Tabor is still thickly wooded. The supposition that they had been used as places of sacrifice in connection with idolatrous worship, cannot be inferred from the verse before us, nor is it rendered probable by other passages.
Geneva 1599
5:1 Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment [is] toward you, because ye have been a (a) snare on Mizpah, and a net spread upon Tabor.
(a) The priests and princes caught the poor people in their snares, as the fowlers did the birds, in these two high mountains.
John Gill
5:1 Hear ye this, O priests,.... Though idolatrous ones, who called themselves priests, and were reckoned so by others, though not of the tribe of Levi, but such as Jeroboam had made priests, or were their successors; and there might be some of the family of Aaron and tribe of Levi, that might continue in the cities of Israel, and who gave in to the idolatrous worship of those times. Some render it "princes" (c) and the word signifies both:
and hearken, ye house of Israel; not the kingdom of Judah, as Kimchi, for this is manifestly distinguished from Israel in this chapter; nor the sanhedrim, to which sense Aben Ezra seems to incline; but the ten tribes, the whole kingdom of Israel, the common people in it:
and give ye ear, O house of the king; of the king of Israel, who, at this time, is thought to be Menahem; the royal family, the princes of the blood, and all that belonged to the king's court; all of every office, priestly or kingly, of every rank, high and low, are called upon to hearken to what is about to be said, both concerning their sin and punishment:
for judgment is toward you: either to know and do that which is just and right; it belonged to the priests to know and teeth divine judgment, to instruct the people in the knowledge of the judgments, statutes, and laws of God; and it belonged to, the king to execute human judgment, to do justice and judgment according to the laws of God, and of the realm; and it belonged to the people to attend to both: so the Targum,
"does it not "belong" to you to know judgments?''
or rather this is to be understood of punitive justice and judgment, of the sentence of condemnation, or denunciation of punishment for sin: the reasons of which follow,
because ye have been a snare on Mizpah, and a net spread upon Tabor; these were two high mountains in the land of Israel; the former was near Hermon and Lebanon, and the same with Gilead, Josh 11:3; the latter was a mountain in Galilee, between Issachar and Zebulun, six miles from Nazareth: it was, according to Joseph ben Gorion (d) almost four miles high, had on the top of it a plain of almost three miles; the true Josephus (e) says is was three and a quarter miles; See Gill on Jer 46:18; the Jews (f) have a tradition, that Jeroboam set spies upon these mountains at the time of the solemn feasts, to watch who went to them out of Israel, and to inform against them; but these could not command all the roads leading to Jerusalem. It may be these mountains were much infested with hawkers and hunters, to which there may be an allusion; and the sense be, ye priests, people, and king, are like to those that set snares and nets on those hills, as they to ensnare and catch creatures, so ye to ensnare and draw men into idolatrous practices; or rather, since there is no note of comparison, the meaning is, that they set up altars, and offered sacrifices on these hills, and thereby ensnared not only those of their own tribes, but drew and enticed many of the tribes of Judah and Benjamin to fall in with the same idolatrous practices.
(c) "significat sacerdotes et principes", vid. 2 Sam. viii. 18. "Sacerdotes ac domum regis", i.e. "regem cum principibus et aulicis", Liveleus. (d) Hist. Heb. l. 4. c. 25. p. 635. (e) De Bello Jud. l. 4. c. 1. sect. 9. (f) Jarchi ex Tanehuma, Abendana ex Midrash.
John Wesley
5:1 For judgment - God's controversy is with you all. A snare - You, O priests and princes, have ensnared the people by your examples. Mizpah - By idolatries acted at Mizpah, a part of Libanus. On Tabor - Here, as in Mizpah, idolatry catched men as birds are taken in a net.
Robert Jamieson, A. R. Fausset and David Brown
5:1 GOD'S JUDGMENTS ON THE PRIESTS, PEOPLE, AND PRINCES OF ISRAEL FOR THEIR SINS. (Hos 5:1-5)
Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.
the king--probably Pekah; the contemporary of Ahaz, king of Judah, under whom idolatry was first carried so far in Judah as to call for the judgment of the joint Syrian and Israelite invasion, as also that of Assyria.
judgment is towards you--that is, threatens you from God.
ye have been a snare on Mizpah . . . net . . . upon Tabor--As hunters spread their net and snares on the hills, Mizpah and Tabor, so ye have snared the people into idolatry and made them your prey by injustice. As Mizpah and Tabor mean a "watch tower," and a "lofty place," a fit scene for hunters, playing on the words, the prophet implies, in the lofty place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it [JEROME]. These two places are specified, Mizpah in the east and Tabor in the west, to include the high places throughout the whole kingdom, in which Israel's rulers set up idolatrous altars.
5:25:2: զոր որսորդք յո՛րս հաստատեցին։ Ե՛ս եմ խրատիչ ձեր։
2 կը լինէք ինչպէս թակարդ դիտանոցումեւ ինչպէս մի ցանց՝ ձգուած բարձրադիր վայրում,որ որսորդները դրեցին որսի համար:
2 Մոլորածները սպանութիւն ընելով մեղքի մէջ խորասոյզ եղան, Թէեւ ես անոնց ամենուն խրատ կու տայի*։
զոր որսորդք յորս հաստատեցին. ես եմ խրատիչ ձեր:

5:2: զոր որսորդք յո՛րս հաստատեցին։ Ե՛ս եմ խրատիչ ձեր։
2 կը լինէք ինչպէս թակարդ դիտանոցումեւ ինչպէս մի ցանց՝ ձգուած բարձրադիր վայրում,որ որսորդները դրեցին որսի համար:
2 Մոլորածները սպանութիւն ընելով մեղքի մէջ խորասոյզ եղան, Թէեւ ես անոնց ամենուն խրատ կու տայի*։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 Глубоко погрязли они в распутстве; но Я накажу всех их.
5:2 ὃ ος who; what οἱ ο the ἀγρεύοντες αγρευω catch τὴν ο the θήραν θηρα hunt; game κατέπηξαν καταπηγνυμι I δὲ δε though; while παιδευτὴς παιδευτης educator; disciplinarian ὑμῶν υμων your
5:2 וְ wᵊ וְ and שַׁחֲטָ֥ה šaḥᵃṭˌā שַׁחֲטָה oppression שֵׂטִ֖ים śēṭˌîm שֵׂט [uncertain] הֶעְמִ֑יקוּ heʕmˈîqû עמק be deep וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i מוּסָ֥ר mûsˌār מוּסָר chastening לְ lᵊ לְ to כֻלָּֽם׃ ḵullˈām כֹּל whole
5:2. et victimas declinastis in profundum et ego eruditor omnium eorumAnd you have turned aside victims into the depth and I am the teacher of them all.
2. And the revolters are gone deep in making slaughter; but I am a rebuker of them all.
And the revolters are profound to make slaughter, though I [have been] a rebuker of them all:

5:2 Глубоко погрязли они в распутстве; но Я накажу всех их.
5:2
ος who; what
οἱ ο the
ἀγρεύοντες αγρευω catch
τὴν ο the
θήραν θηρα hunt; game
κατέπηξαν καταπηγνυμι I
δὲ δε though; while
παιδευτὴς παιδευτης educator; disciplinarian
ὑμῶν υμων your
5:2
וְ wᵊ וְ and
שַׁחֲטָ֥ה šaḥᵃṭˌā שַׁחֲטָה oppression
שֵׂטִ֖ים śēṭˌîm שֵׂט [uncertain]
הֶעְמִ֑יקוּ heʕmˈîqû עמק be deep
וַ wa וְ and
אֲנִ֖י ʔᵃnˌî אֲנִי i
מוּסָ֥ר mûsˌār מוּסָר chastening
לְ lᵊ לְ to
כֻלָּֽם׃ ḵullˈām כֹּל whole
5:2. et victimas declinastis in profundum et ego eruditor omnium eorum
And you have turned aside victims into the depth and I am the teacher of them all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Текст подлинника не ясен. Русский перевод представляет только одно из пониманий подлинника. В слав. тексте согласно с LXX-ю начало 2-го ст. юже ловящи лов поткнуша (katephxan) отнесено к концу ст. 1.
Adam Clarke: Commentary on the Bible - 1831
5:2: The revolters are profound to make slaughter - Here may be a reference to the practice of hunters, making deep pits in the ground, and lightly covering them over, that the beasts, not discovering them, might fall in, and become a prey.
Though I have been a Rebuker - "I will bring chastisement on them all." As they have made victims of others to their idolatry, I will make victims of them to my justice. Some have thought that as many as wished to depart from the idolatrous worship set up by Jeroboam, were slaughtered; and thus Jeroboam the son of Nebat Made Israel to sin.
Albert Barnes: Notes on the Bible - 1834
5:2: And the Rev_olters are profound to make slaughter - Literally, "They made the slaughter deep," as Isaiah says, "they deeply corupted themselves" Isa 31:6; and our old writers say "He smote deep." They willed also doubtless to "make it deep," hide it so deep, that God should never know it, as the Psalmist says of the ungodly, "that the inward self and heart of the worker's of iniquity is deep," whereon it follows, that God should "suddenly wound them," as here the prophet subjoins that God rebuked them. Actual and profuse murder has been already Hos 4:2 mentioned as one of the common sins of Israel, and it is afterward Hos 6:9 also charged upon the priests.
Though I have been a rebuker - Literally, "a rebuke," as the Psalmist says, "I am prayer" Psa 109:4, i. e., "I am all prayer." The Psalmist's whole being was turned into prayer. So here, all the attributes of God, His mercies, love, justice, were concentrated into one, and that one, rebuke. Rebuke was the one form, in which they were all seen. It is an aggravation of crime to do it in the place of judgment or in the presence of the judge. Israel was immersed in his sin and heeded not, although God rebuked him continually by His voice in the law, forbidding all idolatry, and was now all the while, both in word and deed, rebuking him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: the Rev_olters: Hos 6:9, Hos 9:15; Jer 6:28
profound: Psa 64:3-6, Psa 140:1-5; Isa 29:15; Jer 11:18, Jer 11:19, Jer 18:18; Luk 22:2-5; Act 23:12-15
though: or, and, etc
a rebuker: Heb. a correction, Hos 6:5; Isa 1:5; Jer 5:3, Jer 25:3-7; Amo 4:6-12; Zep 3:1, Zep 3:2; Rev 3:19
Carl Friedrich Keil and Franz Delitzsch
5:2
This accusation is still further vindicated in Hos 5:2., by a fuller exposure of the moral corruption of the nation. Hos 5:2. "And excesses they have spread out deeply; but I am a chastisement to them all." The meaning of the first half of the verse, which is very difficult, and has been very differently interpreted by both ancient and modern expositors, has been brought out best by Delitzsch (Com. on Ps 101:3), who renders it, "they understand from the very foundation how to spread out transgressions." For the word שׂטים the meaning transgressions is well established by the use of סטים in Ps 101:3, where Hengstenberg, Hupfeld, and Delitzsch all agree that this is the proper rendering (see Ewald's philological defence of it at 146, e). In the psalm referred to, however, the expression עשׂה סטים also shows that shachătâh is the inf. piel, and sētı̄m the accusative of the object. And it follows from this that shachătâh neither means to slaughter or slaughter sacrifices, nor can be used for שׁחתה in the sense of acting injuriously, but that it is to be interpreted according to the shâchūth in 3Kings 10:16-17, in the sense of stretching, stretching out; so that there is no necessity to take שׁחט in the sense of שׁטח, as Delitzsch does, though the use of עלוה for עולה in Hos 10:9 may no doubt be adduced in its support. שׂטים, from שׂטה (to turn aside, Num 5:12, Num 5:19), are literally digressions or excesses, answering to the hiznâh in Hos 5:3, the leading sin of Israel. "They have deepened to stretch out excesses," i.e., they have gone to great lengths, or are deeply sunken in excesses, - a thought quite in harmony with the context, to which the threat is appended. "I (Jehovah) am a chastisement to them all, to the rulers as well as to the people;" i.e., I will punish them all (cf. Hos 5:12), because their idolatrous conduct is well known to me. The way is thus prepared for the two following verses.
Geneva 1599
5:2 And the revolters are profound to make (b) slaughter, though I [have been] a (c) rebuker of them all.
(b) Even though they seemed to be given altogether to holiness, and to sacrifices which here he calls slaughter in contempt.
(c) Though I had admonished them continually by my Prophets.
John Gill
5:2 And the revolters are profound to make slaughter,.... The revolters are the king, priests, and people, who had revolted from the true worship and ways of God unto idolatry. These formed deep laid schemes, and took crafty methods, like hawkers; who lay themselves flat upon the ground to manage their snares and nets, and observe the creatures that fall into them, and take them, and whom they artfully decoy, to which the allusion is; and that either to slay those who would not comply with their false worship; or rather to multiply the sacrifices of slain beasts, and offer them with a great show of devotion and religion, and thereby beguile, entice, and ensnare simple and unwary souls; so the Targum,
"they sacrifice to idols abundantly;''
and which, in the sight of God, was mere slaughter and butchery:
though I have been a rebuker of them all; king, priests, and prophets; those idolaters, revolters, or worshippers of Baal, as Aben Ezra calls them: this is to be interpreted either of the prophet, who had freely, faithfully, and openly reproved all orders of men for their departure from God and his worship, and for their idolatrous practices; or of the Lord himself, which comes to the same sense, who had rebuked them by his prophets, and corrected them by his judgments, but to no purpose: and therefore they could not plead ignorance, or excuse themselves upon that account.
John Wesley
5:2 The revolters - All those that have cast off the law of God. Profound - Dig deep to hide their counsels, and to slay the innocent. Though I - Hosea.
Robert Jamieson, A. R. Fausset and David Brown
5:2 revolters--apostates.
profound--deeply rooted [CALVIN] and sunk to the lowest depths, excessive in their idolatry (Hos 9:9; Is 31:6) [HENDERSON]. From the antithesis (Hos 5:3), "not hid from me," I prefer explaining, profoundly cunning in their idolatry. Jeroboam thought it a profound piece of policy to set up golden calves to represent God in Dan and Beth-el, in order to prevent Israel's heart from turning again to David's line by going up to Jerusalem to worship. So Israel's subsequent idolatry was grounded by their leaders on various pleas of state expediency (compare Is 29:15).
to . . . slaughter--He does not say "to sacrifice," for their so-called sacrifices were butcheries rather than sacrifices; there was nothing sacred about them, being to idols instead of to the holy God.
though--MAURER translates, "and (in spite of their hope of safety through their slaughter of victims to idols) I will be a chastisement to them all." English Version is good sense: They have deeply revolted, notwithstanding all my prophetical warnings.
5:35:3: Ես ծանեայ զԵփրեմ, եւ Իսրայէլ ո՛չ է ՚ի բացեայ յինէն. քանզի այժմ պոռնկեցա՛ւ Եփրեմ, եւ պղծեցա՛ւ Իսրայէլ[10387]։ [10387] Յօրինակին. Ես ծնայ զԵփրեմ. եւ Իսրայէլ։ Ոմանք. Ո՛չ է ՚ի բացէ յինէն։
3 «Ես եմ ձեր ուղղիչը.ես ճանաչեցի Եփրեմին,եւ Իսրայէլը հեռու չէ ինձնից,քանի որ այժմ Եփրեմը պոռնկացաւ, եւ Իսրայէլը պղծուեց»:
3 Ես Եփրեմը կը ճանչնամ Ու Իսրայէլ ինձմէ պահուած չէ։Այո՛, հիմա, ո՛վ Եփրեմ, դուն շնութիւն կ’ընես Ու Իսրայէլ պղծուած է։
Ես ծանեայ զԵփրեմ, եւ Իսրայէլ ոչ է ի բացեայ յինէն. քանզի այժմ պոռնկեցաւ Եփրեմ, եւ պղծեցաւ Իսրայէլ:

5:3: Ես ծանեայ զԵփրեմ, եւ Իսրայէլ ո՛չ է ՚ի բացեայ յինէն. քանզի այժմ պոռնկեցա՛ւ Եփրեմ, եւ պղծեցա՛ւ Իսրայէլ[10387]։
[10387] Յօրինակին. Ես ծնայ զԵփրեմ. եւ Իսրայէլ։ Ոմանք. Ո՛չ է ՚ի բացէ յինէն։
3 «Ես եմ ձեր ուղղիչը.ես ճանաչեցի Եփրեմին,եւ Իսրայէլը հեռու չէ ինձնից,քանի որ այժմ Եփրեմը պոռնկացաւ, եւ Իսրայէլը պղծուեց»:
3 Ես Եփրեմը կը ճանչնամ Ու Իսրայէլ ինձմէ պահուած չէ։Այո՛, հիմա, ո՛վ Եփրեմ, դուն շնութիւն կ’ընես Ու Իսրայէլ պղծուած է։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 Ефрема Я знаю, и Израиль не сокрыт от Меня; ибо ты блудодействуешь, Ефрем, и Израиль осквернился.
5:3 ἐγὼ εγω I ἔγνων γινωσκω know τὸν ο the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even Ισραηλ ισραηλ.1 Israel οὐκ ου not ἄπεστιν απειμι absent ἀπ᾿ απο from; away ἐμοῦ εμου my διότι διοτι because; that νῦν νυν now; present ἐξεπόρνευσεν εκπορνευω prostitute out / herself; depraved Εφραιμ εφραιμ Ephraim; Efrem ἐμιάνθη μιαινω taint; defile Ισραηλ ισραηλ.1 Israel
5:3 אֲנִי֙ ʔᵃnˌî אֲנִי i יָדַ֣עְתִּי yāḏˈaʕtî ידע know אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֹֽא־ lˈō- לֹא not נִכְחַ֣ד niḵḥˈaḏ כחד hide מִמֶּ֑נִּי mimmˈennî מִן from כִּ֤י kˈî כִּי that עַתָּה֙ ʕattˌā עַתָּה now הִזְנֵ֣יתָ hiznˈêṯā זנה fornicate אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim נִטְמָ֖א niṭmˌā טמא be unclean יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:3. ego scio Ephraim et Israhel non est absconditus a me quia nunc fornicatus est Ephraim contaminatus est IsrahelI know Ephraim, and Israel is not hid from me for now Ephraim hath committed fornication, Israel is defiled.
3. I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou hast committed whoredom, Israel is defiled.
I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, [and] Israel is defiled:

5:3 Ефрема Я знаю, и Израиль не сокрыт от Меня; ибо ты блудодействуешь, Ефрем, и Израиль осквернился.
5:3
ἐγὼ εγω I
ἔγνων γινωσκω know
τὸν ο the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἄπεστιν απειμι absent
ἀπ᾿ απο from; away
ἐμοῦ εμου my
διότι διοτι because; that
νῦν νυν now; present
ἐξεπόρνευσεν εκπορνευω prostitute out / herself; depraved
Εφραιμ εφραιμ Ephraim; Efrem
ἐμιάνθη μιαινω taint; defile
Ισραηλ ισραηλ.1 Israel
5:3
אֲנִי֙ ʔᵃnˌî אֲנִי i
יָדַ֣עְתִּי yāḏˈaʕtî ידע know
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֹֽא־ lˈō- לֹא not
נִכְחַ֣ד niḵḥˈaḏ כחד hide
מִמֶּ֑נִּי mimmˈennî מִן from
כִּ֤י kˈî כִּי that
עַתָּה֙ ʕattˌā עַתָּה now
הִזְנֵ֣יתָ hiznˈêṯā זנה fornicate
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
נִטְמָ֖א niṭmˌā טמא be unclean
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:3. ego scio Ephraim et Israhel non est absconditus a me quia nunc fornicatus est Ephraim contaminatus est Israhel
I know Ephraim, and Israel is not hid from me for now Ephraim hath committed fornication, Israel is defiled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. Израиль будет наказан за то, что сердцем его овладел "дух блуда", делающий невозможным обращение к Иегове.
Adam Clarke: Commentary on the Bible - 1831
5:3: I know Ephraim - I know the whole to be idolaters.
Albert Barnes: Notes on the Bible - 1834
5:3: I know Ephraim - There is much emphasis on the "I." It is like our, "I have known," or "I, I, have known." God had known him all along, if we may so speak. However deep they may have laid their plans of blood, however they would or do hide them from man, and think that no eye seeth them, and say, "Who seeth me? and who knoweth me? I, to whose eyes all things are naked and opened Heb 4:13, have all along known them, and nothing of them has been hid from Me. For, He adds, even now, now when, under a fair outward show, they are veiling the depth of their sin, now, when they think that their way is hid in darkness, I know their doings, that they are defiling themselves. Sin never wanted specious excuse. Now too unbelievers are mostly fond of precisely those characters in Holy Scripture, whom God condemns. Jeroboam doubtless was accounted a patriot, vindicating his country from oppressive taxation, which Rehoboam insolently threatened. Jerusalem, as lying in the Southernmost tribe, was represented, as ill-selected for the place of the assemblage of the tribes. Bethel, on the contrary, was hallowed by visions; it had been the abode, for a time, of the ark.
It lay in the tribe of Ephraim, which they might think to have been unjustly deprived of its privilege. Dan was a provision for the Northern tribes. Such was the exterior. God says in answer, "I know Ephraim." "Known unto God are all his works from the beginning of the world" Act 15:18. Although (in some way unknown to us) not interfering with our free-will, known unto God are our thoughts and words and deeds, before they are framed, while they are framed, while they are being spoken and done; known to Him is all which we do, and all which, under any circumstances, we should do. This he knows with a knowledge, before the things were. : "All His creatures, corporeal or spiritual, He doth not therefore know, because they are; but they therefore are, because He knoweth them. For He was not ignorant, what He was about to create; nor did He know them, after He had created them, in any other way than before. For no accession to His knowledge came from them; but, they existing when and as was meet, that knowledge remained as it was." How strange then to think of hiding from God a secret sin, when He knew, before He created thee, that He created thee liable to this very temptation, and to be assisted amidst it with just that grace which thou art resisting! God had known Israel, but it was not with the knowledge of love, of which He says, "The Lord knoweth the way of the righteous" Psa 1:6, and, "if any man love God, the same is known of Him, but with the knowledge of condemnation, whereby He, the Searcher of hearts, knows the sin which He judges" Co1 8:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: know: Amo 3:2; Heb 4:13; Rev 3:15
Ephraim: Hos 5:9, Hos 5:11, Hos 5:13, Hos 6:4, Hos 8:11, Hos 12:1, Hos 13:1; Gen 48:19, Gen 48:20; Deu 33:17; Isa 7:5, Isa 7:8, Isa 7:9, Isa 7:17
thou: Hos 4:17, Hos 4:18; Kg1 12:26-33, Kg1 14:14-16; Ezek. 23:5-21
Carl Friedrich Keil and Franz Delitzsch
5:3
"I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou hast committed whoredom; Israel has defiled itself. Hos 5:4. Their works do not allow to return to their God, for the spirit of whoredom is in them, and they know not Jehovah." By עתּה, the whoredom of Ephraim is designated as in fact lying before them, and therefore undeniable; but not, as Hitzig supposes, an act which has taken place once for all, viz., the choice of a king, by which the severance of the kingdoms and the previous idolatry had been sanctioned afresh. נטמא, defiled by whoredom, i.e., idolatry. Their works do not allow them to return to their God, because the works are merely an emanation of the character and state of the heart, and in their hearts the demon of whoredom has its seat (cf. Hos 4:12), and the knowledge of the Lord is wanting; that is to say, the demoniacal power of idolatry has taken complete possession of the heart, and stifled the knowledge of the true God. The rendering, "they do not direct their actions to this," is incorrect, and cannot be sustained by an appeal to the use of נתן לב in Judg 15:1 and 1Kings 24:8., or to Judg 3:28.
Geneva 1599
5:3 I know (d) Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, [and] Israel is defiled.
(d) They boasted themselves not only to be Israelites, but also Ephraimites, because their King Jeroboam came from that tribe.
John Gill
5:3 I know Ephraim, and Israel is not hid from me,.... Though they may cover their designs from men, and seek deep to hide their counsel from the Lord, and make plausible pretences for what they do, and put on an appearance of religion; yet God, who knows all men, and their hearts, cannot be deceived; he judges not according to outward appearance; all things are naked and open to him; nor can any hide themselves from him; he knows their persons, intentions, and designs, as well as actions. Kimchi interprets Ephraim of Jeroboam, the son of Nebat, who was of that tribe; others, of the tribe itself, and Israel of the other nine tribes; others take Ephraim for the ten tribes, and Israel for the two tribes: but it is best to understand Ephraim and Israel of the same, even of the ten tribes; whose works, as the Targum paraphrases it, the Lord knew, particularly what follows:
for now, O Ephraim, thou committest whoredom; both corporeal and spiritual adultery, which frequently went together, as observed in the preceding chapter: the Lord knew their corporeal whoredom, though ever so secretly committed, and their spiritual adultery or idolatry, under all the specious pretences of worshipping him; which was an abhorrence to him, as well as a pollution to them:
and Israel is defiled; with the same sins; for all sin is of a defiling nature, and especially those mentioned, which defile body and soul, and render men loathsome and abominable in the sight of God.
Robert Jamieson, A. R. Fausset and David Brown
5:3 Ephraim--the tribe so called, as distinguished from "Israel" here, the other nine tribes. It was always foremost of the tribes of the northern kingdom. For four hundred years in early history, it, with Manasseh and Benjamin, its two dependent tribes, held the pre-eminence in the whole nation. Ephraim is here addressed as foremost in idolatry.
I how . . . not hid from me--notwithstanding their supposed profound cunning (Hos 5:2; Rev_ 2:2, Rev_ 2:9, Rev_ 2:13, Rev_ 2:19).
now--"though I have been a rebuker of all them" (Hos 5:2) who commit such spiritual whoredoms, thou art now continuing in them.
5:45:4: Ո՛չ ետուն զխորհուրդս իւրեանց դառնալ առ Աստուած իւրեանց. զի ա՛յս պոռնկութեան է ՚ի նոսա. եւ զՏէր ո՛չ ծանեան[10388]։ [10388] Օրինակ մի. Զի այս ՚ի պոռնկութենէ է ՚ի նոսա։
4 Նրանք չմտածեցին վերադառնալ իրենց Աստծուն,որովհետեւ պոռնկութեան չար ոգին նրանց մէջ է,եւ Տիրոջը չճանաչեցին:
4 Անոնք իրենց գործերը չեն շտկեր*,Որ իրենց Աստուծոյն դառնան. Քանզի անոնց մէջ պոռնկութեան ոգի կայ Ու Տէրը չեն ճանչնար։
Ոչ ետուն զխորհուրդս իւրեանց դառնալ առ Աստուած իւրեանց. զի այս պոռնկութեան է ի նոսա, եւ զՏէր ոչ ծանեան:

5:4: Ո՛չ ետուն զխորհուրդս իւրեանց դառնալ առ Աստուած իւրեանց. զի ա՛յս պոռնկութեան է ՚ի նոսա. եւ զՏէր ո՛չ ծանեան[10388]։
[10388] Օրինակ մի. Զի այս ՚ի պոռնկութենէ է ՚ի նոսա։
4 Նրանք չմտածեցին վերադառնալ իրենց Աստծուն,որովհետեւ պոռնկութեան չար ոգին նրանց մէջ է,եւ Տիրոջը չճանաչեցին:
4 Անոնք իրենց գործերը չեն շտկեր*,Որ իրենց Աստուծոյն դառնան. Քանզի անոնց մէջ պոռնկութեան ոգի կայ Ու Տէրը չեն ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 Дела их не допускают их обратиться к Богу своему, ибо дух блуда внутри них, и Господа они не познали.
5:4 οὐκ ου not ἔδωκαν διδωμι give; deposit τὰ ο the διαβούλια διαβουλιον he; him τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return πρὸς προς to; toward τὸν ο the θεὸν θεος God αὐτῶν αυτος he; him ὅτι οτι since; that πνεῦμα πνευμα spirit; wind πορνείας πορνεια prostitution; depravity ἐν εν in αὐτοῖς αυτος he; him ἐστιν ειμι be τὸν ο the δὲ δε though; while κύριον κυριος lord; master οὐκ ου not ἐπέγνωσαν επιγινωσκω recognize; find out
5:4 לֹ֤א lˈō לֹא not יִתְּנוּ֙ yittᵊnˌû נתן give מַ֣עַלְלֵיהֶ֔ם mˈaʕallêhˈem מַעֲלָל deed לָ lā לְ to שׁ֖וּב šˌûv שׁוב return אֶל־ ʔel- אֶל to אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) כִּ֣י kˈî כִּי that ר֤וּחַ rˈûₐḥ רוּחַ wind זְנוּנִים֙ zᵊnûnîm זְנוּנִים fornication בְּ bᵊ בְּ in קִרְבָּ֔ם qirbˈām קֶרֶב interior וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹ֥א lˌō לֹא not יָדָֽעוּ׃ yāḏˈāʕû ידע know
5:4. non dabunt cogitationes suas ut revertantur ad Dominum suum quia spiritus fornicationis in medio eorum et Dominum non cognoveruntThey will not set their thoughts to return to their God: for the spirit of fornication is in the midst of them, and they have not known the Lord.
4. Their doings will not suffer them to turn unto their God: for the spirit of whoredom is within them, and they know not the LORD.
They will not frame their doings to turn unto their God: for the spirit of whoredoms [is] in the midst of them, and they have not known the LORD:

5:4 Дела их не допускают их обратиться к Богу своему, ибо дух блуда внутри них, и Господа они не познали.
5:4
οὐκ ου not
ἔδωκαν διδωμι give; deposit
τὰ ο the
διαβούλια διαβουλιον he; him
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
αὐτῶν αυτος he; him
ὅτι οτι since; that
πνεῦμα πνευμα spirit; wind
πορνείας πορνεια prostitution; depravity
ἐν εν in
αὐτοῖς αυτος he; him
ἐστιν ειμι be
τὸν ο the
δὲ δε though; while
κύριον κυριος lord; master
οὐκ ου not
ἐπέγνωσαν επιγινωσκω recognize; find out
5:4
לֹ֤א lˈō לֹא not
יִתְּנוּ֙ yittᵊnˌû נתן give
מַ֣עַלְלֵיהֶ֔ם mˈaʕallêhˈem מַעֲלָל deed
לָ לְ to
שׁ֖וּב šˌûv שׁוב return
אֶל־ ʔel- אֶל to
אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
כִּ֣י kˈî כִּי that
ר֤וּחַ rˈûₐḥ רוּחַ wind
זְנוּנִים֙ zᵊnûnîm זְנוּנִים fornication
בְּ bᵊ בְּ in
קִרְבָּ֔ם qirbˈām קֶרֶב interior
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֹ֥א lˌō לֹא not
יָדָֽעוּ׃ yāḏˈāʕû ידע know
5:4. non dabunt cogitationes suas ut revertantur ad Dominum suum quia spiritus fornicationis in medio eorum et Dominum non cognoverunt
They will not set their thoughts to return to their God: for the spirit of fornication is in the midst of them, and they have not known the Lord.
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Adam Clarke: Commentary on the Bible - 1831
5:4: They will not frame their doings - They never purpose to turn to God, they have fully imbibed the spirit of idolatry.
Albert Barnes: Notes on the Bible - 1834
5:4: They will not frame their doings ... - They were possessed by an evil spirit, impelling and driving them to sin; "the spirit of whoredoms is in the midst of them," i. e., in their very inward self, their center, so to speak; in their souls, where reside the will, the reason, the judgment; and so long as they did not, by the strength of God, dislodge him, they would and could not frame their acts, so as to repent and turn to God. For a mightier impulse mastered them and drove them into sin, as the evil spirit drove the swine into the deep.
The rendering of the margin, although less agreeable to the Hebrew, also gives a striking sense. "Their doings will not suffer them to turn unto their God." Not so much that their habits of sin had got an absolute mastery over them, so as to render repentance impossible; but rather, that it was impossible that they should turn inwardly, while they did not turn outwardly. Their evil doings, so long as they persevered in doing them, took away all heart, whereby to turn to God with a solid conversion.
And yet He was "their God;" this made their sin the more grievous. He, whom they would not turn to, still owned them, was still ready to receive them as "their God." For the prophet continues, "and they have not known the Lord." Him, "their God," they knew not. For the spirit which possessed them hindered them from thought, from memory, from conception of spiritual things. They did not turn to God,
(1) because the evil spirit held them, and so long as they allowed his hold, they were filled with carnal thoughts which kept them back from God.
(2) they did not know God; so that, not knowing how good and how great a good He is in Himself, and how good to us, they had not even the desire to turn to Him, for love of Himself, yea even for love of themselves. They saw not, that they lost a loving God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: They will not frame their doings: Heb. They will not give, Or, their doings will not suffer them. Psa 36:1-4, Psa 78:8; Joh 3:19, Joh 3:20; Th2 2:11, Th2 2:12
for: Hos 4:12; Jer 50:38
and: Hos 4:1; Sa1 2:12; Psa 9:10; Jer 9:6, Jer 9:24, Jer 22:15, Jer 22:16, Jer 24:7; Joh 8:55, Joh 16:3; Jo1 2:3, Jo1 2:4
John Gill
5:4 They will not frame their doings to turn unto their God,.... Either their evil doings; they will not leave, as the Targum and Jarchi (g); their evil ways and worship, their adultery and idolatry; which was necessary to repentance and true conversion to God, whom they yet professed to be their God, though they had so sadly departed from him: or their good works; they did not choose to do them, which were leading steps to repentance and conversion, or fruits and evidences of it: they had no mind to repent of their sins, and turn from them to the Lord; they had no thought, care, or concern, about these things, but obstinately persisted in their sins and in their impenitence: their wills were wretchedly depraved and corrupted; their hearts hard, perverse, and obstinate; they had no will to that which is good:
for the spirit of whoredom is in the midst of them; an unclean spirit, that prompts them to and pushes them on to commit corporeal and spiritual whoredom; the bias and inclination of their minds were this way which put them upon such evil practices; the spirit of error, which caused them to err, as the Targum and Kimchi; the lying spirit in the false prophets which encouraged them therein; and even himself, the spirit that works in the children of disobedience:
and they have not known the Lord; ignorance of God, his nature and perfections, his will, word, and worship, was the cause of their idolatry, and other sins; see Hos 4:1; and this was wilful and affected ignorance; they knew not, nor would they understand: they rejected the knowledge of God, and the means of it; so the Targum,
"and they sought not instruction (or doctrine) from the Lord.''
(g) So R. Sol. Urbin. fol. 68. 2.
Robert Jamieson, A. R. Fausset and David Brown
5:4 They--Turning from a direct address to Ephraim, he uses the third person plural to characterize the people in general. The Hebrew is against the Margin, their doings will not suffer them" the omission of "them" in the Hebrew after the verb being unusual. The sense is, they are incurable, for they will not permit (as the Hebrew literally means) their doings to be framed so as to turn unto God. Implying that they resist the Spirit of God, not suffering Him to renew them; and give themselves up to "the spirit of whoredoms" (in antithesis to "the Spirit of God" implied in "suffer" or "permit") (Hos 4:12; Is 63:10; Ezek 16:43; Acts 7:51).
5:55:5: Եւ խոնարհեսցի հպարտութիւն Իսրայէլի յերե՛սս նորա. եւ Իսրայէլ եւ Եփրեմ տկարասցի՛ն յանօրէնութիւնս իւրեանց. տկարասցի՛ եւ Յուդայ ընդ նոսա։
5 Իսրայէլի հպարտութիւնը կը խոնարհուի նրա առաջ.ե՛ւ Իսրայէլը, ե՛ւ Եփրեմը կը տկարանան իրենց անօրէնութեան մէջ,կը տկարանայ եւ Յուդան նրանց հետ:
5 Ուստի Իսրայէլի հպարտութիւնը իր երեսին առջեւ պիտի խոնարհի*Եւ Իսրայէլ ու Եփրեմ իրենց անօրէնութիւնովը պիտի գլորին։Յուդան ալ անոնց հետ պիտի գլորի։
Եւ խոնարհեսցի հպարտութիւն Իսրայելի յերեսս նորա. եւ Իսրայէլ եւ Եփրեմ [45]տկարասցին յանօրէնութիւնս իւրեանց, [46]տկարասցի եւ Յուդա ընդ նոսա:

5:5: Եւ խոնարհեսցի հպարտութիւն Իսրայէլի յերե՛սս նորա. եւ Իսրայէլ եւ Եփրեմ տկարասցի՛ն յանօրէնութիւնս իւրեանց. տկարասցի՛ եւ Յուդայ ընդ նոսա։
5 Իսրայէլի հպարտութիւնը կը խոնարհուի նրա առաջ.ե՛ւ Իսրայէլը, ե՛ւ Եփրեմը կը տկարանան իրենց անօրէնութեան մէջ,կը տկարանայ եւ Յուդան նրանց հետ:
5 Ուստի Իսրայէլի հպարտութիւնը իր երեսին առջեւ պիտի խոնարհի*Եւ Իսրայէլ ու Եփրեմ իրենց անօրէնութիւնովը պիտի գլորին։Յուդան ալ անոնց հետ պիտի գլորի։
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5:55:5 И гордость Израиля унижена в глазах их; и Израиль и Ефрем падут от нечестия своего; падет и Иуда с ними.
5:5 καὶ και and; even ταπεινωθήσεται ταπεινοω humble; bring low ἡ ο the ὕβρις υβρις insolence; insult τοῦ ο the Ισραηλ ισραηλ.1 Israel εἰς εις into; for πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even Ισραηλ ισραηλ.1 Israel καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem ἀσθενήσουσιν ασθενεω infirm; ail ἐν εν in ταῖς ο the ἀδικίαις αδικια injury; injustice αὐτῶν αυτος he; him καὶ και and; even ἀσθενήσει ασθενεω infirm; ail καὶ και and; even Ιουδας ιουδας Ioudas; Iuthas μετ᾿ μετα with; amid αὐτῶν αυτος he; him
5:5 וְ wᵊ וְ and עָנָ֥ה ʕānˌā ענה answer גְאֹֽון־ ḡᵊʔˈôn- גָּאֹון height יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in פָנָ֑יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim יִכָּֽשְׁלוּ֙ yikkˈāšᵊlû כשׁל stumble בַּ ba בְּ in עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin כָּשַׁ֥ל kāšˌal כשׁל stumble גַּם־ gam- גַּם even יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah עִמָּֽם׃ ʕimmˈām עִם with
5:5. et respondebit arrogantia Israhel in facie eius et Israhel et Ephraim ruent in iniquitate sua ruet etiam Iudas cum eisAnd the pride of Israel shall answer in his face: and Israel, and Ephraim shall fall in their iniquity, Juda also shall fall with them.
5. And the pride of Israel doth testify to his face: therefore Israel and Ephraim shall stumble in their iniquity; Judah also shall stumble with them.
And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them:

5:5 И гордость Израиля унижена в глазах их; и Израиль и Ефрем падут от нечестия своего; падет и Иуда с ними.
5:5
καὶ και and; even
ταπεινωθήσεται ταπεινοω humble; bring low
ο the
ὕβρις υβρις insolence; insult
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Εφραιμ εφραιμ Ephraim; Efrem
ἀσθενήσουσιν ασθενεω infirm; ail
ἐν εν in
ταῖς ο the
ἀδικίαις αδικια injury; injustice
αὐτῶν αυτος he; him
καὶ και and; even
ἀσθενήσει ασθενεω infirm; ail
καὶ και and; even
Ιουδας ιουδας Ioudas; Iuthas
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
5:5
וְ wᵊ וְ and
עָנָ֥ה ʕānˌā ענה answer
גְאֹֽון־ ḡᵊʔˈôn- גָּאֹון height
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
פָנָ֑יו fānˈāʸw פָּנֶה face
וְ wᵊ וְ and
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim
יִכָּֽשְׁלוּ֙ yikkˈāšᵊlû כשׁל stumble
בַּ ba בְּ in
עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin
כָּשַׁ֥ל kāšˌal כשׁל stumble
גַּם־ gam- גַּם even
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
עִמָּֽם׃ ʕimmˈām עִם with
5:5. et respondebit arrogantia Israhel in facie eius et Israhel et Ephraim ruent in iniquitate sua ruet etiam Iudas cum eis
And the pride of Israel shall answer in his face: and Israel, and Ephraim shall fall in their iniquity, Juda also shall fall with them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Слав. текст: "и смирится укоризна Израилева". Kai tapeinwqhsetai h ubriV, унижена будет гордость Израиля.
Adam Clarke: Commentary on the Bible - 1831
5:5: The pride of Israel doth testify to his face - The effrontery with which they practise idolatry manifests, not only their insolence, but the deep depravity of their heart; but their pride and arrogance shall be humbled.
Albert Barnes: Notes on the Bible - 1834
5:5: And the pride of Israel - Pride was from the first the leading sin of Ephraim. Together with Manasseh, (with whom they made, in some respects, one whole, as "the children of Joseph, Jos 16:4; Jos 17:14), they were nearly equal in number to Judah. When numbered in the wilderness, Judah had 74, 600 fighting men, Ephraim and Manasseh together 72, 700. They speak of themselves as a "great people, forasmuch as the Lord has blessed me hitherto" Jos 17:14. God having chosen, out of them, the leader under whom He brought Israel into the land of promise, they resented, in the following time of the Judges, any deliverance of the land, in which they were not called to take a part. They rebuked Gideon (Jdg 8:1 ff), and suffered very severely for insolence (Jdg 12:1 ff) to Jephthah and the Gileadites. When Gideon, who had refused to be king, was dead, Abimelech, his son by a concubine out of Ephraim, induced the Ephraimites to make Him king over Israel, as being their "bone and their flesh" Jdg 8:31; Jdg 9:1-3, Jdg 9:22.
Lying in the midst of the tribes to the North of Judah, they appear, in antagonism to Judah, to have gathered round them the other tribes, and to have taken, with them, the name of Israel, in contrast with Judah Sa2 2:9-10; Sa2 3:17. Shiloh, where the ark was, until taken by the Philistines, belonged to them. Samuel, the last judge, was raised up out of them Sa1 1:1. Their political dignity was not aggrieved, when God gave Saul, out of "little Benjamin," as king over His people. They could afford to own a king out of the least tribe. Their present political eminence was endangered, when God chose David out of their great rival, the tribe of Judah; their hope for the future was cut off by His promise to the posterity of David. They accordingly upheld, for seven years Sa2 5:5, the house of Saul, knowing that they were acting against the will of God Sa2 3:9. Their religious importance was aggrieved by the removal of the ark to Zion, instead of its being restored to Shiloh Psa 78:60, Psa 78:67-69.
Absalom won them by flattery Sa2 15:2, Sa2 15:5, Sa2 15:10, Sa2 15:12-13; and the rebellion against David was a struggle of Israel against Judah Sa2 16:15; Sa2 17:15; Sa2 18:6. When Absalom was dead, they had scarcely aided in bringing David back, when they fell away again, because their advice had not been first had in bringing him back Sa2 19:41-43; Sa2 20:1-2. Rehoboam was already king over Judah Kg1 11:43, when he came to Shechem to be made king over Israel Kg1 12:1. Then the ten tribes sent for Jeroboam of Ephraim Kg1 11:26, to make him their spokesman, and, in the end, their king. The rival worship of Bethel provided, not only for the indolence, but for the pride of his tribe. He made a state-worship at Bethel, over-against the worship ordained by God at Jerusalem. Just before the time of Hosea, the political strength of Ephraim was so much superior to that of Judah, that Jehoash, in his pride, compared himself to the cedar of Lebanon, Amaziah king of Judah to the thistle Kg2 14:9. Isaiah speaks of "jealousy" Isa 11:13 or "envy," as the characteristic sin of Israel, which perpetuated that division, which, he foretold, should be healed in Christ. Yet although such was the power and pride of Israel, God foretold that he should first go into captivity, and so it was.
This pride, as it was the origin of the schism of the ten tribes, so it was the means of its continuance. In whatever degree any one of the kings of Israel was better than the rest, still "he departed not from the sins of Jeroboam, who made Israel to sin." The giving up of any other sin only showed, how deeply rooted this sin was, which even then they would not give up. As is the way of unregenerate man, they would not give themselves up without reserve to God, to do all His will. They could not give up this sin of Jeroboam, without endangering their separate existence as Israel, and owning the superiority of Judah. From this complete self-surrender to God, their pride shrank and held them back.
The pride, which Israel thus showed in refusing to turn to God, and in preferring their sin to "their God," itself, he says, witnessed against them, and condemned them. In the presence of God, there needeth no other witness against the sinner than his own conscience. "it shall witness to his face," "openly, publicly, themselves and all others seeing, acknowledging, and approving the just judgment of God and the recompense of their sin." Pride and carnal sin are here remarkably united.
: "The prophet having said, the spirit of fornication is in the midst of them, assigns as its ground, the pride of Israel will testify to his face, i. e., the sin which, through pride of mind, lurked in secret, bore open witness through sin of the flesh. Wherefore the cleanness of chastity is to be preserved by guarding humility. For if the spirit is piously humbled before God, the flesh is not raised unlawfully above the spirit. For the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawful servitude to the Lord. For if, through pride, it despises its Author, it justly incurs a contest with its subject, the flesh."
Therefore shall Israel and Ephraim fall in - (or by) their iniquity Ephraim, the chief of the ten tribes, is distinguished from the whole, of which it was a part, because it was the rival of Judah, the royal tribe, out of which Jeroboam had sprung, who had formed the kingdom of Israel by the schism from Judah. All Israel, even its royal tribe, where was Samaria, its capital and strength, should fall, their iniquity being the stumbling-block, on which they should fall.
Judah also shall fall with them - "Judah also, being partaker with them in their idolatry and their wickedness, shall partake with them in the like punishment. Sin shall have the like effect in both." Literally, he saith, "Judah hath fallen," denoting, as do other prophets, the certainty of the future event, by speaking of it, as having taken place already; as it had, in the Mind of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: the pride: Hos 7:10; Pro 30:13; Isa 3:9, Isa 9:9, Isa 9:10, Isa 28:1-3
testify: Isa 44:9, Isa 59:12; Jer 14:7; Mat 23:31; Luk 19:22
fall in: Hos 4:5, Hos 14:1; Pro 11:5, Pro 11:21, Pro 14:32, Pro 24:16; Amo 5:2
Judah: Hos 5:14, Hos 8:14; Kg2 17:19, Kg2 17:20; Eze 23:31-35; Amo 2:4, Amo 2:5
Carl Friedrich Keil and Franz Delitzsch
5:5
"And the pride of Ephraim will testify against its face, and Israel and Ephraim will stumble in their guilt; Judah has also stumbled with them." As the meaning "to answer," to bear witness against a person, is well established in the case of ענה ב (cf. Num 35:30; Deut 19:18, and Is 3:9), and ענה בפנים also occurs in Job 16:8 in this sense, we must retain the same meaning here, as Jerome and others have done. And there is the more reason for this, because the explanation based upon the lxx, καὶ ταπεινωθήσεται ἡ ὕβρις, "the haughtiness of Israel will be humbled," can hardly be reconciled with בפניו. "The pride of Israel," moreover, is not the haughtiness of Israel, but that of which Israel is proud, or rather the glory of Israel. We might understand by this the flourishing condition of the kingdom, after Amos 6:8; but it would be only by its decay that this would bear witness against the sin of Israel, so that "the glory of Israel" would stand for "the decay of that glory," which would be extremely improbable. We must therefore explain "the glory of Israel" here and in Hos 7:10 in accordance with Amos 8:7, i.e., we must understand it as referring to Jehovah, who is Israel's eminence and glory; in which case we obtain the following very appropriate thought: They know not Jehovah, they do not concern themselves about Him; therefore He Himself will bear witness by judgments, by the destruction of their false glory (cf. Hos 2:10-14), against the face of Israel, i.e., bear witness to their face. This thought occurs without ambiguity in Hos 7:10. Israel will stumble in its sin, i.e., will fall and perish (as in Hos 4:5). Judah also falls with Israel, because it has participated in Israel's sin (Hos 4:15).
Geneva 1599
5:5 And the (e) pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.
(e) Meaning their condemning of all admonitions.
John Gill
5:5 And the pride of Israel doth testify to his face,.... Or, "does" or "shall answer to his face" (h); contradicts him, convicts him, and fills him with shame; the pride of his heart, and of his countenance, and which appears in all his actions, and which is open and manifest to all, shall stare him in the face, and confound him; even all the sinful actions done by him in a proud and haughty manner, in contempt of God and of his laws, shall fly in his face, and fill him with dread and horror. The Targum is,
"the glory of Israel shall be humbled, and they seeing it:''
instead of greatness, glory, and honour, they formerly had, they shall be in a mean low condition, even in their own land, before they go into captivity; and which their eyes shall behold, as Kimchi explains the paraphrase; and to this sense Jarchi and Aben Ezra incline; and so read the Septuagint, Syriac, and Arabic versions. Some understand this of God himself, who, formerly, at least, was the pride, glory, and excellency of Israel; of whom they were proud, and boasted, and gloried in; even he shall be a swift witness against them: and
therefore shall Israel and Ephraim fall in their iniquity; that is, the ten tribes shall fall by and for their iniquities, such as before mentioned, into ruin and misery; it has respect to their final destruction and captivity by the Assyrians; they first fell into sin, and then by it into ruin: see Hos 14:1;
Judah also shall fall with them; the two tribes of Judah and Benjamin, as they fell into idolatry, and were guilty of the same crimes, so should be involved in the same or like punishment, though not at the same time; for the Babylonish captivity, in which Judah was carried captive, was many years after Israel was carried captive by the Assyrians: unless this is to be understood of the low, afflicted, and distressed condition of Judah, in the times of Ahaz, by Tiglathpileser, king of Assyria, who had a little before carried captive part of Israel, and by others; and in which times Judah fell into idolatrous practices, and fell by them; see 4Kings 15:29.
(h) "respondebit", Montanus, Zanchius, Tarnovius, Rivet, Schmidt; "respondit", Cocceius.
John Wesley
5:5 Doth testify - Is an evident witness against him.
Robert Jamieson, A. R. Fausset and David Brown
5:5 the pride of Israel--wherewith they reject the warnings of God's prophets (Hos 5:2), and prefer their idols to God (Hos 7:10; Jer 13:17).
testify to his face--openly to his face he shall be convicted of the pride which is so palpable in him. Or, "in his face," as in Is 3:9.
Judah . . . shall fall with them--This prophecy is later than Hos 4:15, when Judah had not gone so far in idolatry; now her imitation of Israel's bad example provokes the threat of her being doomed to share in Israel's punishment.
5:65:6: Յորձիւք եւ պատարագօք երթիցեն խնդրել զՏէր, եւ մի՛ գտցեն զնա. զի խո՛յս ետ ՚ի նոցանէ[10389]. [10389] Ոմանք. Եւ ոչ գտցեն զնա... ՚ի նոցանէն։
6 Նրանք ոչխարներով եւ զոհերով կը գնան Տիրոջը որոնելուեւ չեն գտնի նրան,որովհետեւ նա խուսափեց նրանցից:
6 Անոնք իրենց ոչխարներովն ու արջառներովը Տէրը փնտռելու պիտի երթան, բայց պիտի չգտնեն։Անիկա անոնցմէ պահուեցաւ։
[47]Յորձիւք եւ պատարագօք`` երթիցեն խնդրել զՏէր, եւ մի՛ գտցեն զնա, զի խոյս ետ ի նոցանէ:

5:6: Յորձիւք եւ պատարագօք երթիցեն խնդրել զՏէր, եւ մի՛ գտցեն զնա. զի խո՛յս ետ ՚ի նոցանէ[10389].
[10389] Ոմանք. Եւ ոչ գտցեն զնա... ՚ի նոցանէն։
6 Նրանք ոչխարներով եւ զոհերով կը գնան Տիրոջը որոնելուեւ չեն գտնի նրան,որովհետեւ նա խուսափեց նրանցից:
6 Անոնք իրենց ոչխարներովն ու արջառներովը Տէրը փնտռելու պիտի երթան, բայց պիտի չգտնեն։Անիկա անոնցմէ պահուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 С овцами своими и волами своими пойдут искать Господа и не найдут Его: Он удалился от них.
5:6 μετὰ μετα with; amid προβάτων προβατον sheep καὶ και and; even μόσχων μοσχος calf πορεύσονται πορευομαι travel; go τοῦ ο the ἐκζητῆσαι εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master καὶ και and; even οὐ ου not μὴ μη not εὕρωσιν ευρισκω find αὐτόν αυτος he; him ὅτι οτι since; that ἐξέκλινεν εκκλινω deviate; avoid ἀπ᾿ απο from; away αὐτῶν αυτος he; him
5:6 בְּ bᵊ בְּ in צֹאנָ֣ם ṣōnˈām צֹאן cattle וּ û וְ and בִ vi בְּ in בְקָרָ֗ם vᵊqārˈām בָּקָר cattle יֵֽלְכ֛וּ yˈēlᵊḵˈû הלך walk לְ lᵊ לְ to בַקֵּ֥שׁ vaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִמְצָ֑אוּ yimṣˈāʔû מצא find חָלַ֖ץ ḥālˌaṣ חלץ draw off מֵהֶֽם׃ mēhˈem מִן from
5:6. in gregibus suis et in armentis suis vadent ad quaerendum Dominum et non invenient ablatus est ab eisWith their flocks and with their herds, they shall go to seek the Lord, and shall not find him: he is withdrawn from them.
6. They shall go with their flocks and with their herds to seek the LORD; but they shall not find him: he hath withdrawn himself from them.
They shall go with their flocks and with their herds to seek the LORD; but they shall not find [him]; he hath withdrawn himself from them:

5:6 С овцами своими и волами своими пойдут искать Господа и не найдут Его: Он удалился от них.
5:6
μετὰ μετα with; amid
προβάτων προβατον sheep
καὶ και and; even
μόσχων μοσχος calf
πορεύσονται πορευομαι travel; go
τοῦ ο the
ἐκζητῆσαι εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
οὐ ου not
μὴ μη not
εὕρωσιν ευρισκω find
αὐτόν αυτος he; him
ὅτι οτι since; that
ἐξέκλινεν εκκλινω deviate; avoid
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
5:6
בְּ bᵊ בְּ in
צֹאנָ֣ם ṣōnˈām צֹאן cattle
וּ û וְ and
בִ vi בְּ in
בְקָרָ֗ם vᵊqārˈām בָּקָר cattle
יֵֽלְכ֛וּ yˈēlᵊḵˈû הלך walk
לְ lᵊ לְ to
בַקֵּ֥שׁ vaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִמְצָ֑אוּ yimṣˈāʔû מצא find
חָלַ֖ץ ḥālˌaṣ חלץ draw off
מֵהֶֽם׃ mēhˈem מִן from
5:6. in gregibus suis et in armentis suis vadent ad quaerendum Dominum et non invenient ablatus est ab eis
With their flocks and with their herds, they shall go to seek the Lord, and shall not find him: he is withdrawn from them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:6: They shall go with their flocks - They shall offer many sacrifices, professing to seek and be reconciled to the Lord; but they shall not find him. As they still retain the spirit of their idolatry, he has withdrawn himself from them.
Albert Barnes: Notes on the Bible - 1834
5:6: They shall go with their flocks - "They had let slip the day of grace, wherein God had called them to repentance, and promised to be found of them and to accept them. When then the decree was gone forth and judgment determined against them, all their outward shew of worship and late repentance shall not pRev_ail to gain admittance for them to Him. He will not be found of them, hear them, nor accept them. They stopped their ears obstinately against Him calling on them, and proffering mercy in the day of mercy: He will now stop His ear against them, crying for it in the Day of Judgment." Repenting thus late, (as is the case with most who repent, or think that they repent, at the close of life) they did not repent out of the love of God, but out of slavish fear, on account of the calamity which was coming upon them. But the main truth, contained in this and other passages of Holy Scripture which speak of a time when it is too late to turn to God, is this: that "it shall be too late to knock when the door shall be shut, and too late to cry for mercy when it is the time of justice."
God waits long for sinners; He threatens long before He strikes; He strikes and pierces in lesser degrees, and with increasing severity, before the final blow comes. In this life, He places man in a new state of trial, even after His first judgments have fallen on the sinner. But the general rule of His dealings is this; that, when the time of each judgment is actually come, then, as to "that" judgment, it is too late to pray. It is "not" too late for other mercy, or for final forgiveness, so long as man's state of probation lasts; but it is too late as to this one. And thus, each judgment in time is a picture of the eternal judgment, when the day of mercy is past foRev_er, to those who have finally, in this life, hardened themselves against it. But temporal mercies correspond with temporal judgments; eternal mercy with eternal judgment. In time, it may be too late to turn away temporal judgments; it is not too late, while God continues grace, to flee from eternal; and the desire not to lose God, is a proof to the soul that it is not forsaken by God, by whom alone the longing for Himself is kept alive or re-awakened in His creature.
They shall not find Him - This befell the Jews in the time of Josiah. Josiah himself "turned to the Lord with all his heart and with all his soul and with all his might, according to all the law of Moses" Kg2 23:25-27. He put away idolatry thoroughly; and the people so tier followed his example. He held such a Passover, as had not been held since the time of the judges. "Notwithstanding the Lord turned not from the fierceness of this great wrath, wherewith His anger was kindled against Judah because of all the provocations that Manasseh had provoked Him withal. And the Lord said, I will remove Judah out of My sight, as I have removed Israel, and will cast off this city Jerusalem, which I have chosen, and the house of which I said, My name shall be there."
The prophet describes the people, as complying with God's commands; "they shall go," i. e., to the place which God had chosen and commanded, "with their flocks and their herds," i. e., with the most costly sacrifices, "the flocks" supplying the sheep and goats prescribed by the law; the "herds" supplying the bullocks, calves and heifers offered. They seem to have come, so far, sincerely. Yet perhaps it is not without further meaning, that the prophet speaks of those outward sacrifices only, not of the heart; and the reformation under Josiah may therefore have failed, because the people were too ingrained with sin under Manasseh, and returned outwardly only under Josiah, as they fell back again after his death. And so God speaketh here, as He does by David, "I will take no bullock out of thine house, nor he-goat out of thy fold. Thinkest thou, that I will eat bulls' flesh, or drink the blood of goats?" Psa 50:9, Psa 50:13, and by Isaiah, "To what purpose is the multitude of your sacrifices unto Me? I am full of the burnt-offerings of rams, and the fat of fed beasts" Isa 1:11.
He hath withdrawn Himself from them - Perhaps he would say, that God, as it were "freed Himself" from them, as He saith in Isaiah, "I am weary to bear them" Isa 1:14, the union of sacrifices and of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: go: Exo 10:9, Exo 10:24-26; Pro 15:8, Pro 21:27; Jer 7:4; Mic 6:6, Mic 6:7
they: Pro 1:28; Isa 1:11-15, Isa 66:3; Jer 11:11; Lam 3:44; Eze 8:18; Amo 5:21-23; Mic 3:4; Joh 7:34
he: Sol 5:6; Luk 5:16
Carl Friedrich Keil and Franz Delitzsch
5:6
Israel, moreover, will not be able to avert the threatening judgment by sacrifices. Jehovah will withdraw from the faithless generation, and visit it with His judgments. This is the train of thought in the next strophe (Hos 5:6-10). Hos 5:6. "They will go with their sheep and their oxen to seek Jehovah, and will not find Him: He has withdrawn Himself from them. Hos 5:7. They acted treacherously against Jehovah, for they have born strange children: now will the new moon devour them with their fields." The offering of sacrifices will be no help to them, because God has withdrawn Himself from them, and does not hear their prayers; for God has no pleasure in sacrifices which are offered in an impenitent state of mind (cf. Hos 6:6; Is 1:11.; Jer 7:21.; Ps 50:7, Ps 50:8.). The reason for this is given in Hos 5:7. Bâgad, to act faithlessly, which is frequently applied to the infidelity of a wife towards her husband (e.g., Jer 3:20; Mal 2:14; cf. Ex 21:8), points to the conjugal relation in which Israel stood to Jehovah. Hence the figure which follows. "Strange children" are such as do not belong to the home (Deut 25:5), i.e., such as have not sprung from the conjugal union. In actual fact, the expression is equivalent to בּני זנוּנים in Hos 1:2; Hos 2:4, though zâr does not expressly mean "adulterous." Israel ought to have begotten children of God in the maintenance of the covenant with the Lord; but in its apostasy from God it had begotten an adulterous generation, children whom the Lord could not acknowledge as His own. "The new moon will devour them," viz., those who act so faithlessly. the meaning is not, "they will be destroyed on the next new moon;" but the new moon, as the festal season, on which sacrifices were offered (1Kings 20:6, 1Kings 20:29; Is 1:13-14), stands here for the sacrifices themselves that were offered upon it. The meaning is this: your sacrificial feast, your hypocritical worship, so far from bringing you salvation, will rather prove your sin. חלקיהם are not sacrificial portions, but the hereditary portions of Israel, the portions of land that fell to the different families and households, and from the produce of which they offered sacrifices to the Lord.
(Note: It is very evident from this verse, that the feasts and the worship prescribed in the Mosaic law were observed in the kingdom of the ten tribes, at the places of worship in Bethel and Dan.)
John Gill
5:6 They shall go with their flocks and with their herds to seek the Lord,.... Not only the two tribes of Judah and Benjamin, to whom Kimchi, Aben Ezra, and Abarbinel, restrain the words; but the ten tribes of Israel also, who, when in distress, and seeing ruin coming upon them, should seek the Lord; seek help from him against their enemies, and the pardon of their sins; seek his face and favour, and to appease his wrath, by bringing a multitude of sacrifices out of their flocks and herds; such a number of them, as if they brought all their flocks and herds with them; but not with true repentance for their sins, nor with faith in the great sacrifice, which legal sacrifices, rightly performed, prefigured. Kimchi refers this to the times of Josiah; but, as it respects Israel as well as Judah, it seems to design some time a little before the ruin of them both:
but they shall not find him; shall not find grace and mercy with him; he will not be favourable to them, will not afford them any help, but give them up to utter ruin and destruction; as he did Israel at the Assyrian captivity, and Judah at the Babylonish captivity:
he hath withdrawn himself from them; the glory of the Lord departed from them; his Shechinah, or divine Majesty, as the Targum, removed from them, because of their idolatry, and other sins; they sought him not where and while he was to be found; and therefore, when they sought him, found him not, because he had withdrawn his presence from among them, being provoked by their iniquities.
John Wesley
5:6 To seek the Lord - The Jewish doctors tell us, that under Hosea, Israel had liberty of bringing their sacrifices to Jerusalem. Shall not find him - God will not be found of them. Hath withdrawn himself - For their impenitency.
Robert Jamieson, A. R. Fausset and David Brown
5:6 with . . . flocks--to propitiate Jehovah (Is 1:11-15).
seek . . . not find--because it is slavish fear that leads them to seek Him; and because it then shall be too late (Prov 1:28; Jn 7:34).
5:75:7: զի զՏէր թողին. քանզի որդիք օտա՛րք ծնան նոցա. արդ՝ այժմ կերիցէ՛ զնոսա երեւիլ, եւ զվիճակս նոցա։
7 Նրանք Տիրոջը թողեցին,քանի որ օտար որդիներ ծնուեցին նրանց: Ահա այժմ թրթուրը կ’ուտի նրանց,նրանց եւ նրանց երկիրը:
7 Անոնք Տէրոջը անհաւատարմութիւն ըրին, Քանզի օտար տղաքներ ծնան. Հիմա իրենց վիճակներովը մէկտեղ Մէկ ամսուան մէջ պիտի սպառին*։
զի զՏէր թողին, քանզի որդիք օտարք ծնան նոցա. արդ այժմ կերիցէ զնոսա [48]երեւիլ եւ զվիճակս`` նոցա:

5:7: զի զՏէր թողին. քանզի որդիք օտա՛րք ծնան նոցա. արդ՝ այժմ կերիցէ՛ զնոսա երեւիլ, եւ զվիճակս նոցա։
7 Նրանք Տիրոջը թողեցին,քանի որ օտար որդիներ ծնուեցին նրանց: Ահա այժմ թրթուրը կ’ուտի նրանց,նրանց եւ նրանց երկիրը:
7 Անոնք Տէրոջը անհաւատարմութիւն ըրին, Քանզի օտար տղաքներ ծնան. Հիմա իրենց վիճակներովը մէկտեղ Մէկ ամսուան մէջ պիտի սպառին*։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Господу они изменили, потому что родили чужих детей; ныне новый месяц поест их с их имуществом.
5:7 ὅτι οτι since; that τὸν ο the κύριον κυριος lord; master ἐγκατέλιπον εγκαταλειπω abandon; leave behind ὅτι οτι since; that τέκνα τεκνον child ἀλλότρια αλλοτριος another's; stranger ἐγεννήθησαν γενναω father; born αὐτοῖς αυτος he; him νῦν νυν now; present καταφάγεται κατεσθιω consume; eat up αὐτοὺς αυτος he; him ἡ ο the ἐρυσίβη ερυσιβη and; even τοὺς ο the κλήρους κληρος lot; allotment αὐτῶν αυτος he; him
5:7 בַּ ba בְּ in יהוָ֣ה [yhwˈāh] יְהוָה YHWH בָּגָ֔דוּ bāḡˈāḏû בגד deal treacherously כִּֽי־ kˈî- כִּי that בָנִ֥ים vānˌîm בֵּן son זָרִ֖ים zārˌîm זָר strange יָלָ֑דוּ yālˈāḏû ילד bear עַתָּ֛ה ʕattˈā עַתָּה now יֹאכְלֵ֥ם yōḵᵊlˌēm אכל eat חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month אֶת־ ʔeṯ- אֵת together with חֶלְקֵיהֶֽם׃ ס ḥelqêhˈem . s חֵלֶק share
5:7. in Domino praevaricati sunt quia filios alienos genuerunt nunc devorabit eos mensis cum partibus suisThey have transgressed against the Lord: for they have begotten children that are strangers: now shall a month devour them with their portions.
7. They have dealt treacherously against the LORD; for they have borne strange children: now shall the new moon devour them with their fields.
They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions:

5:7 Господу они изменили, потому что родили чужих детей; ныне новый месяц поест их с их имуществом.
5:7
ὅτι οτι since; that
τὸν ο the
κύριον κυριος lord; master
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
ὅτι οτι since; that
τέκνα τεκνον child
ἀλλότρια αλλοτριος another's; stranger
ἐγεννήθησαν γενναω father; born
αὐτοῖς αυτος he; him
νῦν νυν now; present
καταφάγεται κατεσθιω consume; eat up
αὐτοὺς αυτος he; him
ο the
ἐρυσίβη ερυσιβη and; even
τοὺς ο the
κλήρους κληρος lot; allotment
αὐτῶν αυτος he; him
5:7
בַּ ba בְּ in
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
בָּגָ֔דוּ bāḡˈāḏû בגד deal treacherously
כִּֽי־ kˈî- כִּי that
בָנִ֥ים vānˌîm בֵּן son
זָרִ֖ים zārˌîm זָר strange
יָלָ֑דוּ yālˈāḏû ילד bear
עַתָּ֛ה ʕattˈā עַתָּה now
יֹאכְלֵ֥ם yōḵᵊlˌēm אכל eat
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
אֶת־ ʔeṯ- אֵת together with
חֶלְקֵיהֶֽם׃ ס ḥelqêhˈem . s חֵלֶק share
5:7. in Domino praevaricati sunt quia filios alienos genuerunt nunc devorabit eos mensis cum partibus suis
They have transgressed against the Lord: for they have begotten children that are strangers: now shall a month devour them with their portions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Слова родили чужих детей некоторые экзегеты понимают в том смысле, что, уклонившись от служения Господу, израильтяне также вступали в браки с язычницами, от которых и рождали детей. Но слова пророка можно понимать и в общем нравственно-религиозном смысле. Словами ныне новый месяц поест их с их имуществом, пророк хочет выразить ту мысль, что жертвы, приносимые в дни нового месяца (новомесячия) не только не принесут спасения лицемерному, идолопоклонствующему народу, но наоборот, приведут его к погибели, "поедят их с их имуществом" (ср. Иер III:23-24) или по тексту слав. с их "причастиями" т. е. земельными наделами (chelkejchem). Вместо рус. новый месяц в слав. ржа (erusibh), так как LXX, по-видимому, вместо chodesch читали cheres чесотка.
Adam Clarke: Commentary on the Bible - 1831
5:7: Now shall a month devour them - In a month's time the king of Assyria shall be upon them, and oblige them to purchase their lives and liberties by a grievous tax of fifty shekels per head. This Menahem, king of Israel, gave to Pul, king of Assyria, Kg2 15:16-20. Instead of month, some translate the original locust. "The locusts shall devour them."
Albert Barnes: Notes on the Bible - 1834
5:7: They have dealt treacherously - Literally, "have cloaked," and so, acted deceitfully. The word is used of treachery of friend toward his friend, of the husband to his wife, or the wife husband. "Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord" Jer 3:20. God, even in His upbraiding, speaks very tenderly to them, as having been in the closest, dearest relation to Himself.
For they have begotten strange children - God had made it a ground of the future blessing of Abraham, "I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment" Gen 18:19. But these, contrariwise, themselves being idolaters and estranged from God, had children, who fell away like themselves, strangers to God, and looked upon as strangers by Him. The children too of the forbidden marriages with the pagan were, by their birth, strange or foreign children, even before they became so in act; and they became so the more in act, because they were so by birth. The next generation then growing up more estranged from God than themselves, what hope of amendment was there?
Now shall a month devour - The word now denotes the nearness and suddenness of God's judgments; the term "month," their rapidity. A "month" is not only a brief time, but is almost visibly passing away; the moon, which measures it, is never at one stay, waxing until it is full, then waning until it disappears. Night by night bears witness to the month's decay. The iniquity was full; the harvest was ripe; "now," suddenly, rapidly, completely, the end should come. One month should "devour them with their portions." God willed to be the Portion of His people; He had said, "the Lord's portion is His people; Jacob is the lot of His inheritance" Deu 32:9. To Himself He had given the title, "the protion of Jacob" Jer 10:16. Israel had chosen to himself "other portions" out of God, for these, he had forsaken his God; therefore he should be consumed with them. "All that they had, all that they possessed, enjoyed, trusted in, all, at once, shall that short space, suddenly and certainly to come; devour, deprive and bereave them of; none of them shall remain with them or profit them in the day of wrath."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: dealt: Hos 6:7; Isa 48:8, Isa 59:13; Jer 3:20, Jer 5:11
begotten: Neh 13:23, Neh 13:24; Psa 144:7, Psa 144:11; Mal 2:11-15
a month: Eze 12:28; Zac 11:8
Geneva 1599
5:7 They have dealt treacherously against the LORD: for they have begotten (f) strange children: now shall (g) a month devour them with their portions.
(f) That is, their children are degenerate, so that there is no hope in them.
(g) Their destruction is not far off.
John Gill
5:7 They have dealt treacherously against the Lord,.... Which was the reason of his departure from them; as a woman deals treacherously with her husband when she is unfaithful to him, and commits adultery; so Israel and Judah dealt treacherously with the Lord, who stood in the relation of a husband to them in covenant, by committing idolatry;
for they have begotten strange children; either of strange women, the daughters of idolatrous Heathens they married, so the Targum, Jarchi, and Kimchi; or rather their natural children, though born of Israelitish or Jewish parents, both such; yet being educated by them in an idolatrous way, and brought up in the commission of the evils their parents were guilty of, are said to be strange children to the Lord, alienated from him and his worship, and as such to be begotten:
now shall a month devour them with their portions; the Jews understand this literally of the month Ab, the time of Jerusalem's destruction, so Jarchi and R. Jeshuah in Aben Ezra and Ben Melech; or the month Tammuz, in which the city was broke up, and the month Ab, in which it was destroyed, as Kimchi; or rather, which is also a sense he mentions, it signifies a short time, a very little while before the destruction should come; and compares it with Zech 11:8; though, according to the Targum, it is to be understood of every month; and so denotes the continual desolation that should be made, until they were utterly destroyed; but others seem better to interpret it of their new moon, or first day of the month, which they observed in a religious way, by offering sacrifice, &c. and on which they depended; but this should be so far from being of any service to them, that it should turn against them; and, because of the idolatry committed in them, the Lord would hate them, and destroy them on account of them; even their farms, and fields, and vineyards, which were their portions and inheritances; see Is 1:13; unless it is rather to be understood of the parts of the beasts slain in sacrifice on those days, to appease the Lord; which would be so far from doing it, that they would provoke him yet more to wrath, and slay them.
John Wesley
5:7 Have begotten - They have trained up their children in the same idolatry. A month - Possibly it may refer to Shallum's short time of usurpation, which lasted but a month; the Assyrians shall make a speedy conquest over you. With their portions - With all their substance.
Robert Jamieson, A. R. Fausset and David Brown
5:7 treacherously--as to the marriage covenant (Jer 3:20).
strange children--alluding to "children of whoredoms" (Hos 1:2; Hos 2:4). "Strange" or foreign implies that their idolatry was imported from abroad [HENDERSON]. Or rather, "regarded by God as strangers, not His," as being reared in idolatry. The case is desperate, when not only the existing, but also the rising, generation is reared in apostasy.
a month--a very brief space of time shall elapse, and then punishment shall overtake them (Zech 11:8). The allusion seems to be to money loans, which were by the month, not as with us by the year. You cannot put it off; the time of your destruction is immediately and suddenly coming on you; just as the debtor must meet the creditor's demand at the expiration of the month. The prediction is of the invasion of Tiglath-pileser, who carried away Reuben, Gad, Naphtali, and the half tribe of Manasseh.
portions--that is, possessions. Their resources and garrisons will not avail to save them. HENDERSON explains from Is 57:6, "portions" as their idols; the context favors this, "the Lord" the true "portion of His people" (Deut 32:9), being in antithesis to "their portions," the idols.
5:85:8: Փո՛ղ հարէք ՚ի վերայ բլրոց. գոչեցէ՛ք ՚ի վերայ բարձանց. քարո՛զ կարդացէք ՚ի տուն Ովնայ. թէ յիմարեցաւ Բենիամին[10390], [10390] ՚Ի լուս՛՛. ՚ի վերայ՝ ՚Ի վերայ բլրոց, նշանակի՝ ՚ի Հռամայ. զոր ոմանք այսպէս ունին ՚ի բնաբանի. փող հարէք ՚ի Հռամայ ՚ի վերայ բլրոց։
8 Փո՛ղ հնչեցրէք բլուրների վրայ,գոռացէ՛ք բարձունքների վրայ,յայտարարեցէ՛ք Ովնի տանը, թէ յիմարացաւ Բենիամինը,
8 Գաբաայի մէջ շեփոր հնչեցուցէ՛քԵւ Ռամայի մէջ՝ փող։Բեթաւանի մէջ բարձրաձայն կանչեցէ՛ք, Քու ետեւէդ, ո՛վ Բենիամին։
Փող հարէք [49]ի վերայ բլրոց, գոչեցէք ի վերայ բարձանց. քարոզ կարդացէք ի տուն Ովնայ, թէ` Յիմարեցաւ Բենիամին:

5:8: Փո՛ղ հարէք ՚ի վերայ բլրոց. գոչեցէ՛ք ՚ի վերայ բարձանց. քարո՛զ կարդացէք ՚ի տուն Ովնայ. թէ յիմարեցաւ Բենիամին[10390],
[10390] ՚Ի լուս՛՛. ՚ի վերայ՝ ՚Ի վերայ բլրոց, նշանակի՝ ՚ի Հռամայ. զոր ոմանք այսպէս ունին ՚ի բնաբանի. փող հարէք ՚ի Հռամայ ՚ի վերայ բլրոց։
8 Փո՛ղ հնչեցրէք բլուրների վրայ,գոռացէ՛ք բարձունքների վրայ,յայտարարեցէ՛ք Ովնի տանը, թէ յիմարացաւ Բենիամինը,
8 Գաբաայի մէջ շեփոր հնչեցուցէ՛քԵւ Ռամայի մէջ՝ փող։Բեթաւանի մէջ բարձրաձայն կանչեցէ՛ք, Քու ետեւէդ, ո՛վ Բենիամին։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 Вострубите рогом в Гиве, трубою в Раме; возглашайте в Беф-Авене: >
5:8 σαλπίσατε σαλπιζω trumpet; sound the trumpet σάλπιγγι σαλπιγξ trumpet ἐπὶ επι in; on τοὺς ο the βουνούς βουνος mound ἠχήσατε ηχεω sound ἐπὶ επι in; on τῶν ο the ὑψηλῶν υψηλος high; lofty κηρύξατε κηρυσσω herald; proclaim ἐν εν in τῷ ο the οἴκῳ οικος home; household Ων ων astonish; beside yourself Βενιαμιν βενιαμιν Beniamin; Veniamin
5:8 תִּקְע֤וּ tiqʕˈû תקע blow שֹׁופָר֙ šôfˌār שֹׁופָר horn בַּ ba בְּ in † הַ the גִּבְעָ֔ה ggivʕˈā גִּבְעָה Gibeah חֲצֹצְרָ֖ה ḥᵃṣōṣᵊrˌā חֲצֹצְרָה clarion בָּ bā בְּ in † הַ the רָמָ֑ה rāmˈā רָמָה Ramah הָרִ֨יעוּ֙ hārˈîʕû רוע shout בֵּ֣ית אָ֔וֶן bˈêṯ ʔˈāwen בֵּית אָוֶן Beth Aven אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after בִּנְיָמִֽין׃ binyāmˈîn בִּנְיָמִן Benjamin
5:8. clangite bucina in Gabaa tuba in Rama ululate in Bethaven post tergum tuum BeniaminBlow ye the cornet in Gabaa, the trumpet in Rama: howl ye in Bethaven, behind thy back, O Benjamin.
8. Blow ye the cornet in Gibeah, and the trumpet in Ramah: sound an alarm at Beth-aven; behind thee, O Benjamin.
Blow ye the cornet in Gibeah, [and] the trumpet in Ramah: cry aloud [at] Beth- aven, after thee, O Benjamin:

5:8 Вострубите рогом в Гиве, трубою в Раме; возглашайте в Беф-Авене: <<за тобою, Вениамин!>>
5:8
σαλπίσατε σαλπιζω trumpet; sound the trumpet
σάλπιγγι σαλπιγξ trumpet
ἐπὶ επι in; on
τοὺς ο the
βουνούς βουνος mound
ἠχήσατε ηχεω sound
ἐπὶ επι in; on
τῶν ο the
ὑψηλῶν υψηλος high; lofty
κηρύξατε κηρυσσω herald; proclaim
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
Ων ων astonish; beside yourself
Βενιαμιν βενιαμιν Beniamin; Veniamin
5:8
תִּקְע֤וּ tiqʕˈû תקע blow
שֹׁופָר֙ šôfˌār שֹׁופָר horn
בַּ ba בְּ in
הַ the
גִּבְעָ֔ה ggivʕˈā גִּבְעָה Gibeah
חֲצֹצְרָ֖ה ḥᵃṣōṣᵊrˌā חֲצֹצְרָה clarion
בָּ בְּ in
הַ the
רָמָ֑ה rāmˈā רָמָה Ramah
הָרִ֨יעוּ֙ hārˈîʕû רוע shout
בֵּ֣ית אָ֔וֶן bˈêṯ ʔˈāwen בֵּית אָוֶן Beth Aven
אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after
בִּנְיָמִֽין׃ binyāmˈîn בִּנְיָמִן Benjamin
5:8. clangite bucina in Gabaa tuba in Rama ululate in Bethaven post tergum tuum Beniamin
Blow ye the cornet in Gabaa, the trumpet in Rama: howl ye in Bethaven, behind thy back, O Benjamin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Пророк уже провидит вторжение в страну неприятелей. Поэтому он повелевает дать тревожные сигналы в городах. Пророк говорит при этом о Гиве и Раме. С этими именами в Библии упоминается несколько местностей. Пророк, вероятно, имеет в виду Гиву Саулову (1: Цар Х:16; XI:4; ср. Нав XV:57; 1: Цар XIII:16; 3: Цар XV:22; Нав ХVIII:24; Суд ХIX и ХХ), находившуюся между Римом и Иерусалимом, в 20-80: стадиях от Иерусалима, и Раму Вениаминову, лежавшую вблизи Гивы (_Суд XIX:13; Ис Х:29; 3: Цар XV:17; ср. Нав XVIII:25). Оба упомянутые пророком города наездились на Южной границе десятиколенного царства и принадлежали уже к южному царству. Называя именно Гиву и Раму, пророк хочет сказать, что неприятели дошли уже до южной границы царства, заняв всю его территорию. Возглашайте в Беф-авене, слав. "проповедите в дому Онове": имеется в виду Вефиль (ср. прим. к IV:15). Слова за тобою Вениамин взяты, по-видимому, из Суд V:14. Смысл их не вполне ясен и передается различно. По мнению некоторых толкователей, пророк указывает приведенными словами на опасность, угрожающую Израилю от Вениамина; по мнению других, в словах содержится предостережение самому Вениамину (слова acharecha за тобою - считаются особой формой винит. пад. и передаются "берегись Вениамин") или же выражается мысль, что враги не только прошли десятиколенное царство, но и область Вениаминова колена, и находятся уже за (позади) Вениамином. Вместо слов за тобою, Вениамин в слав. "ужасеся Вениамин" exesth В. Полагают, что вместо мазор. acharecha (за тобою) LXX читали jeherad от harad трепетать.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Beth-aven, after thee, O Benjamin. 9 Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be. 10 The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. 11 Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment. 12 Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness. 13 When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound. 14 For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him. 15 I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.
Here is, I. A loud alarm sounded, giving notice of judgments coming (v. 8): Blow you the cornet in Gibeah and in Ramah, two cities near together in the confines of the two kingdoms of Judah and Israel, Gibeah a frontier-town of the kingdom of Judah, Ramah of Israel; so that the warning is hereby sent into both kingdoms. "Cry aloud at Beth-aven, or Bethel, which place seems to be already seized upon by the enemy, and therefore the trumpet is not sounded there, but you hear the outcries of those that shout for mastery, mixed with theirs that are overcome." Let them cry aloud, "After thee, O Benjamin! comes the enemy. The tribe of Ephraim is already vanquished, and the enemy will be upon thy back, O Benjamin! in a little time; thy turn comes next. The cup of trembling shall go round." The prophet had described God's controversy with them as a trial at law (ch. iv. 1); here he describes it as a trial by battle; and here also when he judges he will overcome. Let all therefore prepare to meet their God. He had before spoken of the judgments as certain; here he speaks of them as near; and, when they are apprehended as just at the door, they are very startling and awakening. The blowing of this cornet is explained, v. 9. Among the tribes of Israel have I made known that which shall surely be, that which is true or certain, so the word is. Note, The destruction of impenitent sinners is a thing which shall surely be; it is not mere talk, to frighten them, but it is an irrevocable sentence. And it is a mercy to us that it is made known to us, that we have timely warning given us of it, that we may flee from the wrath to come. It is the privilege of the tribes of Israel that, as they are told their duty, so they are told their danger, by the oracles of God committed to them.
II. The ground of God's controversy with them. 1. He has a quarrel with the princes of Judah, because they were daring leaders in sin, v. 10. They are like those that remove the bound, or the ancient land-marks. God has given them his law, to be a fence about his own property; but they have sacrilegiously broken through it, and set it aside; they have encroached even upon God's rights, have trampled upon the distinctions between good and evil, and the most sacred obligations of reason and equity, thinking, because they were princes, that they might do any thing, Quicquid libet, licet--Their will was a law. Or it may be understood of their invading the liberty and property of the subject for the advancing of the prerogative, which was like removing the ancient land-marks. Some have observed that the princes of Judah were more absolute, and assumed a more arbitrary power, than the princes of Israel did; now, for this, God has a controversy with them: I will pour out my wrath upon them like water, in great abundance, like the waters of the flood, which were poured upon the giants of the old world, for the violence which the earth was filled with through them, Gen. vi. 13. Note, There are bounds which even princes themselves must not remove, bounds both of religion and justice, which they are limited by, and, if they break through them, they must know that there is a God above them that will call them to account for it. 2. He has a quarrel with the people of Ephraim, because they were sneaking followers in sin (v. 11): He willingly walked after the commandment, that is, the commandment of Jeroboam and the succeeding kings of Israel, who obliged all their subjects by a law to worship the calves at Dan and Bethel, and never to go up to Jerusalem to worship. This was the commandment; it was the law of the land, and backed with reasons of state; and the people not only walked after it in a blind implicit obedience to authority, but they willingly walked after it, from a secret antipathy they had to the worship of idols. Note, An easy compliance with the commandments of men that thwart the commandments of God ripens a people for ruin as much as any thing. And the punishment of the sequacious disobedience (if I may so call it) answers to the sin; for it is for this that Ephraim is oppressed and broken in judgment, has all his civil rights and liberties broken in upon and trodden down; and, (1.) It is just with God that it should be so, that those who betray God's property should lose their own, that those who subject their consciences to an infallible judge, and an arbitrary power, should have enough of both. (2.) There is a natural tendency in the thing itself towards it. Those that willingly walk after the commandment, even when it walks contrary to the command of God, will find the commandment an encroaching thing, and that the more power is given it the more it will claim. Note, Nothing gives greater advantage to a mastiff-like tyranny, that is fierce and furious, than a spaniel-like submission, that is fawning and flattering. Thus is Ephraim oppressed and broken in judgment, that is, he is wronged under a face and colour of right. Note, It is a sad and sore judgment upon any people to be oppressed under pretence of having justice done them. This explains the threatening v. 9, Ephraim shall be desolate in the day of rebuke. Note, Daring sinners must expect that a day of rebuke will come, and such a day of rebuke as will make them desolate, will deprive them of the comfort of all they have and all they hope for.
III. The different methods that God would take both with Judah and Ephraim, sometimes one method and sometimes the other, and sometimes both together, or rather by which, first the one and then the other, he would advance towards their complete ruin.
1. He would begin with less judgments, which should sometimes work silently and insensibly (v. 12): I will be (that is, my providences shall be) unto Ephraim as a moth; nay (as it might better be supplied), they are unto Ephraim as a moth, for it is such a sickness as Ephraim now sees, v. 13. Note, The judgments of God are sometimes to a sinful people as a moth, and as rottenness, or as a worm. The former signifies the little animals that breed in clothes, the latter those that breed in wood; as these consume the clothes and the wood, so shall the judgments of God consume them. (1.) Silently, so as not to make any noise in the world, nay, so as they themselves shall not be sensible of it; they shall think themselves safe and thriving, but, when they come to look more narrowly into their state, shall find themselves wasting and decaying. (2.) Slowly, and with long delays and intervals, that he may give them space to repent. Many a nation, as well as many a person, in the prime of its time, dies of a consumption. (3.) Gradually. God comes upon sinners with less judgments, so to prevent greater, if they will be wise and take warning; he comes upon them step by step, to show he is not willing that they should perish. (4.) The moth breeds in the clothes, and the worm or rottenness in the wood; thus sinners are consumed by a fire of their own kindling.
2. When it appeared that those had not done their work he would come upon them with greater (v. 14): I will be unto Ephraim as a lion, and to the house of Judah as a young lion, though Judah is himself, in Jacob's blessing, a lion's whelp. Lest any should think his power weakened, because he was said to be as a moth to them, he says that he will now be as a lion to them, not only to frighten them with his roaring, but to pull them to pieces. Note, If less judgments prevail not to do their work, it may be expected that God will send greater. Christ is sometimes a lion of the tribe of Judah, here he is a lion against that tribe. See what God will do to a people that are secure in sin: Even I will tear. He seems to glory in it, as his prerogative, to be able to destroy, as the alone lawgiver, Jam. iv. 12. "I, even I, will take the work into my own hands; I say it that will do it." There is a more immediate work of God in some judgments than in others. I will tear, and go away. He will go away, (1.) As not fearing them; he will go away in state, and with a majestic face, as the lion from his prey. (2.) As not helping them. If God tear by afflicting providences, and yet by his graces and comforts stays with us, it is well enough; but our condition is sad indeed if he tear and go away, if, when he deprives us of our creature comforts, he does himself depart from us. When he goes away he will take away all that is valuable and dear, for, when God goes, all good goes along with him. He will take away, and none shall rescue him, as the prey cannot be rescued from the lion, Mic. v. 8. Note, None can be delivered out of the hands of God's justice but those that are delivered into the hands of his grace. It is in vain for a man to strive with his Maker.
IV. The different effects of those different methods. 1. When God contended with them by less judgments they neglected him, and sought to creatures for relief, but sought in vain, v. 13. When God was to them as a moth, and as rottenness, they perceived their sickness and their wound; after a while they found themselves going down the hill, and that they were behind--hand in their affairs, their estate was sensibly decaying, and then they sent to the Assyrian, to come in to their assistance, made their court to king Jareb, which some think, was one of the names of Pul, or Tiglathpileser, kings of Assyria, to whom both Israel and Judah applied for relief in their distress, hoping by an alliance with them to repair and re-establish their declining interests. Note, Carnal hearts, in time of trouble, see their sickness and see their wound, but do not see the sin that is the cause of it, nor will be brought to acknowledge that, no, nor to acknowledge the hand of God, his mighty hand, much less his righteous hand, in their trouble; and therefore, instead of going the next way to the Creator, who could relieve them, they take a great deal of pains to go about to creatures, who can do them no service. Those who repent not that they have offended God by their sins are loth to be beholden to him in their afflictions, but would rather seek relief any where than with him. And what is the consequence? Yet could he not heal you, nor cure you of your wound. Note, Those who neglect God, and seek to creatures for help, will certainly be disappointed; those who depend upon them for support will find them, not foundations, but broken reeds; those who depend upon them for supply will find them, not fountains, but broken cisterns; those who depend upon them for comfort and a cure will find them miserable comforters, and physicians of no value. The kings of Assyria, whom Judah and Israel sought unto, distressed them and helped them not, 2 Chron. xxviii. 16, 28. Some make king Jareb to signify the great, potent, or magnificent king, for they built much upon his power; others the king that will plead, or should plead, for they built much upon his wisdom and eloquence, and in his interesting himself in their affairs. They had sent him a present (ch. x. 6), a good fee, and, having so retained him of counsel for them, they doubted not of his fidelity to them; but he deceived them, as an arm of flesh does those that trust in it, Jer. xvii. 5, 6. 2. When, to convince them of their folly, God brought greater judgments upon them, then they would at length be forced to apply to him, v. 15. When he has torn as a lion, (1.) He will leave them: I will go and return to my place, to heaven, or to the mercy-seat, the throne of grace, which is his glory. When God punishes sinners he comes out of his place (Isa. xxvi. 21); but, when he designs them favour, he returns to his place, where he waits to be gracious, upon their submission. Or he will return to his place when he has corrected them, as not regarding them, hiding his face from them, and not taking notice of their troubles or prayers; and this for their further humiliation, till they are qualified in some measure for the returns of his favour. (2.) He will at length work upon them, and bring them home to himself, by their afflictions, which is the thing he waits for; and then he will no longer withdraw from them. Two things are here mentioned as instances of their return:-- [1.] Their penitent confession of sin: Till they acknowledge their offence; marg. Till they be guilty, that is, till they be sensible of their guilt, and be brought to own it, and humble themselves before God for it. Note, When men begin to complain more of their sins than of their afflictions then there begins to be some hope of them; and this is that which God requires of us, when we are under his correcting hand, that we own ourselves in a fault and justly corrected. [2.] Their humble petition for the favour of God: Till they seek my face, which, it may be expected, they will do when they are brought to the last extremity, and they have tried other helpers in vain. In their affliction they will seek me early, that is, diligently and earnestly, and with great importunity; and if they seek him thus, and be sincere in it, though it might be called seeking him late, because it was long ere they were brought to it, yet it is not too late, nay, he is pleased to call it seeking him early, so willing is he to make the best of true penitents in their return to him. Note, When we are under the convictions of sin, and the corrections of the rod, our business is to seek God's face; we must desire the knowledge of him, and an acquaintance with him, that he may manifest himself to us, and for us, in token of his being at peace with us. And it may reasonably be expected that affliction will bring those to God that had long gone astray from him, and kept at a distance. Therefore God for a time turns away from us, that he may turn us to himself, and then return to us. Is any among you afflicted? Let him pray.
Adam Clarke: Commentary on the Bible - 1831
5:8: Blow ye the cornet in Gibeah - Gibeah and Ramah were cities of Judah, in the tribe of Benjamin.
After thee, O Benjamin - An abrupt call of warning. "Benjamin, fly for thy life! The enemy is just behind thee!" This is a prediction of the invasion of the Assyrians, and the captivity of the ten tribes.
Albert Barnes: Notes on the Bible - 1834
5:8: Blow ye the cornet in Gibeah - The evil day and destruction, denounced, is now vividly pictured, as actually come. All is in confusion, hurry, alarm, because the enemy was in the midst of them. The "cornet," an instrument made of horn, was to be blown as the alarm, when the enemy was at hand. The "trumpet" was especially used for the worship of God. "Gibeah and Ramah" were cities of Benjamin, on the borders of Ephraim, where the enemy, who had possessed himself of Israel, would burst in upon Judah. From Bethaven or Bethel, the seat of Ephraim's idolatry, on the border of Benjamin, was to break forth the outcry of destruction, "after thee, O Benjamin;" the enemy is upon thee, just behind thee, pursuing thee. God had promised His people, if they would serve Him, "I will make all thine enemies turn their backs unto thee" Exo 23:27, and had threatened the contrary, if they should "walk contrary to Him." Now that threat was to be fulfilled to the uttermost. The ten tribes are spoken of, as already in possession of the enemy, and he was "upon Benjamin" fleeing before them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: Blow: Hos 8:1; Jer 4:5, Jer 6:1; Joe 2:1, Joe 2:15
Gibeah: Hos 9:9, Hos 10:9; Jdg 19:12-15, Jdg 20:4-6; Sa1 15:34; Sa2 21:6; Isa 10:29
Ramah: Sa1 7:17, Sa1 8:4, Sa1 15:34
Bethaven: Hos 4:15, Hos 10:5, Hos 10:8; Jos 7:2; Kg1 12:29
after: Jdg 5:14
Carl Friedrich Keil and Franz Delitzsch
5:8
The prophet sees in spirit the judgment already falling upon the rebellious nation, and therefore addresses the following appeal to the people. Hos 5:8. "Blow ye the horn at Gibeah, the trumpet at Ramah! Raise the cry at Bethaven, Behind thee, Benjamin!" The blowing of the shōphâr, a far-sounding horn, or of the trumpet
(Note: "The sophar was a shepherd's horn, and was made of a carved horn; the tuba (chătsōtserâh) was made of brass or silver, and sounded either in the time of war or at festivals." - Jerome.)
(chătsōtserâh), was a signal by which the invasion of foes (Hos 8:1; Jer 4:5; Jer 6:1) and other calamities (Joel 2:1, cf. Amos 3:6) were announced, to give the inhabitants warning of the danger that threatened them. The words therefore imply that foes had invaded the land. Gibeah (of Saul; see at Josh 18:28) and Ramah (of Samuel; see at Josh 18:25) were two elevated places on the northern boundary of the tribe of Benjamin, which were well adapted for signals, on account of their lofty situation. The introduction of these particular towns, which did not belong to the tribe of Israel, but to that of Judah, is intended to intimate that the enemy has already conquered the kingdom of the ten tribes, and has advanced to the border of that of Judah. הריע, to make a noise, is to be understood here as relating to the alarm given by the war-signals already mentioned, as in Joel 2:1, cf. Num 10:9. Bethaven is Bethel (Beitin), as in Hos 4:15, the seat of the idolatrous worship of the calves; and בּית is to be taken in the sense of בּבית (according to Ges. 118, 1). The difficult words, "behind thee, Benjamin," cannot indicate the situation or attitude of Benjamin, in relation to Bethel or the kingdom of Israel, or show that "the invasion is to be expected to start from Benjamin," as Simson supposes. For the latter is no more appropriate in this train of thought than a merely geographical or historical notice. The words are taken from the ancient war-song of Deborah (Judg 5:14), but in a different sense from that in which they are used there. There they mean that Benjamin marched behind Ephraim, or joined it in attacking the foe; here, on the contrary, they mean that the foe is coming behind Benjamin - that the judgment announced has already broken out in the rear of Benjamin. There is no necessity to supply "the enemy rises" behind thee, O Benjamin, as Jerome proposes, or "the sword rages," as Hitzig suggests; but what comes behind Benjamin is implied in the words, "Blow ye the horn," etc. What these signals announce is coming after Benjamin; there is no necessity, therefore, to supply anything more than "it is," or "it comes." The prophet, for example, not only announces in Hos 5:8 that enemies will invade Israel, but that the hosts by which God will punish His rebellious people have already overflowed the kingdom of Israel, and are now standing upon the border of Judah, to punish this kingdom also for its sins. This is evident from Hos 5:9, Hos 5:10, which contain the practical explanation of Hos 5:8.
Geneva 1599
5:8 Blow ye the cornet in Gibeah, [and] the trumpet in Ramah: cry aloud [at] Bethaven, after thee, O (h) Benjamin.
(h) That is, all of Israel that was included under this tribe, signifying that the Lord's plagues would pursue them from place to place until they were destroyed.
John Gill
5:8 Blow ye the cornet in Gibeah, and the trumpet in Ramah,.... As an alarm of war, to give notice that the enemy is at hand, just ready to invade the kingdoms of Israel and Judah, and bring destruction upon them; according to the Targum, the words are directed to the prophets,
"O ye prophets, lift up your voice like a trumpet;''
to declare to the people of Judah their sins and transgressions, and the punishment that would be inflicted on them for them; or it may be, this is a call of the people to fasting, mounting, and lamentation, as in Joel 2:1. Gibeah is the same which is called "Gibeah of Saul", 1Kings 11:4; it being the birth place of that prince; and which Josephus (i) calls Gabathsaoule, and interprets it the hill of Saul, and says it was distant from Jerusalem about four miles; though elsewhere (k) he represents it as but two and a half miles; perhaps in the latter place there is a corruption in the number; for, according to Jerom, it was near Ramah, which was seven miles from Jerusalem; he says it is called also "Gibeah of Benjamin", 1Kings 13:2; because it was in that tribe, as was also Ramah; which, according to Eusebius (l), was six miles from Jerusalem; these were near to each other; see Judg 19:13; so that the calamity threatened is what respects the two tribes:
cry aloud at Bethaven; the same with Bethel, or a place near unto it, in the tribe of Benjamin, or on the borders of Ephraim; see Hos 4:15. According to the above writer (m), it lay about twelve miles from Jerusalem; in the way to Sichem; and being upon the borders both of Benjamin and Ephraim, it sometimes belonged to Israel, and sometimes to Judah; see 2Chron 13:19; and seeing, as Jerom observes, that Benjamin was at the back of it (for where the tribe of Benjamin ended, not far in the tribe of Ephraim, according to him, was this city built), it therefore very beautifully follows,
after thee, O Benjamin; that is, either the enemy is after thee, O Benjamin, is just at hand, ready to fall upon thee, and destroy thee, as Jarchi, Kimchi, and Ben Melech; or rather, after the trumpet is blown in Gibeah and Ramah, cities which belonged to Benjamin, let it he blown, either in Bethaven, on the borders of Benjamin and Ephraim; or let it be blown in the tribe of Judah, so that all the twelve tribes may have notice, and prepare for what is coming upon them.
(i) De Bello Jud. l. 5. c. 2. sect. 1. (k) Antiqu. l. 5. c. 2. sect. 8. (l) Apud Reland Palestina Illustrata, l. 3. tom. 2. p. 963. (m) Apud Reland. ib. p. 637.
John Wesley
5:8 Blow ye - Ye watchmen, sound the alarm, the enemy cometh. After thee, O Benjamin - After thy cries. After thee, O Beth - aven, let Benjamin also cry aloud: for they shall also fall for their sin.
Robert Jamieson, A. R. Fausset and David Brown
5:8 The arrival of the enemy is announced in the form of an injunction to blow an alarm.
cornet . . . trumpet--The "cornet" was made of the curved horn of animals and was used by shepherds. The "trumpet" was of brass or silver, straight, and used in wars and on solemn occasions. The Hebrew is hatzotzerah, the sound imitating the trumpet note (Hos 8:1; Num 10:2; Jer 4:5; Joel 2:1).
Gibeah . . . Ramah--both in Benjamin (Is 10:29).
Beth-aven--in Benjamin; not as in Hos 4:15; Beth-el, but a town east of it (Josh 7:2). "Cry aloud," namely, to raise the alarm. "Benjamin" is put for the whole southern kingdom of Judah (compare Hos 5:5), being the first part of it which would meet the foe advancing from the north. "After thee, O Benjamin," implies the position of Beth-aven, behind Benjamin, at the borders of Ephraim. When the foe is at Beth-aven, he is at Benjamin's rear, close upon thee, O Benjamin (Judg 5:14).
5:95:9: եւ Եփրեմ եղեւ յապականութիւն. յաւուրս յանդիմանութեան ՚ի մէջ ազգաց Իսրայէլի ցուցի՛ զհաւատարմութիւնս[10391]։ [10391] Ոմանք. ՚Ի մէջ Իսրայէլի ցուցի զհա՛՛։
9 եւ Եփրեմը կործանուեց յանդիմանութեան օրերին.«Իսրայէլի ցեղերին հաւատարմութիւն ցոյց տուեցի:
9 Յանդիմանութեան օրը Եփրեմ ամայի պիտի ըլլայ։Իսրայէլի ցեղերուն մէջ ճշմարիտը ցուցուցի։
եւ Եփրեմ`` եղեւ յապականութիւն յաւուրս յանդիմանութեան. ի մէջ ազգաց Իսրայելի ցուցի [50]զհաւատարմութիւնս:

5:9: եւ Եփրեմ եղեւ յապականութիւն. յաւուրս յանդիմանութեան ՚ի մէջ ազգաց Իսրայէլի ցուցի՛ զհաւատարմութիւնս[10391]։
[10391] Ոմանք. ՚Ի մէջ Իսրայէլի ցուցի զհա՛՛։
9 եւ Եփրեմը կործանուեց յանդիմանութեան օրերին.«Իսրայէլի ցեղերին հաւատարմութիւն ցոյց տուեցի:
9 Յանդիմանութեան օրը Եփրեմ ամայի պիտի ըլլայ։Իսրայէլի ցեղերուն մէջ ճշմարիտը ցուցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 Ефрем сделается пустынею в день наказания; между коленами Израилевыми Я возвестил это.
5:9 Εφραιμ εφραιμ Ephraim; Efrem εἰς εις into; for ἀφανισμὸν αφανισμος obscurity ἐγένετο γινομαι happen; become ἐν εν in ἡμέραις ημερα day ἐλέγχου ελεγχος conviction ἐν εν in ταῖς ο the φυλαῖς φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel ἔδειξα δεικνυω show πιστά πιστος faithful
5:9 אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim לְ lᵊ לְ to שַׁמָּ֣ה šammˈā שַׁמָּה destruction תִֽהְיֶ֔ה ṯˈihyˈeh היה be בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day תֹּֽוכֵחָ֑ה tˈôḵēḥˈā תֹּוכֵחָה rebuke בְּ bᵊ בְּ in שִׁבְטֵי֙ šivṭˌê שֵׁבֶט rod יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֹודַ֖עְתִּי hôḏˌaʕtî ידע know נֶאֱמָנָֽה׃ neʔᵉmānˈā אמן be firm
5:9. Ephraim in desolatione erit in die correptionis in tribubus Israhel ostendi fidemEphraim shall be in desolation in the day of rebuke: among the tribes of Israel I have shewn that which shall surely be.
9. Ephraim shall become a desolation in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.
Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be:

5:9 Ефрем сделается пустынею в день наказания; между коленами Израилевыми Я возвестил это.
5:9
Εφραιμ εφραιμ Ephraim; Efrem
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
ἐγένετο γινομαι happen; become
ἐν εν in
ἡμέραις ημερα day
ἐλέγχου ελεγχος conviction
ἐν εν in
ταῖς ο the
φυλαῖς φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἔδειξα δεικνυω show
πιστά πιστος faithful
5:9
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
לְ lᵊ לְ to
שַׁמָּ֣ה šammˈā שַׁמָּה destruction
תִֽהְיֶ֔ה ṯˈihyˈeh היה be
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
תֹּֽוכֵחָ֑ה tˈôḵēḥˈā תֹּוכֵחָה rebuke
בְּ bᵊ בְּ in
שִׁבְטֵי֙ šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֹודַ֖עְתִּי hôḏˌaʕtî ידע know
נֶאֱמָנָֽה׃ neʔᵉmānˈā אמן be firm
5:9. Ephraim in desolatione erit in die correptionis in tribubus Israhel ostendi fidem
Ephraim shall be in desolation in the day of rebuke: among the tribes of Israel I have shewn that which shall surely be.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Ефрем - не одно Колено Ефремово, а все десятиколенное царство.
Adam Clarke: Commentary on the Bible - 1831
5:9: Among the tribes of Israel have I made known - They have got sufficient warning; it is their own fault that they have not taken it.
Albert Barnes: Notes on the Bible - 1834
5:9: Ephraim shall be desolate - It shall not be lightly rebuked, nor even more grievously chastened; it shall not simply be wasted by famine, pestilence, and the sword; it shall be not simply desolate, but a desolation, one waste, in the day of rebuke, when God brings home to it its sin and punishment. Ephraim was not taken away for a time; it was never restored.
I have made known that which shall surely be - o: "Doubt not that this which I say shall come upon thee, for it is a sure saying which I have made known;" literally, one well-grounded, as it was, in the mind, the justice, the holiness, the truth of God. All God's threatenings or promises are grounded in past experience. So it may also be, as though God said, "Whatever I have hitherto promised or threatened to Israel, has come to pass. In all I have proved Myself true. Let no one then flatter himself, as though this were uncertain, for in this, as in the rest, I shall be found to be God, faithful and true."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: Ephraim: Hos 5:12, Hos 5:14, Hos 8:8, Hos 9:11-17, Hos 11:5, Hos 11:6, Hos 13:1-3, Hos 13:15, Hos 13:16; Job 12:14; Isa 28:1-4; Amo 3:14, Amo 3:15, Amo 7:9, Amo 7:17
have: Isa 46:10, Isa 48:3, Isa 48:5; Amo 3:7; Zac 1:6; Joh 16:4
Carl Friedrich Keil and Franz Delitzsch
5:9
"Ephraim will become a desert in the day of punishment: over the tribes of Israel have I proclaimed that which lasts. Hos 5:10. The princes of Judah have become like boundary-movers; upon them I pour out my wrath like water." The kingdom of Israel will entirely succumb to the punishment. It will become a desert - will be laid waste not only for a time, but permanently. The punishment with which it is threatened will be נאמנה. This word is to be interpreted as in Deut 28:59, where it is applied to lasting plagues, with which God will chastise the obstinate apostasy of His people. By the perfect הודעתּי, what is here proclaimed is represented as a completed event, which will not be altered. Beshibhtē, not in or among the tribes, but according to ענה ב, in Deut 28:5, against or over the tribes (Hitzig). Judah also will not escape the punishment of its sins. The unusual expression massı̄gē gebhūl is formed after, and to be explained from Deut 19:14, "Thou shalt not remove thy neighbour's landmark;" or Deut 27:17, "Cursed be he that removeth his neighbour's landmark." The princes of Judah have become boundary-removers, not by hostile invasions of the kingdom of Israel (Simson); for the boundary-line between Israel and Judah was not so appointed by God, that a violation of it on the part of the princes of Judah could be reckoned a grievous crime, but by removing the boundaries of right which had been determined by God, viz., according to Hos 4:15, by participating in the guilt of Ephraim, i.e., by idolatry, and therefore by the fact that they had removed the boundary between Jehovah and Baal, that is to say, between the one true God and idols. "If he who removes his neighbour's boundary is cursed, how much more he who removes the border of his God!" (Hengstenberg). Upon such men the wrath of God would fall in its fullest measure. כּמּים, like a stream of water, so plentifully. For the figure, compare Ps 69:25; Ps 79:6; Jer 10:25. Severe judgments are thus announced to Judah, viz., those of which the Assyrians under Tiglath-pileser and Sennacherib were the instruments; but no ruin or lasting devastation is predicted, as was the case with the kingdom of Israel, which was destroyed by the Assyrians.
Geneva 1599
5:9 Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made (i) known that which shall surely be.
(i) By the success they will know that I have surely determined this.
John Gill
5:9 Ephraim shall he desolate in the day of rebuke,.... The country of the ten tribes shall be laid desolate, the inhabitants of them destroyed either by the sword, or famine, or pestilence, and the rest carried captive, as they were by Shalmaneser; and this was the day of the Lord's rebuke and chastisement of them: or of the reward of their sins, as the Targum, when the Lord punished them for them; and this is what the trumpet was to be blown for, in order to give notice of, or to call for mourning on account of it:
among the tribes of Israel have I made known that which shall surely be; this desolation was foretold by the prophets, and published in all the tribes of Israel, as what should certainly come to pass; and therefore they could not plead ignorance of it, or say they had no notice given them, or they would have repented of their sins. The Targum is,
"in the tribes of Israel I have made known the law;''
so Jarchi; which they transgressed, and therefore were made desolate; or the word of truth, as Kimchi; the true and faithful word, that if they walked in his ways, hearkened unto him, it would be well with them; but, if not, he would destroy their land, and carry them captive.
John Wesley
5:9 Ephraim - The whole kingdom of the ten tribes. Rebuke - When Salmaneser shall besiege, sack and captivate all thy cities, rebuked for their sins. Of Israel - To the house of Israel openly. Made known - By my prophets.
Robert Jamieson, A. R. Fausset and David Brown
5:9 Israel is referred to in Hos 5:9, Judah in Hos 5:10.
the day of rebuke--the day when I shall chastise him.
among the tribes of Israel have I made known--proving that the scene of Hosea's labor was among the ten tribes.
that which shall surely be--namely, the coming judgment here foretold. It is no longer a conditional decree, leaving a hope of pardon on repentance; it is absolute, for Ephraim is hopelessly impenitent.
5:105:10: Եղեն իշխանք Յուդայ՝ որպէս որ փոփոխեն զսահմանս. ՚ի վերայ նոցա հեղից իբրեւ զջո՛ւր զասպատակ իմ։
10 Յուդայի երկրի իշխանները նմանուեցին սահմանները փոփոխողների.նրանց վրայ ջրի պէս կը թափեմ իմ կատաղութիւնը:
10 Յուդայի իշխանները սահմաններ փոխողներու պէս եղան, Անոնց վրայ ջուրի պէս պիտի թափեմ իմ բարկութիւնս։
Եղեն իշխանք Յուդայ` որպէս որ փոփոխեն զսահմանս. ի վերայ նոցա հեղից իբրեւ զջուր [51]զասպատակ իմ:

5:10: Եղեն իշխանք Յուդայ՝ որպէս որ փոփոխեն զսահմանս. ՚ի վերայ նոցա հեղից իբրեւ զջո՛ւր զասպատակ իմ։
10 Յուդայի երկրի իշխանները նմանուեցին սահմանները փոփոխողների.նրանց վրայ ջրի պէս կը թափեմ իմ կատաղութիւնը:
10 Յուդայի իշխանները սահմաններ փոխողներու պէս եղան, Անոնց վրայ ջուրի պէս պիտի թափեմ իմ բարկութիւնս։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 Вожди Иудины стали подобны передвигающим межи: изолью на них гнев Мой, как воду.
5:10 ἐγένοντο γινομαι happen; become οἱ ο the ἄρχοντες αρχων ruling; ruler Ιουδα ιουδα Iouda; Iutha ὡς ως.1 as; how μετατιθέντες μετατιθημι transfer; alter ὅρια οριον frontier ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἐκχεῶ εκχεω pour out; drained ὡς ως.1 as; how ὕδωρ υδωρ water τὸ ο the ὅρμημά ορμημα impulse; indignation μου μου of me; mine
5:10 הָיוּ֙ hāyˌû היה be שָׂרֵ֣י śārˈê שַׂר chief יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah כְּ kᵊ כְּ as מַסִּיגֵ֖י massîḡˌê סוג turn גְּב֑וּל gᵊvˈûl גְּבוּל boundary עֲלֵיהֶ֕ם ʕᵃlêhˈem עַל upon אֶשְׁפֹּ֥וךְ ʔešpˌôḵ שׁפך pour כַּ ka כְּ as † הַ the מַּ֖יִם mmˌayim מַיִם water עֶבְרָתִֽי׃ ʕevrāṯˈî עֶבְרָה anger
5:10. facti sunt principes Iuda quasi adsumentes terminum super eos effundam quasi aquam iram meamThe princes of Juda are become as they that take up the bound: I will pour out my wrath upon them like water.
10. The princes of Judah are like them that remove the landmark: I will pour out my wrath upon them like water.
The princes of Judah were like them that remove the bound: [therefore] I will pour out my wrath upon them like water:

5:10 Вожди Иудины стали подобны передвигающим межи: изолью на них гнев Мой, как воду.
5:10
ἐγένοντο γινομαι happen; become
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Ιουδα ιουδα Iouda; Iutha
ὡς ως.1 as; how
μετατιθέντες μετατιθημι transfer; alter
ὅρια οριον frontier
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ἐκχεῶ εκχεω pour out; drained
ὡς ως.1 as; how
ὕδωρ υδωρ water
τὸ ο the
ὅρμημά ορμημα impulse; indignation
μου μου of me; mine
5:10
הָיוּ֙ hāyˌû היה be
שָׂרֵ֣י śārˈê שַׂר chief
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
כְּ kᵊ כְּ as
מַסִּיגֵ֖י massîḡˌê סוג turn
גְּב֑וּל gᵊvˈûl גְּבוּל boundary
עֲלֵיהֶ֕ם ʕᵃlêhˈem עַל upon
אֶשְׁפֹּ֥וךְ ʔešpˌôḵ שׁפך pour
כַּ ka כְּ as
הַ the
מַּ֖יִם mmˌayim מַיִם water
עֶבְרָתִֽי׃ ʕevrāṯˈî עֶבְרָה anger
5:10. facti sunt principes Iuda quasi adsumentes terminum super eos effundam quasi aquam iram meam
The princes of Juda are become as they that take up the bound: I will pour out my wrath upon them like water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Ср. Втор XIX:14; XXVII:17. Пророк обвиняет вождей Иуды в нарушении закона, - частнее в том, что участвуя в идолослужении Израиля, они передвигали границы закона и уподоблялись захватывающим чужие участки.
Adam Clarke: Commentary on the Bible - 1831
5:10: Like them that remove the bound - As execrable as they who remove the land-mark. They have leaped over law's enclosure, and scaled all the walls of right; they have despised and broken all laws, human and Divine.
Albert Barnes: Notes on the Bible - 1834
5:10: The princes of Judah were like them that remove the bound - All avaricious encroachment on the paternal inheritance of others, was strictly forbidden by God in the law, under the penalty of His curse. "Cursed is he that removeth his neighbor's landmark" Deu 27:17. "The princes of Judah," i. e., those who were the king's counselors and chief in the civil polity, had committed sin, like to this. Since the prophet had just pronounced the desolation of Israel, perhaps that sin was, that instead of taking warning from the threatened destruction, and turning to God, they thought only how the removal of Ephraim would benefit them, by the enlargement of their borders. They might hope also to increase their private estates out of the desolate lands of Ephraim, their brother. The unregenerate heart, instead of being awed by God's judgment on others, looks out to see, what advantages it may gain from them. Times of calamity are also times of greediness. Israel had been a continual sore to Judah. The princes of Judah rejoiced in the prospect of their removal, instead of mourning their sin and fearing for themselves. More widely yet, the words may mean, that the "princes of Judah" "burst all bounds, set to them by the law of God, to which nothing was to be added, from which nothing was to be diminished," transferring to idols or devils, to sun, moon and stars, or to the beings supposed to preside over them, the love, honor, and worship, due to God Alone.
I will pour out My wrath like water - So long as those bounds were not broken through, the justice of God, although manifoldly provoked, was yet stayed. When Judah should break them, they would, as it were, make a way for the chastisement of God, which should burst in like a flood upon them, over-spreading the whole land, yet bringing, not renewed life, but death. Like a flood, it overwhelmed the land; but it was a flood, not of water, but of the wrath of God. They had burst the bounds which divided them from Israel, and had let in upon themselves its chastisements.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: princes: Hos 5:5
remove: Deu 19:14, Deu 27:17; Kg2 16:7-9; Ch2 28:16-22; Pro 17:14, Pro 22:28
like: Psa 32:6, Psa 88:17, Psa 93:3, Psa 93:4; Mat 7:27; Luk 6:49
Geneva 1599
5:10 The princes of Judah were like them that (k) remove the bound: [therefore] I will pour out my wrath upon them like water.
(k) They have turned upside down all political order and all manner of religion.
John Gill
5:10 The princes of Judah were like them that remove the bound,.... Or landmark, which to do was contrary to the law, Deut 19:14; and has always been reckoned a heinous sin among all nations, and is only done by such who have no regard to right and wrong, and by them secretly; and such were the kings, princes, and nobles of Judah; they secretly committed the grossest iniquities, yea, were abandoned to their vile lusts, and could not be contained within any bounds. The "caph" here used is, according to Kimchi and Ben Melech, not a note of similitude, but of certainty; and then the sense is, that the princes of Judah did remove the bound; either, in a literal sense, by force and violence seized on the possessions and inheritances of their neighbours which lay next to theirs; or, in a figurative sense, they broke through all bounds and limits, and transgressed the laws of God and men, being not to be restrained by either:
therefore I will pour out my wrath upon them like water; in great abundance, and with such force and vehemence, as not to be stopped, but utterly destroy; like a flood of water, which overflows the banks, or breaks them down, and carries all before it; or like the flood of water that came upon the earth, and carried off the world of the ungodly; in like manner should the wrath of God be poured down from heaven upon these princes without measure, exceeding all bounds, in just retaliation for their removing the bounds of their neighbours, or transgressing the laws of God: this was fulfilled either in the times of Ahaz, when Rezin king of Syria, and Pekah king of Israel, as well as Tiglathpileser king of Assyria, greatly afflicted Judah, 2Chron 28:1; or at the time of the Babylonish captivity.
John Wesley
5:10 The bound - The ancient bounds which limited every one, and prevented the encroaching of covetous men. Like water - Like an overflowing flood.
Robert Jamieson, A. R. Fausset and David Brown
5:10 remove the bound-- (Deut 19:14; Deut 27:17; Job 24:2; Prov 22:28; Prov 23:10). Proverbial for the rash setting aside of the ancestral laws by which men are kept to their duty. Ahaz and his courtiers ("the princes of Judah"), setting aside the ancient ordinances of God, removed the borders of the bases and the layer and the sea and introduced an idolatrous altar from Damascus (4Kings 16:10-18); also he burnt his children in the valley of Hinnom, after the abominations of the heathen (2Chron 28:3).
5:115:11: Զրկեաց Եփրեմ զոսոխ իւր, եւ կոխեաց զիրաւունս. զի սկսաւ երթա՛լ զհետ սնոտեաց։
11 Եփրեմը զրկեց իր թշնամունեւ ոտնակոխ արեց արդարադատութիւնը,քանի որ սկսեց սնոտի բաների յետեւից գնալ[58]: [58] 58. Եբրայերէն բնագրում 11 -րդ եւ 12 -րդ համարները տարբերւում են:
11 Եփրեմ հարստահարուած ու դատաստանով խորտակուած է Քանզի յօժար կամքով ունայնութեան ետեւէն քալեց։
Զրկեաց Եփրեմ զոսոխ իւր, եւ կոխեաց զիրաւունս. զի սկսաւ երթալ զհետ սնոտեաց:

5:11: Զրկեաց Եփրեմ զոսոխ իւր, եւ կոխեաց զիրաւունս. զի սկսաւ երթա՛լ զհետ սնոտեաց։
11 Եփրեմը զրկեց իր թշնամունեւ ոտնակոխ արեց արդարադատութիւնը,քանի որ սկսեց սնոտի բաների յետեւից գնալ[58]:
[58] 58. Եբրայերէն բնագրում 11 -րդ եւ 12 -րդ համարները տարբերւում են:
11 Եփրեմ հարստահարուած ու դատաստանով խորտակուած է Քանզի յօժար կամքով ունայնութեան ետեւէն քալեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 Угнетен Ефрем, поражен судом; ибо захотел ходить вслед суетных.
5:11 κατεδυνάστευσεν καταδυναστευω tyrannize Εφραιμ εφραιμ Ephraim; Efrem τὸν ο the ἀντίδικον αντιδικος opponent αὐτοῦ αυτος he; him κατεπάτησεν καταπατεω trample κρίμα κριμα judgment ὅτι οτι since; that ἤρξατο αρχω rule; begin πορεύεσθαι πορευομαι travel; go ὀπίσω οπισω in back; after τῶν ο the ματαίων ματαιος superficial
5:11 עָשׁ֥וּק ʕāšˌûq עשׁק oppress אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim רְצ֣וּץ rᵊṣˈûṣ רצץ crush מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice כִּ֣י kˈî כִּי that הֹואִ֔יל hôʔˈîl יאל begin הָלַ֖ךְ hālˌaḵ הלך walk אַחֲרֵי־ ʔaḥᵃrê- אַחַר after צָֽו׃ ṣˈāw צַו [untranslatable]
5:11. calumniam patiens Ephraim fractus iudicio quoniam coepit abire post sordemEphraim is under oppression, and broken in judgment: because he began to go after filthiness.
11. Ephraim is oppressed, he is crushed in judgment; because he was content to walk after the command.
Ephraim [is] oppressed [and] broken in judgment, because he willingly walked after the commandment:

5:11 Угнетен Ефрем, поражен судом; ибо захотел ходить вслед суетных.
5:11
κατεδυνάστευσεν καταδυναστευω tyrannize
Εφραιμ εφραιμ Ephraim; Efrem
τὸν ο the
ἀντίδικον αντιδικος opponent
αὐτοῦ αυτος he; him
κατεπάτησεν καταπατεω trample
κρίμα κριμα judgment
ὅτι οτι since; that
ἤρξατο αρχω rule; begin
πορεύεσθαι πορευομαι travel; go
ὀπίσω οπισω in back; after
τῶν ο the
ματαίων ματαιος superficial
5:11
עָשׁ֥וּק ʕāšˌûq עשׁק oppress
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
רְצ֣וּץ rᵊṣˈûṣ רצץ crush
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
כִּ֣י kˈî כִּי that
הֹואִ֔יל hôʔˈîl יאל begin
הָלַ֖ךְ hālˌaḵ הלך walk
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
צָֽו׃ ṣˈāw צַו [untranslatable]
5:11. calumniam patiens Ephraim fractus iudicio quoniam coepit abire post sordem
Ephraim is under oppression, and broken in judgment: because he began to go after filthiness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: Walked after the commandment - Jeroboam's commandment to worship his calves at Dan and Beth-el. Many of them were not forced to do this, they did it willingly.
Albert Barnes: Notes on the Bible - 1834
5:11: Ephraim is oppressed and broken in judgment - Literally, "crushed in judgment." Holy Scripture, elsewhere also, "combines" these same two words, rendered "oppressed" and "crushed," in speaking of man's oppression by man. Ephraim preferred man's commands and laws to God's; they obeyed man and set God at nought; therefore they should suffer at man's hands, who, while he equally neglected God's will, enforced his own. The "commandment," which "Ephraim willingly went after," was doubtless that of Jeroboam; "It is too much for you to go up to Jerusalem; behold thy gods, O Israel, which brought you out of the land of Egypt; and Jeroboam ordained a feast unto the children of Israel" Kg1 12:28, Kg1 12:32-33. Through this "commandment," Jeroboam earned the dreadful title, "who made Israel to sin." And Israel "went willingly after it," for it is said; "This thing became a sin; and the people went to worship before the one, even unto Dan:" i. e., while they readily accepted Jeroboam's plea. It "is too much for you to go up to Jerusalem," they "went willingly" to the Northernmost point of Palestine, "even to Dan." For this sin, God judged them justly, even through the unjust judgment of man. God mostly punishes, through their own choice, those who choose against His. The Jews said, "we have no king but Caesar," and Caesar destroyed them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: oppressed: Deu 28:33; Kg2 15:16-20, Kg2 15:29; Amo 5:11, Amo 5:12
he willingly: Kg1 12:26-33; Mic 6:16
Carl Friedrich Keil and Franz Delitzsch
5:11
From these judgments Israel and Judah will not be set free, until in their distress they seek their God. This thought is expanded in the next strophe (Hos 5:11-15). Hos 5:11. "Ephraim is oppressed, broken in pieces by the judgment; for it has wished, has gone according to statute." By the participles ‛âshūq and râtsūts, the calamity is represented as a lasting condition, which the prophet saw in the spirit as having already begun. The two words are connected together even in Deut 28:33, to indicate the complete subjection of Israel to the power and oppression of its foes, as a punishment for falling away from the Lord. Retsuts mishpât does not mean "of broken right," or "injured in its right" (Ewald and Hitzig), but "broken in pieces by the judgment" (of God), with a genitivum efficientis, like mukkēh Elōhı̄m in Is 53:4. For it liked to walk according to statute. For הלך אחרי compare Jer 2:5 and 4Kings 18:15. Tsav is a human statute; it stands both here and in Is 28:10, Is 28:13, the only other passages in which it occurs, as an antithesis to the word or commandment of God. The statute intended is the one which the kingdom of Israel upheld from beginning to end, viz., the worship of the calves, that root of all the sins, which brought about the dissolution and ruin of the kingdom.
Geneva 1599
5:11 Ephraim [is] oppressed [and] broken in judgment, because he willingly walked after the (l) commandment.
(l) That is, after King Jeroboam's commandment, and did not rather follow God.
John Gill
5:11 Ephraim is oppressed, and broken in judgment,.... Here the prophet again returns to the ten tribes, who were oppressed and broken, either by their own judgments, as the Targum; by the tyranny of their kings, and the injustice of their judges, who looked only for the mammon of unrighteousness; or by the judgment of their enemies, the Assyrians, the taxes they laid upon them, the devastations they made among them, and by whom, at last, they were carried captive; or by the judgments of God upon them; for all the enemy did was by his permission, and according to his will:
because he willingly walked after the commandment; not after the commandment of God, but after the commandment of men, as Aben Ezra; or after the commandment of the prophets of Baal, as Jarchi; or after the commandment of Jeroboam the son of Nebat, as Kimchi, by worshipping the calves at Dan and Bethel he set up there.
John Wesley
5:11 Ephraim - The ten tribes are by seditions, civil wars, unjust sentences, and bloody conspiracies eaten up already. After the commandment - To forbear going to the temple, and to worship the calves at Dan and Bethel, as Jeroboam the son of Nebat commanded.
Robert Jamieson, A. R. Fausset and David Brown
5:11 broken in judgment--namely, the "judgment" of God on him (Hos 5:1).
walked after the commandment--Jeroboam's, to worship the calves (4Kings 10:28-33). Compare Mic 6:16, "the statutes of Omri," namely, idolatrous statutes. We ought to obey God rather than men (Acts 5:29). JEROME reads "filthiness." The Septuagint gives the sense, not the literal translation: "after vanities."
5:125:12: Եւ ես իբրեւ զխռո՛վ եղէց Եփրեմի, եւ իբրեւ զխայթո՛ց տանն Յուդայ։
12 Ես Եփրեմի համար սարսափ կը լինեմեւ Յուդայի տան համար՝ ինչպէս խայթոց:
12 Ուստի ես Եփրեմին՝ ցեցի պէս Եւ Յուդայի տանը փայտի որդի պէս պիտի ըլլամ։
Եւ ես իբրեւ զխռով եղէց Եփրեմի, եւ իբրեւ զխայթոց`` տանն Յուդայ:

5:12: Եւ ես իբրեւ զխռո՛վ եղէց Եփրեմի, եւ իբրեւ զխայթո՛ց տանն Յուդայ։
12 Ես Եփրեմի համար սարսափ կը լինեմեւ Յուդայի տան համար՝ ինչպէս խայթոց:
12 Ուստի ես Եփրեմին՝ ցեցի պէս Եւ Յուդայի տանը փայտի որդի պէս պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 И буду как моль для Ефрема и как червь для дома Иудина.
5:12 καὶ και and; even ἐγὼ εγω I ὡς ως.1 as; how ταραχὴ ταραχη stirring τῷ ο the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ὡς ως.1 as; how κέντρον κεντρον stinger; spur τῷ ο the οἴκῳ οικος home; household Ιουδα ιουδα Iouda; Iutha
5:12 וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i כָ ḵā כְּ as † הַ the עָ֖שׁ ʕˌāš עָשׁ putrefaction לְ lᵊ לְ to אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וְ wᵊ וְ and כָ ḵā כְּ as † הַ the רָקָ֖ב rāqˌāv רָקָב rottenness לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
5:12. et ego quasi tinea Ephraim et quasi putredo domui IudaAnd I will be like a moth to Ephraim: and like rottenness to the house of Juda.
12. Therefore am I unto Ephraim as a moth, and to the house of Judah as rottenness.
Therefore [will] I [be] unto Ephraim as a moth, and to the house of Judah as rottenness:

5:12 И буду как моль для Ефрема и как червь для дома Иудина.
5:12
καὶ και and; even
ἐγὼ εγω I
ὡς ως.1 as; how
ταραχὴ ταραχη stirring
τῷ ο the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ὡς ως.1 as; how
κέντρον κεντρον stinger; spur
τῷ ο the
οἴκῳ οικος home; household
Ιουδα ιουδα Iouda; Iutha
5:12
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
כָ ḵā כְּ as
הַ the
עָ֖שׁ ʕˌāš עָשׁ putrefaction
לְ lᵊ לְ to
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
כָ ḵā כְּ as
הַ the
רָקָ֖ב rāqˌāv רָקָב rottenness
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
5:12. et ego quasi tinea Ephraim et quasi putredo domui Iuda
And I will be like a moth to Ephraim: and like rottenness to the house of Juda.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Пророк хочет указать на неизбежность божественной кары. Различие слав. текста и рус. явилось в ст. 12: следствием того, что LXX выразили мысль подлинника иносказательно: "аз же яко мятеж (asch - моль) Ефремови, и яко остен (kentron - рожен, жало, евр. гару - червь) дому Иудину".
Adam Clarke: Commentary on the Bible - 1831
5:12: Unto Ephraim as a moth - I will consume them by little and little, as a moth frets a garment.
Albert Barnes: Notes on the Bible - 1834
5:12: Therefore I will be unto Ephraim a moth - Literally, "and I as a moth." This form of speaking expresses what God was doing, while Ephraim was "willingly following" sin. "And I" was all the while "as a moth." The moth in a garment, and the decay in wood, corrode and prey upon the substance, in which they lie hid, slowly, imperceptibly, but, at the last, effectually. Such were God's first judgments on Israel and Judah; such are they now commonly upon sinners. He tried, and now too tries at first, gentle measures and mild chastisements, uneasy indeed and troublesome and painful; yet slow in their working; each stage of loss and decay, a little beyond that which preceded it; but leaving long respite and time for repentance, before they finally wear out and destroy the impenitent. The two images, which He uses, may describe different kinds of decay, both slow, yet the one slower than the other, as Judah was, in fact, destroyed more slowly than Ephraim. For the "rottenness," or caries in wood, preys more slowly upon wood, which is hard, than the moth on the wool.
So God visits the soul with different distresses, bodily or spiritual. He impairs, little by little, health of body, or fineness of understanding; or He withdraws grace or spiritual strength; or allows lukewarmness and distaste for the things of God to creep over the soul. These are the gnawing of the moth, overlooked by the sinner, if he persevere in carelessness as to his conscience, yet in the end, bringing entire decay of health, of understanding, of heart, of mind, unless God interfere by the mightier mercy of some heavy chastisement, to awaken him. : "A moth does mischief, and makes no sound. So the minds of the wicked, in that they neglect to take account of their losses, lose their soundness, as it were, without knowing it. For they lose innocency from the heart, truth from the lips, continency from the flesh, and, as time holds on, life from their age." To Israel and Judah the moth and rottenness denoted the slow decay, by which they were gradually weakened, until they were carried away captive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: as a: Job 13:28; Isa 50:9, Isa 51:8
as: Pro 12:4
rottenness: or, a worm, Jon 4:7; Mar 9:44-48
Carl Friedrich Keil and Franz Delitzsch
5:12
"And I am like the moth to Ephraim, and like the worm to the house of Judah." The moth and worm are figures employed to represent destructive powers; the moth destroying clothes (Is 50:9; Is 51:8; Ps 39:12), the worm injuring both wood and flesh. They are both connected again in Job 13:28, as things which destroy slowly but surely, to represent, as Calvin says, lenta Dei judicia. God becomes a destructive power to the sinner through the thorn of conscience, and the chastisements which are intended to effect his reformation, but which lead inevitably to his ruin when he hardens himself against them. The preaching of the law by the prophets sharpened the thorn in the conscience of Israel and Judah. The chastisement consisted in the infliction of the punishments threatened in the law, viz., in plagues and invasions of their foes.
John Gill
5:12 Therefore will I be unto Ephraim as a moth,.... Which eats garments, penetrates into them, feeds on them privately, secretly, without any noise, and gradually and slowly consumes them; but at last utterly, that they are of no use and profit: this may signify the various things which befell the ten tribes in the reigns of Zachariah, Shallum, Menahem, Pekahiah, and Pekah, which secretly and gradually weakened them; and the utter consumption of them in the times of Hoshea by Shalmaneser:
and to the house of Judah as rottenness; as rottenness in the bones, Prov 12:4; which can never be got out or cured; or as a worm that eats into wood, as Jarchi interprets it; and gets into the very heart of a tree, and eats it out: thus the Lord threatens the house of Judah, or the two tribes, with a gradual, yet thorough, ruin and destruction.
John Wesley
5:12 A moth - Moths leisurely eat up our clothes; so God was then, and had been, from Jeroboam's death, weakening the ten tribes. As rottenness - Secretly consuming them.
Robert Jamieson, A. R. Fausset and David Brown
5:12 as a moth--consuming a garment (Job 13:28; Ps 39:11; Is 50:9).
Judah . . . rottenness--Ephraim, or the ten tribes, are as a garment eaten by the moth; Judah as the body itself consumed by rottenness (Prov 12:4). Perhaps alluding to the superiority of the latter in having the house of David, and the temple, the religious center of the nation [GROTIUS]. As in Hos 5:13-14, the violence of the calamity is prefigured by the "wound" which "a lion" inflicts, so here its long protracted duration, and the certainty and completeness of the destruction from small unforeseen beginnings, by the images of a slowly but surely consuming moth and rottenness.
5:135:13: Ետես Եփրեմ զա՛խտ իւր, եւ Յուդա զցաւս իւր. եւ գնաց Եփրեմ առ Ասորեստանեայս, եւ առաքեաց հրեշտակս առ արքայն Յարիմայ. եւ նա ո՛չ կարաց փրկել զձեզ, եւ ո՛չ հանգուցանել զձեզ ՚ի ցաւոց։
13 Եփրեմը տեսաւ իր ախտը,եւ Յուդան՝ իր ցաւերը. Եփրեմը գնաց ասորեստանցիների մօտեւ պատգամաւորներ ուղարկեց Յարիմի արքային,բայց նա չկարողացաւ փրկել ձեզեւ ոչ էլ հանգստացնել ձեզ ցաւերից:
13 Երբ Եփրեմը իր ախտը եւ Յուդան իր վէրքը տեսաւ, Եփրեմ Ասորեստան գնաց Ու Յարեբ թագաւորին դեսպաններ ղրկեց։Բայց անիկա ձեզ բժշկելու ու ձեր վէրքը առողջացնելու կարող չէ։
Ետես Եփրեմ զախտ իւր, եւ Յուդա զցաւս իւր, եւ գնաց Եփրեմ առ Ասորեստանեայս, եւ առաքեաց հրեշտակս առ արքայն Յարիմայ. եւ նա ոչ կարաց փրկել զձեզ, եւ ոչ հանգուցանել զձեզ ի ցաւոց:

5:13: Ետես Եփրեմ զա՛խտ իւր, եւ Յուդա զցաւս իւր. եւ գնաց Եփրեմ առ Ասորեստանեայս, եւ առաքեաց հրեշտակս առ արքայն Յարիմայ. եւ նա ո՛չ կարաց փրկել զձեզ, եւ ո՛չ հանգուցանել զձեզ ՚ի ցաւոց։
13 Եփրեմը տեսաւ իր ախտը,եւ Յուդան՝ իր ցաւերը. Եփրեմը գնաց ասորեստանցիների մօտեւ պատգամաւորներ ուղարկեց Յարիմի արքային,բայց նա չկարողացաւ փրկել ձեզեւ ոչ էլ հանգստացնել ձեզ ցաւերից:
13 Երբ Եփրեմը իր ախտը եւ Յուդան իր վէրքը տեսաւ, Եփրեմ Ասորեստան գնաց Ու Յարեբ թագաւորին դեսպաններ ղրկեց։Բայց անիկա ձեզ բժշկելու ու ձեր վէրքը առողջացնելու կարող չէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 И увидел Ефрем болезнь свою, и Иуда свою рану, и пошел Ефрем к Ассуру, и послал к царю Иареву; но он не может исцелить вас, и не излечит вас от раны.
5:13 καὶ και and; even εἶδεν οραω view; see Εφραιμ εφραιμ Ephraim; Efrem τὴν ο the νόσον νοσος disease αὐτοῦ αυτος he; him καὶ και and; even Ιουδας ιουδας Ioudas; Iuthas τὴν ο the ὀδύνην οδυνη pain αὐτοῦ αυτος he; him καὶ και and; even ἐπορεύθη πορευομαι travel; go Εφραιμ εφραιμ Ephraim; Efrem πρὸς προς to; toward Ἀσσυρίους ασσυριος and; even ἀπέστειλεν αποστελλω send off / away πρέσβεις πρεσβις to; toward βασιλέα βασιλευς monarch; king Ιαριμ ιαριμ and; even αὐτὸς αυτος he; him οὐκ ου not ἠδυνάσθη δυναμαι able; can ἰάσασθαι ιαομαι heal ὑμᾶς υμας you καὶ και and; even οὐ ου not μὴ μη not διαπαύσῃ διαπαυω from; out of ὑμῶν υμων your ὀδύνη οδυνη pain
5:13 וַ wa וְ and יַּ֨רְא yyˌar ראה see אֶפְרַ֜יִם ʔefrˈayim אֶפְרַיִם Ephraim אֶת־ ʔeṯ- אֵת [object marker] חָלְיֹ֗ו ḥolyˈô חֳלִי sickness וִֽ wˈi וְ and יהוּדָה֙ yhûḏˌā יְהוּדָה Judah אֶת־ ʔeṯ- אֵת [object marker] מְזֹרֹ֔ו mᵊzōrˈô מָזֹור ulcer וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim אֶל־ ʔel- אֶל to אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur וַ wa וְ and יִּשְׁלַ֖ח yyišlˌaḥ שׁלח send אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יָרֵ֑ב yārˈēv יָרֵב the great king וְ wᵊ וְ and ה֗וּא hˈû הוּא he לֹ֤א lˈō לֹא not יוּכַל֙ yûḵˌal יכל be able לִ li לְ to רְפֹּ֣א rᵊppˈō רפא heal לָכֶ֔ם lāḵˈem לְ to וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִגְהֶ֥ה yiḡhˌeh גהה heal מִכֶּ֖ם mikkˌem מִן from מָזֹֽור׃ māzˈôr מָזֹור ulcer
5:13. et vidit Ephraim languorem suum et Iudas vinculum suum et abiit Ephraim ad Assur et misit ad regem ultorem et ipse non poterit sanare vos nec solvere poterit a vobis vinculumAnd Ephraim saw his sickness, and Juda his band: and Ephraim went to the Assyrian, and sent to the avenging king: and he shall not be able to heal you, neither shall he be able to take off the band from you.
13. When Ephraim saw his sickness, and Judah his wound, then went Ephraim to Assyria, and sent to king Jareb: but he is not able to heal you, neither shall he cure you of your wound.
When Ephraim saw his sickness, and Judah [saw] his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound:

5:13 И увидел Ефрем болезнь свою, и Иуда свою рану, и пошел Ефрем к Ассуру, и послал к царю Иареву; но он не может исцелить вас, и не излечит вас от раны.
5:13
καὶ και and; even
εἶδεν οραω view; see
Εφραιμ εφραιμ Ephraim; Efrem
τὴν ο the
νόσον νοσος disease
αὐτοῦ αυτος he; him
καὶ και and; even
Ιουδας ιουδας Ioudas; Iuthas
τὴν ο the
ὀδύνην οδυνη pain
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Εφραιμ εφραιμ Ephraim; Efrem
πρὸς προς to; toward
Ἀσσυρίους ασσυριος and; even
ἀπέστειλεν αποστελλω send off / away
πρέσβεις πρεσβις to; toward
βασιλέα βασιλευς monarch; king
Ιαριμ ιαριμ and; even
αὐτὸς αυτος he; him
οὐκ ου not
ἠδυνάσθη δυναμαι able; can
ἰάσασθαι ιαομαι heal
ὑμᾶς υμας you
καὶ και and; even
οὐ ου not
μὴ μη not
διαπαύσῃ διαπαυω from; out of
ὑμῶν υμων your
ὀδύνη οδυνη pain
5:13
וַ wa וְ and
יַּ֨רְא yyˌar ראה see
אֶפְרַ֜יִם ʔefrˈayim אֶפְרַיִם Ephraim
אֶת־ ʔeṯ- אֵת [object marker]
חָלְיֹ֗ו ḥolyˈô חֳלִי sickness
וִֽ wˈi וְ and
יהוּדָה֙ yhûḏˌā יְהוּדָה Judah
אֶת־ ʔeṯ- אֵת [object marker]
מְזֹרֹ֔ו mᵊzōrˈô מָזֹור ulcer
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
אֶל־ ʔel- אֶל to
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
וַ wa וְ and
יִּשְׁלַ֖ח yyišlˌaḥ שׁלח send
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יָרֵ֑ב yārˈēv יָרֵב the great king
וְ wᵊ וְ and
ה֗וּא hˈû הוּא he
לֹ֤א lˈō לֹא not
יוּכַל֙ yûḵˌal יכל be able
לִ li לְ to
רְפֹּ֣א rᵊppˈō רפא heal
לָכֶ֔ם lāḵˈem לְ to
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִגְהֶ֥ה yiḡhˌeh גהה heal
מִכֶּ֖ם mikkˌem מִן from
מָזֹֽור׃ māzˈôr מָזֹור ulcer
5:13. et vidit Ephraim languorem suum et Iudas vinculum suum et abiit Ephraim ad Assur et misit ad regem ultorem et ipse non poterit sanare vos nec solvere poterit a vobis vinculum
And Ephraim saw his sickness, and Juda his band: and Ephraim went to the Assyrian, and sent to the avenging king: and he shall not be able to heal you, neither shall he be able to take off the band from you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Желая избавиться от постигших его бедствий, Ефрем и Иуда ищут помощи, не у Бога, а у людей: Ефрем посылает послов к ассириянам и к царю Иареву (jarev LXX Iareim). Ассирийского царя с именем Иарева не известно; кроме того, слово mehech ("к царю") употреблено в стихе без члена. Отсюда заключают, что слово jarev (Иареву) пророк употребляет не в смысле собственного имени, а в смысле нарицательном, производя его от глагола riv, спорить, судиться, защищаться: к царю Иареву = к царю защитнику. Пророк иронически называет Иаревом ассирийского царя, от которого Ефрем тщетно надеется получить помощь.
Adam Clarke: Commentary on the Bible - 1831
5:13: When Ephraim saw his sickness - When both Israel and Judah felt their own weakness to resist their enemies, instead of calling upon and trusting in me, they sought sinful alliances, and trusted in their idols.
King Jareb - This name occurs nowhere in Scripture but here and in Hos 10:6. The Vulgate and Targum render ירב yareb, an avenger, a person whom they thought able to save them from their enemies. It is well known that Menahem, king of Israel, sought alliance with Pul and Tiglath-pileser, kings of Assyria, and Ahaz, king of Judah. These were the protectors that Ephraim sought after. See 2 Kings 15 and 16. But far from healing them by making them tributary, the Assyrians made their wound more dangerous.
Albert Barnes: Notes on the Bible - 1834
5:13: When Ephraim saw his sickness - Literally, "And Ephraim saw," i. e., perceived it. God proceeds to tell them, how they acted when they felt those lighter afflictions, the decline and wasting of their power. The "sickness" may further mean the gradual inward decay; the "wound," blows received from without.
And sent to king Jareb - Or, as in the English margin "a king who should plead, or, an avenging king." The "hostile king" is, probably, the same Assyrian Monarch, whom both Israel and Judah courted, who was the destruction of Israel and who weakened Judah. Ahaz king of Judah did send to Tiglath-Pileser king of Assyria to come and save him, when "the Lord brought Judah low; and Tiglath-Pileser king of Assyria came unto him and distressed him, but strengthened him not" Ch2 28:19-20. He who held his throne from God sent to a pagan king, "I am thy servant and thy son; come up and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me" Kg2 16:7-8. He emptied his own treasures, and pillaged the house of God, in order to buy the help of the Assyrian, and he taught him an evil lesson against himself, of his wealth and his weakness. God had said that, if they were faithful, "five shall chase an hundred, and an hundred put ten thousand to flight" Lev 26:8. He had pronounced him cursed, who trusted in man, and made flesh his arm, and whose heart departed from the Lord" Jer 17:5. But Judah sought man's help, not only apart from God, but against God. God was bringing them down, and they, by man's aid, would lift themselves up. "The king" became an "avenger," for , "whoso, when God is angry, striveth to gain man as his helper, findeth him God's avenger, who leadeth into captivity God's deserters, as though he were sworn to avenge God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: his wound: Jer 30:12, Jer 30:14; Mic 1:9
went: Hos 7:11, Hos 10:6, Hos 12:1; Kg2 15:19, Kg2 15:29, Kg2 16:7; Ch2 28:16-18
to king Jareb: or, to the king of Jareb; or, to the king that should plead
yet: Ch2 28:20, Ch2 28:21; Jer 30:15
Carl Friedrich Keil and Franz Delitzsch
5:13
The two kingdoms could not defend themselves against this chastisement by the help of any earthly power. Hos 5:13. "And Ephraim saw his sickness, and Judah his abscess; and Ephraim went to Asshur, and sent to king Jareb (striver): but he cannot cure you, nor drive the abscess away from you." By the imperfects, with Vav rel., ויּלך, ויּרא, the attempts of Ephraim and Judah to save themselves from destruction are represented as the consequence of the coming of God to punish, referred to in Hos 5:12. Inasmuch as this is to be seen, so far as the historical fulfilment is concerned, not in the present, but in the past and future, the attempts to obtain a cure for the injuries also belong to the present (? past) and future. Mâzōr does not mean a bandage or the cure of injuries (Ges., Dietr.), but is derived from זוּר, to squeeze out (see Del. on Is 1:6), and signifies literally that which is pressed out, i.e., a festering wound, an abscess. It has this meaning not only here, but also in Jer 30:13, from which the meaning bandage has been derived. On the figure employed, viz., the disease of the body politic, see Delitzsch on Is 1:5-6. That this disease is not to be sought for specially in anarchy and civil war (Hitzig), is evident from the simple fact, that Judah, which was saved from these evils, is described as being just as sick as Ephraim. The real disease of the two kingdoms was apostasy from the Lord, or idolatry with its train of moral corruption, injustice, crimes, and vices of every kind, which destroyed the vital energy and vital marrow of the two kingdoms, and generated civil war and anarchy in the kingdom of Israel. Ephraim sought for help from the Assyrians, viz., from king Jareb, but without obtaining it. The name Jareb, i.e., warrior, which occurs here and at Hos 10:6, is an epithet formed by the prophet himself, and applied to the king of Assyria, not of Egypt, as Theodoret supposes. The omission of the article from מלך may be explained from the fact that Jârēbh is, strictly speaking, an appellative, as in למוּאל מלך in Prov 31:1. We must not supply Yehūdâh as the subject to vayyishlach. The omission of any reference to Judah in the second half of the verse, may be accounted for from the fact that the prophecy had primarily and principally to do with Ephraim, and that Judah was only cursorily mentioned. The ἅπ. λεγ. יגהה from גּהה, in Syriac to by shy, to flee, is used with min in the tropical sense of removing or driving away.
Geneva 1599
5:13 When Ephraim saw his sickness, and Judah [saw] his wound, then went Ephraim to (m) the Assyrian, and sent to king (n) Jareb: yet could he not heal you, nor cure you of your wound.
(m) Instead of seeking for remedy from God's hand.
(n) Who was king of the Assyrians.
John Gill
5:13 When Ephraim saw his sickness, and Judah saw his wound,.... That their civil state were in a sickly condition, very languid, weak, feeble, and tottering, just upon the brink of ruin; see Is 1:6;
then went Ephraim to the Assyrian, and sent to King Jareb; that is, the ten tribes, or the king of them, went and met the Assyrian king; and Judah the two tribes, or the king of them, sent ambassadors to King Jareb; which sense the order of the words, in connection with the preceding clause, seems to require: by the Assyrian and King Jareb we are to understand one and the same, as appears from the following words, "yet could he not heal &c.", whereas, if they were different, it would have been expressed, "yet could they not heal &c.", and the king of Assyria is meant, who: also is called King Jareb, or rather king of Jareb (n); see Hos 10:6; for this does not seem to be the name of the king of Assyria himself; though it may be that Pul, or Tiglathpileser, or Shalmaneser, might have more names than one, whoever is meant; but rather it is the name of some place in Assyria, as Aben Ezra, Kimchi, and Ben Melech, from which the country may be here denominated; though the Targum takes it to be, not the proper name of a man or place, but an appellative, paraphrasing it,
"and sent to the king that shall come to avenge them;''
and so other interpreters (o) understand it, rendering it, either the king that should defend, as Tremellius; or the king the adversary, or litigator, as Cocceius, Hillerus (p), and Gussetius (q); a court adversary, that litigates a point, contends with one, and is an advocate for another; or, as Hiller elsewhere (r) renders it, the king that lies in wait: this was fulfilled with respect to Ephraim, when Menahem king of Israel, or the ten tribes, often meant by Ephraim, went and met Pul king of Assyria, and gave him a thousand talents to depart out of his land; perceiving his own weakness to withstand him, and in order to strengthen and confirm the kingdom in his hand, 4Kings 15:19; or when Hoshea king of Israel gave presents to Shalmaneser king of Assyria, and became a servant to him, till he could get stronger, and shake off his yoke, 4Kings 17:3; and with respect to Judah it had its accomplishment when Ahaz king of Judah sent messengers to Tiglathpileser king of Assyria to come and help him against the kings of Syria and Israel, finding he was not strong enough to oppose them himself, 4Kings 16:7; now all this was highly provoking to the Lord, that when both Israel and Judah found themselves in a weak condition, and unable to resist their enemies, instead of seeking to him for help they applied to a foreign prince, and which proved unsuccessful to them:
yet could he not heal you, nor cure you of your wound; but, on the contrary, afflicted them, hurt and destroyed them; there being a "meiosis" in the words, which expresses less than is designed; for though, with respect to Ephraim or Israel, Pul king of Assyria desisted from doing any damage to Israel, yet a successor of his, TiglathPileser, came and took several places of Israel, and carried the inhabitants captive; and at last came Shalmaneser, and took Samaria, the metropolis of the land, and carried all the ten tribes captive, 4Kings 15:29; and so, with respect to Judah, Tiglathpileser, whom Ahaz sent unto for help, not only did not help and strengthen him, but afflicted him, 2Chron 28:20; thus when sensible sinners see their spiritual maladies, and feel the smart of their wounds, and make a wrong application for relief, to their tears, repentance, and humiliation, and to works of: righteousness, or to anything or person short of Christ the great Physician, they meet with no success, find no relief until better directed.
(n) "ad regem", Jarchi, Zanchius, Liveleus, Drusius; so Luther in Tarnovius. (o) "altorem", V. L. "qui eum vindicaret", Tigurine version; "propugnaturum", Junius & Tremellius; "qui litigaret", Piscator. (p) Onomast. Sacr. p. 219. (q) Ebr. Comment. p. 780. (r) Onomast. Sacr. p. 430.
John Wesley
5:13 His sickness - Weakness, like a consumption, threatening death. Then went - Made application. The Assyrian - Particularly to Israel or Pul.
Robert Jamieson, A. R. Fausset and David Brown
5:13 wound--literally, "bandage"; hence a bandaged wound (Is 1:6; Jer 30:12). "Saw," that is, felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, that, though aware of their unsound and calamitous state, they did not inquire into the cause or seek a right remedy.
went . . . to the Assyrian--First, Menahem (4Kings 15:19) applied to Pul; again, Hoshea to Shalmaneser (4Kings 17:3).
sent to King Jareb--Understand Judah as the nominative to "sent." Thus, as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth clause). Jareb ought rather to be translated, "their defender," literally, "avenger" [JEROME]. The Assyrian "king," ever ready, for his own aggrandizement, to mix himself up with the affairs of neighboring states, professed to undertake Israel's and Judah's cause; in Judg 6:32, Jerub, in Jerub-baal is so used, namely, "plead one's cause." Judah, under Ahaz, applied to Tiglath-pileser for aid against Syria and Israel (4Kings 16:7-8; 2Chron 28:16-21); the Assyrian "distressed him, but strengthened him not," fulfiling the prophecy here, "he could not heal your, nor cure you of your wound.
5:145:14: Զի ե՛ս եմ իբրեւ յաւազ ՚ի վերայ Եփրեմի, եւ իբրեւ զառեւծ ՚ի վերայ տանն Յուդայ. եւ յարձակեցայց եւ յափշտակեցից զնոսա. առից, եւ ո՛չ ոք իցէ որ փրկիցէ[10392]։ [10392] ՚Ի լուս՛՛. Իբրեւ յովազ. համաձայն ոմանց ՚ի բն՛՛։
14 Քանզի ես Եփրեմի համար յովազի պէս եմեւ Յուդայի տան համար՝ առիւծի նման.կը յարձակուեմ, կը յափշտակեմ,
14 Քանզի ես Եփրեմին առիւծի պէս Եւ Յուդայի տանը առոյգ առիւծի պէս պիտի ըլլամ. Ես, ե՛ս պիտի պատառեմ ու պիտի երթամ։Պիտի տանիմ ու ազատող մը պիտի չըլլայ։
Զի ես եմ իբրեւ [52]յովազ ի վերայ Եփրեմի, եւ իբրեւ [53]զառեւծ ի վերայ տանն Յուդայ. եւ յարձակեցայց եւ յափշտակեցից զնոսա. առից``, եւ ոչ ոք իցէ որ փրկիցէ:

5:14: Զի ե՛ս եմ իբրեւ յաւազ ՚ի վերայ Եփրեմի, եւ իբրեւ զառեւծ ՚ի վերայ տանն Յուդայ. եւ յարձակեցայց եւ յափշտակեցից զնոսա. առից, եւ ո՛չ ոք իցէ որ փրկիցէ[10392]։
[10392] ՚Ի լուս՛՛. Իբրեւ յովազ. համաձայն ոմանց ՚ի բն՛՛։
14 Քանզի ես Եփրեմի համար յովազի պէս եմեւ Յուդայի տան համար՝ առիւծի նման.կը յարձակուեմ, կը յափշտակեմ,
14 Քանզի ես Եփրեմին առիւծի պէս Եւ Յուդայի տանը առոյգ առիւծի պէս պիտի ըլլամ. Ես, ե՛ս պիտի պատառեմ ու պիտի երթամ։Պիտի տանիմ ու ազատող մը պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 Ибо Я как лев для Ефрема и как скимен для дома Иудина; Я, Я растерзаю, и уйду; унесу, и никто не спасет.
5:14 διότι διοτι because; that ἐγώ εγω I εἰμι ειμι be ὡς ως.1 as; how πανθὴρ πανθηρ the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ὡς ως.1 as; how λέων λεων lion τῷ ο the οἴκῳ οικος home; household Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐγὼ εγω I ἁρπῶμαι αρπαζω snatch καὶ και and; even πορεύσομαι πορευομαι travel; go καὶ και and; even λήμψομαι λαμβανω take; get καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἐξαιρούμενος εξαιρεω extract; take out
5:14 כִּ֣י kˈî כִּי that אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i כַ ḵa כְּ as † הַ the שַּׁ֨חַל֙ ššˈaḥal שַׁחַל young lion לְ lᵊ לְ to אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and כַ ḵa כְּ as † הַ the כְּפִ֖יר kkᵊfˌîr כְּפִיר young lion לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah אֲנִ֨י ʔᵃnˌî אֲנִי i אֲנִ֤י ʔᵃnˈî אֲנִי i אֶטְרֹף֙ ʔeṭrˌōf טרף tear וְ wᵊ וְ and אֵלֵ֔ךְ ʔēlˈēḵ הלך walk אֶשָּׂ֖א ʔeśśˌā נשׂא lift וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַצִּֽיל׃ maṣṣˈîl נצל deliver
5:14. quoniam ego quasi leaena Ephraim et quasi catulus leonis domui Iuda ego ego capiam et vadam tollam et non est qui eruatFor I will be like a lioness to Ephraim, and like a lion's whelp to the house of Juda: I, I will catch, and go: I will take away, and there is none that can rescue.
14. For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will carry off, and there shall be none to deliver.
For I [will be] unto Ephraim as a lion, and as a young lion to the house of Judah: I, [even] I, will tear and go away; I will take away, and none shall rescue:

5:14 Ибо Я как лев для Ефрема и как скимен для дома Иудина; Я, Я растерзаю, и уйду; унесу, и никто не спасет.
5:14
διότι διοτι because; that
ἐγώ εγω I
εἰμι ειμι be
ὡς ως.1 as; how
πανθὴρ πανθηρ the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ὡς ως.1 as; how
λέων λεων lion
τῷ ο the
οἴκῳ οικος home; household
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐγὼ εγω I
ἁρπῶμαι αρπαζω snatch
καὶ και and; even
πορεύσομαι πορευομαι travel; go
καὶ και and; even
λήμψομαι λαμβανω take; get
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
ἐξαιρούμενος εξαιρεω extract; take out
5:14
כִּ֣י kˈî כִּי that
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
כַ ḵa כְּ as
הַ the
שַּׁ֨חַל֙ ššˈaḥal שַׁחַל young lion
לְ lᵊ לְ to
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
כְּפִ֖יר kkᵊfˌîr כְּפִיר young lion
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
אֲנִ֨י ʔᵃnˌî אֲנִי i
אֲנִ֤י ʔᵃnˈî אֲנִי i
אֶטְרֹף֙ ʔeṭrˌōf טרף tear
וְ wᵊ וְ and
אֵלֵ֔ךְ ʔēlˈēḵ הלך walk
אֶשָּׂ֖א ʔeśśˌā נשׂא lift
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַצִּֽיל׃ maṣṣˈîl נצל deliver
5:14. quoniam ego quasi leaena Ephraim et quasi catulus leonis domui Iuda ego ego capiam et vadam tollam et non est qui eruat
For I will be like a lioness to Ephraim, and like a lion's whelp to the house of Juda: I, I will catch, and go: I will take away, and there is none that can rescue.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
14. Вместо рус. Как лев (scrachal) в слав.: "яко панфирь". Слово schachal LXX передают различно: lewn (Иов IV:10; С:16; asihV (Пс XC:13), panqhr (Oc V:14; XIII:7). Евр. kephir "скимен" (молодой лев) у LХХ передается и skumnoV, и lewn как в ст. 14.
Adam Clarke: Commentary on the Bible - 1831
5:14: I will be - as a lion - כשחל cashshachel, as a panther or lioness.
Albert Barnes: Notes on the Bible - 1834
5:14: For I will be unto Ephraim as a lion - He who would thus strengthen himself by Outward help against God's chastisements, challenges, as it were, the Almighty to a trial of strength. So then God, unwilling to abandon him to himself, changes His dealings, and , "He who had heretofore, in His judgments, seemed but as a tender moth or a weak worm," now shows forth His resistless power, imaged by His creatures in whom the quality of power is most seen. It may again be, that the fiercer animal (literally, the roaring) is associated with the name of Ephraim; that of the younger lion, fierce and eager for prey, yet not full-grown, with that of Judah.
I, I will tear - "It is a fearful thing, to fall into the Hands of the Living God" Heb 10:31. The Assyrian was but the rod of God's anger, and the staff, He says, in thine hand is His indignation" Isa 10:5. Whatever is done, is done or overruled by God, who gives to the evil his power to do, in an evil way, what He Himself overrules to the end of His wisdom or justice. God, Himself would tear them asunder, by giving the Assyrians power to carry them away. And since it was God who did it, there was no hope of escape. He who was faithful to His word would do it. There is great emphasis on the I, I. God and not man; He, the author of all good, would Himself be the cause of their evil. What hope then is there, when He, who is mercy, becomes the avenger?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: as a lion: Hos 13:7, Hos 13:8; Job 10:16; Psa 7:2; Lam 3:10; Amo 3:4-8
will tear: Psa 7:2, Psa 50:22; Mic 5:8
none: Deu 28:31; Job 10:7; Isa 5:29; Amo 2:14
Carl Friedrich Keil and Franz Delitzsch
5:14
No help is to be expected from Assyria, because the Lord will punish His people. Hos 5:14. "For I am like a lion to Ephraim, and like the young lion to the house of Judah: I, I tear in pieces, and go; I carry away, and there is no deliverer. Hos 5:15. "I go, return to my place, till they repent and shall seek my face. In their affliction they will seek me early." For the figure of the lion, which seizes its prey, and tears it in pieces without deliverance, see Hos 13:7 and Is 5:29. אשּׂא denotes the carrying away of booty, as in 1Kings 17:34. For the fact itself, compare Deut 32:39. The first clause of Hos 5:15 is still to be interpreted from the figure of the lion. As the lion withdraws into its cave, so will the Lord withdraw into His own place, viz., heaven, and deprive the Israelites of His gracious, helpful presence, until they repent, i.e., not only feel themselves guilty, but feel the guilt by bearing the punishment. Suffering punishment awakens the need of mercy, and impels them to seek the face of the Lord. The expression, "in the distress to them," recals בּצּר לך in Deut 4:30. Shichēr is to be taken as a denom. of shachar, the morning dawn (Hos 6:3), in the sense of early, i.e., zealously, urgently, as the play upon the word כּשׁחר in Hos 6:3 unmistakeably shows. For the fact itself, compare Hos 2:9 and Deut 4:29-30.
John Gill
5:14 For I will be unto Ephraim as a lion, and as a young lion to the house of Judah,.... Being provoked by their above conduct and behaviour in seeking to others, and not to him, for help, he threatens to punish them in a more public and severe manner; not be to them only as a moth and rottenness, but as a lion, and as a young lion, creatures strong and fierce, that destroy and devour all that come into their hands, and from whom there is no deliverance: thus the Lord was both to Israel and Judah, by means of the Assyrians and Babylonians; the former are compared to a lion, that devoured Israel; and the latter to a young lion, that broke the bones of Judah; see Jer 50:17; and last of all by means of the Romans, especially to Judah:
I, even I, will tear and go away; as a lion tears its prey in pieces it seizes upon, and goes away, and leaves it torn, having satisfied itself; and is in no fear of being pursued, or any vengeance taken on him for what he has done; so the Lord would destroy Israel and Judah, and leave them in their ruinous state, none being able to rise up and avenge their cause. The "I" is doubled, to express the certainty of it:
I will take away, and none shall rescue him; as the lion, having glutted itself with its prey, takes the rest away, and carries it to its den, where none dare come and take it from him; so the Lord signifies, that those of Israel and Judah that perished not by the sword of the enemy, or by famine or pestilence, should be carried captive, and none should be able to return them till he pleases: under the wrath and displeasure of God, and under this tearing, rending, and afflictive dispensation, they now are, and will continue till the time of their conversion.
John Wesley
5:14 Will tear - Divine vengeance by the Assyrians, shall be as a lion tearing his prey.
Robert Jamieson, A. R. Fausset and David Brown
5:14 lion--The black lion and the young lion are emblems of strength and ferocity (Ps 91:13).
I, even I--emphatic; when I, even I, the irresistible God, tear in pieces (Ps 50:22), no Assyrian power can rescue.
go away--as a lion stalks leisurely back with his prey to his lair.
5:155:15: Գնացից եւ դարձա՛յց ՚ի տեղի իմ, մինչեւ ապականեսցին։ Եւ խնդրեսցեն զերեսս իմ
15 կ’առնեմ նրանց, ու ոչ ոք չի լինի, որ փրկի.կը գնամ եւ կը վերադառնամ իմ տեղը,մինչեւ որ նրանք կործանուեն եւ փնտռեն ինձ»:
15 Ես կրկին իմ տեղս պիտի դառնամ, Մինչեւ անոնք իրենց յանցաւոր ըլլալը խոստովանին ու իմ երեսս փնտռեն։Երբ նեղութեան մէջ փութով զիս փնտռեն ու ըսեն.
Գնացից եւ դարձայց ի տեղի իմ, մինչեւ [54]ապականեսցին, եւ խնդրեսցեն զերեսս իմ. ի նեղութեան իւրեանց կանխեսցեն առ իս:

5:15: Գնացից եւ դարձա՛յց ՚ի տեղի իմ, մինչեւ ապականեսցին։ Եւ խնդրեսցեն զերեսս իմ
15 կ’առնեմ նրանց, ու ոչ ոք չի լինի, որ փրկի.կը գնամ եւ կը վերադառնամ իմ տեղը,մինչեւ որ նրանք կործանուեն եւ փնտռեն ինձ»:
15 Ես կրկին իմ տեղս պիտի դառնամ, Մինչեւ անոնք իրենց յանցաւոր ըլլալը խոստովանին ու իմ երեսս փնտռեն։Երբ նեղութեան մէջ փութով զիս փնտռեն ու ըսեն.
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 Пойду, возвращусь в Мое место, доколе они не признают себя виновными и не взыщут лица Моего.
5:15 πορεύσομαι πορευομαι travel; go καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return εἰς εις into; for τὸν ο the τόπον τοπος place; locality μου μου of me; mine ἕως εως till; until οὗ ος who; what ἀφανισθῶσιν αφανιζω obscure; hide καὶ και and; even ἐπιζητήσουσιν επιζητεω strive for; search for τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐν εν in θλίψει θλιψις pressure αὐτῶν αυτος he; him ὀρθριοῦσι ορθριζω get up at dawn πρός προς to; toward με με me λέγοντες λεγω tell; declare
5:15 אֵלֵ֤ךְ ʔēlˈēḵ הלך walk אָשׁ֨וּבָה֙ ʔāšˈûvā שׁוב return אֶל־ ʔel- אֶל to מְקֹומִ֔י mᵊqômˈî מָקֹום place עַ֥ד ʕˌaḏ עַד unto אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יֶאְשְׁמ֖וּ yešᵊmˌû אשׁם do wrong וּ û וְ and בִקְשׁ֣וּ viqšˈû בקשׁ seek פָנָ֑י fānˈāy פָּנֶה face בַּ ba בְּ in † הַ the צַּ֥ר ṣṣˌar צַר narrow לָהֶ֖ם lāhˌem לְ to יְשַׁחֲרֻֽנְנִי׃ yᵊšaḥᵃrˈunnî שׁחר look for
5:15. vadens revertar ad locum meum donec deficiatis et quaeratis faciem meamI will go and return to my place: until you are consumed, and seek my face.
15. I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me earnestly.
I will go [and] return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early:

5:15 Пойду, возвращусь в Мое место, доколе они не признают себя виновными и не взыщут лица Моего.
5:15
πορεύσομαι πορευομαι travel; go
καὶ και and; even
ἐπιστρέψω επιστρεφω turn around; return
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
μου μου of me; mine
ἕως εως till; until
οὗ ος who; what
ἀφανισθῶσιν αφανιζω obscure; hide
καὶ και and; even
ἐπιζητήσουσιν επιζητεω strive for; search for
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐν εν in
θλίψει θλιψις pressure
αὐτῶν αυτος he; him
ὀρθριοῦσι ορθριζω get up at dawn
πρός προς to; toward
με με me
λέγοντες λεγω tell; declare
5:15
אֵלֵ֤ךְ ʔēlˈēḵ הלך walk
אָשׁ֨וּבָה֙ ʔāšˈûvā שׁוב return
אֶל־ ʔel- אֶל to
מְקֹומִ֔י mᵊqômˈî מָקֹום place
עַ֥ד ʕˌaḏ עַד unto
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יֶאְשְׁמ֖וּ yešᵊmˌû אשׁם do wrong
וּ û וְ and
בִקְשׁ֣וּ viqšˈû בקשׁ seek
פָנָ֑י fānˈāy פָּנֶה face
בַּ ba בְּ in
הַ the
צַּ֥ר ṣṣˌar צַר narrow
לָהֶ֖ם lāhˌem לְ to
יְשַׁחֲרֻֽנְנִי׃ yᵊšaḥᵃrˈunnî שׁחר look for
5:15. vadens revertar ad locum meum donec deficiatis et quaeratis faciem meam
I will go and return to my place: until you are consumed, and seek my face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Совершив суд над народом, Господь возвратится "в место свое", т. е. отвратит Лице Свое от Израиля, лишит его своего присутствия до тех пор, пока народ не сознает вины своей и не обратится к Господу. В тексте слав. вместо слов доколе они не признают себя виновными читается: "дондеже погибнут", ewV ou afanisqwsi. По-видимому, LXX вместо ascham, грешить, нести наказание, каяться (ср. Лев IV:3; Ос IV:15; Ис XXIV:6) читали schamam гибнуть (Ос X:2; XIV:1).
Adam Clarke: Commentary on the Bible - 1831
5:15: I will go and return to my place - I will abandon them till they acknowledge their offenses. This had the wished-for effect, as we shall see in the following chapter; for they repented and turned to God, and he had mercy upon them. These two verses are considered as instances of the true sublime.
Albert Barnes: Notes on the Bible - 1834
5:15: I will go and return to My place - As the wild beast, when he has taken his prey, returns to his covert, so God, when He had fulfilled His will, would, for the time, withdraw all tokens of his presence. God, who is wholly everywhere, is said to dwell "there," relatively to us, where he manifests Himself, as of old, in the tabernacle, the temple, Zion, Jerusalem. He is said to "go and return," when He withdraws all tokens of His presence, His help, care, and providence. This is worse than any affliction on God's part , "a state like theirs who, in the lowest part of hell, are "delivered into chains of darkness," shut out from His presence, and so from all hope of comfort; and this must needs be their condition, so long as He shall be absent from them; and so perpetually, except there be a way for obtaining again His favorable presence."
Till they acknowledge their offence - o: "He who "hath no pleasure in the death of the wicked, but that the wicked turn from his way and live," withdraws Himself from them, not to cast them off altogether, but that they might know and acknowledge their folly and wickedness, and, seeing there is no comfort out of Him, prefer His presence to those vain things." which they had preferred to Him To say, that God would hide His Face from them, "until they should acknowledge their offence," holds out in itself a gleam of hope, that hereafter they would turn to Him, and would find Him.
And seek My Face - The first step in repentance is confession of sin; the second, turning to God. For to own sin without turning to God is the despair of Judas.
In their affliction they shall seek Me early - God does not only leave them hopes, that He would show forth his presence, when they sought him, but He promises that they shah seek Him, i. e. He would give them His grace whereby alone they could seek Him, and that grace should be effectual. Of itself affliction drives to despair and more obdurate rebellion and final impenitence. Through the grace of God, "evil brings forth good; fear, love; chastisement, repentance." "They shall seek Me early," originally, "in the morning," i. e., with all diligence and earnestness, as a man riseth early to do what he is very much set upon. So these shall "shake off the sleep of sin and the torpor of listlessness, when the light of repentance shall shine upon them."
This was fulfilled in the two tribes, toward the end of the seventy years, when many doubtless, together with Daniel, "set their face unto the Lord God to seek by prayer and supplication with fasting and sackcloth and ashes" Dan 9:2-3; and again in, those "who waited for redemption in Jerusalem" Luk 2:25, Luk 2:38, when our Lord came; and it will be fulfillment in all at the end of the world. "The first flash of thought on the power and goodness of the true Deliverer, is like the morning streaks of a new day. At the sight of that light, Israel shall arise early to seek his God; he shall rise quickly like the Prodigal, out of his wanderings and his indigence."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: return: Hos 5:6; Exo 25:21, Exo 25:22; Kg1 8:10-13; Psa 132:14; Isa 26:21; Eze 8:6, Eze 10:4; Eze 11:23; Mic 1:3
till: Hos 14:1-3; Lev 26:40-42; Deu 4:29-31, Deu 30:1-3; Kg1 8:47, Kg1 8:48; Ch2 6:36, Ch2 6:37; Ch2 7:14; Neh 1:8, Neh 1:9; Job 33:27; Isa 64:5-9; Jer 3:13, Jer 29:12-14; Jer 31:18-20; Eze 6:9, Eze 20:43, Eze 36:31; Dan 9:4-12
acknowledge their offence: Heb. be guilty
in their: Jdg 4:3, Jdg 6:6, Jdg 6:7, Jdg 10:10-16; Ch2 33:12, Ch2 33:13; Job 27:8-10; Psa 50:15, Psa 78:34; Psa 83:16; Pro 1:27, Pro 1:28, Pro 8:17; Isa 26:9, Isa 26:16; Jer 2:27; Zep 2:1-3; Luk 13:25
John Gill
5:15 I will go and return to my place,.... Leave the countries of Israel and of Judah, where he had used to grant his gracious and spiritual presence unto his people, and watched over them, and cared for them, and bestowed many favours on them, and go up to heaven, the place of his more glorious presence, as the Targum, Jarchi, and Kimchi, interpret it; and there, as it were, shut himself up, particularly with respect to these people, as if he had no more thought of them, or concern for them: this is to be understood in a sense becoming and agreeable to the omnipresence of God:
till they acknowledge their offence, and seek my face; till the Israelites acknowledge their idolatry, and the Jews their disbelief and rejection of the Messiah, and all other sins; till they ingenuously confess themselves to be guilty, or know and acknowledge they have sinned, as the Targum; and then humbly seek the face and favour of God, the remission of their sins from him, and acceptance with him:
in their affliction they will seek me early; in the morning, betimes, early, and earnestly; which affliction may be understood both of the Assyrian and Babylonish captivity; or rather of their present affliction toward the close of it, when they shall be sensible of their sins, and confess them, and look to him whom they have pierced, and mourn, and seek for pardon, righteousness, and salvation, from him; and so all Israel shall be saved, of whose conversion this is a prophecy.
Robert Jamieson, A. R. Fausset and David Brown
5:15 return to my place--that is, withdraw My favor.
till they acknowledge their offence--The Hebrew is, "till they suffer the penalty of their guilt." Probably "accepting the punishment of their guilt" (compare Zech 11:5) is included in the idea, as English Version translates. Compare Lev 26:40-41; Jer 29:12-13; Ezek 6:9; Ezek 20:43; Ezek 36:31.
seek my face--that is, seek My favor (Prov 29:26, Margin).
in . . . affliction . . . seek me early--that is, diligently; rising up before dawn to seek Me (Ps 119:147; compare Ps 78:34).