Օսէէ / Hosea - 6 |

Text:
< PreviousՕսէէ - 6 Hosea - 6Next >


jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Воскресение Израиля в будущем. 3-11. Греховность Израиля в настоящем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The closing words of the foregoing chapter gave us some hopes that God and his Israel, notwithstanding their sins and his wrath, might yet be happily brought together again, that they would seek him and he would be found of them; now this chapter carries that matter further, and some join the beginning of this chapter with the end of that, "They will seek me early," saying, "Come and let us return." But God doth again complain of the wickedness of this people; for, though some did repent and reform, the greater part continued obstinate. Observe, I. Their resolution to return to God, and the comforts wherewith they encourage themselves in their return, ver. 1-3. II. The instability of many of them in their professions and promises of repentance, and the severe course which God therefore took with them, ver. 4, 5. III. The covenant God made with them, and his expectations from them (ver. 6); their violation of that covenant and frustrating those expectations, ver. 7-11.
Adam Clarke: Commentary on the Bible - 1831
The prophet earnestly exhorts to repentance, Hos 6:1-3. God is then introduced as very tenderly and pathetically remonstrating against the backslidings of Ephraim and Judah, Hos 6:4-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 6:1, Exhortations to repent and hope in God; Hos 6:4, A lamentation over those who had sinned after conviction; Hos 6:5, Reproofs of obstinate sinners, and threatenings against them.
John Gill
INTRODUCTION TO HOSEA 6
This chapter gives an account of some who were truly penitent, and stirred up one another to return to the Lord, encouraged by his power, grace, and goodness, Hos 6:1; and of others, who had only a form of religion, were very unstable in it; regarded more the ceremonial law, and the external sacrifices of it, than the moral law; either that part of it which respects the love of the neighbour, or that which concerns the knowledge of God; and dealt treacherously with the Lord, transgressing the covenant, Hos 6:4; particularly the city of Gilead is represented as full of the workers of iniquity, and is charged with bloodshed, Hos 6:8; yea, even the priests were guilty of murder and lewdness, Hos 6:9; and Israel, or the ten tribes in general, are accused of whoredom, both corporeal and spiritual, with which they were defiled, Hos 6:10; nor was Judah clear of these crimes, and therefore a reckoning day is set for them, Hos 6:11.
6:16:1: ՚Ի նեղութեան իւրեանց. կանխեսցեն առ իս եւ ասասցեն. Դարձցո՛ւք եւ երթիցո՛ւք առ Տէր Աստուած մեր,
1 «Իրենց նեղութիւնների մէջ կը շտապեն ինձ մօտ եւ կ’ասեն.“Գնանք եւ վերադառնանք մեր Տէր Աստծուն.
6 «Եկէ՛ք, Տէրոջը դառնանք, Քանզի անիկա զարկաւ ու անիկա մեզ պիտի բժշկէ։Անիկա վիրաւորեց ու անիկա պիտի կապէ,
Եւ ասասցեն. Դարձցուք եւ երթիցուք առ Տէր Աստուած մեր``, զի նա եհար զմեզ, եւ նոյն բժշկեսցէ. վիրաւորեաց, եւ պատեսցէ զմեզ:

6:1: ՚Ի նեղութեան իւրեանց. կանխեսցեն առ իս եւ ասասցեն. Դարձցո՛ւք եւ երթիցո՛ւք առ Տէր Աստուած մեր,
1 «Իրենց նեղութիւնների մէջ կը շտապեն ինձ մօտ եւ կ’ասեն.“Գնանք եւ վերադառնանք մեր Տէր Աստծուն.
6 «Եկէ՛ք, Տէրոջը դառնանք, Քանզի անիկա զարկաւ ու անիկա մեզ պիտի բժշկէ։Անիկա վիրաւորեց ու անիկա պիտի կապէ,
zohrab-1805▾ eastern-1994▾ western am▾
6:16:1 В скорби своей они с раннего утра будут искать Меня и говорить:
6:1 πορευθῶμεν πορευομαι travel; go καὶ και and; even ἐπιστρέψωμεν επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God ἡμῶν ημων our ὅτι οτι since; that αὐτὸς αυτος he; him ἥρπακεν αρπαζω snatch καὶ και and; even ἰάσεται ιαομαι heal ἡμᾶς ημας us πατάξει πατασσω pat; impact καὶ και and; even μοτώσει μοτοω us
6:1 לְכוּ֙ lᵊḵˌû הלך walk וְ wᵊ וְ and נָשׁ֣וּבָה nāšˈûvā שׁוב return אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֛י kˈî כִּי that ה֥וּא hˌû הוּא he טָרָ֖ף ṭārˌāf טרף tear וְ wᵊ וְ and יִרְפָּאֵ֑נוּ yirpāʔˈēnû רפא heal יַ֖ךְ yˌaḵ נכה strike וְ wᵊ וְ and יַחְבְּשֵֽׁנוּ׃ yaḥbᵊšˈēnû חבשׁ saddle
6:1. in tribulatione sua mane consurgunt ad me venite et revertamur ad DominumIn their affliction they will rise early to me: Come, and let us return to the Lord.
1. Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
6:1. Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
6:1. In their tribulation, they will arise early to me. Come, let us return to the Lord.
Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up:

6:1 В скорби своей они с раннего утра будут искать Меня и говорить: <<пойдем и возвратимся к Господу! ибо Он уязвил и Он исцелит нас, поразил и перевяжет наши раны;
6:1
πορευθῶμεν πορευομαι travel; go
καὶ και and; even
ἐπιστρέψωμεν επιστρεφω turn around; return
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ἡμῶν ημων our
ὅτι οτι since; that
αὐτὸς αυτος he; him
ἥρπακεν αρπαζω snatch
καὶ και and; even
ἰάσεται ιαομαι heal
ἡμᾶς ημας us
πατάξει πατασσω pat; impact
καὶ και and; even
μοτώσει μοτοω us
6:1
לְכוּ֙ lᵊḵˌû הלך walk
וְ wᵊ וְ and
נָשׁ֣וּבָה nāšˈûvā שׁוב return
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֛י kˈî כִּי that
ה֥וּא hˌû הוּא he
טָרָ֖ף ṭārˌāf טרף tear
וְ wᵊ וְ and
יִרְפָּאֵ֑נוּ yirpāʔˈēnû רפא heal
יַ֖ךְ yˌaḵ נכה strike
וְ wᵊ וְ and
יַחְבְּשֵֽׁנוּ׃ yaḥbᵊšˈēnû חבשׁ saddle
6:1. in tribulatione sua mane consurgunt ad me venite et revertamur ad Dominum
In their affliction they will rise early to me: Come, and let us return to the Lord.
6:1. Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
6:1. In their tribulation, they will arise early to me. Come, let us return to the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Пораженный бедствиями, находясь в плену, народ некогда с особенною ревностью (= с раннего утра) взыщет Господа. Израиль сознает, что только Господь в силах поразивший его, может перевязать его раны и исцелить, что только Господь в силах воскресить oт духовной смерти, которая постигнет народ в плену: оживит нас через два дня, в третий день восставит нас. Влагая эти последние слова в уста народа, пророк указывает на скорое (два-три дня короткий срок) и несомненное оживление народа. Ап. Павел в послании к Коринфянам говорит, что Христос "воскрес в третий день по Писанию" (1: Кор XV:4). Так как другого более ясного указания на воскресение Иисуса Христа в третий день в ветхозаветном писании нет, то должно думать, что апостол имеет в виду именно рассматриваемое места кн. Осии и, следовательно, находит в нем предуказание на воскресение Христово. Следуя апостолу, и церковные учители блаж. Феодорит, Григорий Нисский, блаж. Августин и др. видели в рассматриваемых стихах VI-й гл. преобразовательное пророчество о воскресении Христа. Ближайшим образом, разумеется, пророк говорил об Израиле. Но Израиль был прообразом Мессии (ср. Исх IV:22-23; Ос XI:1; Исх IV; XLIV; LII-LIII), и важнейшие факты истории Израиля предъизобразили черты из земной жизни Мессии. Как должен умереть и воскреснуть Израиль, так умрет и воскреснет Мессия Христос. Мессия - душа народа, источник жизни для него. Поэтому, если должен воскреснуть от смерти народ, то прежде этого еще должно совершиться воскресение из мертвых Мессии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. 2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. 3 Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
These may be taken either as the words of the prophet to the people, calling them to repentance, or as the words of the people to one another, exciting and encouraging one another to seek the Lord, and to humble themselves before him, in hopes of finding mercy with him. God had said, In their affliction they will seek me; now the prophet, and the good people his friends, would strike while the iron was hot, and set in with the convictions their neighbours seemed to be under. Note, Those who are disposed to turn to God themselves should do all they can to excite, and engage, and encourage others to return to him. Observe,
I. What it is they engage to do: "Come, and let us return to the Lord, v. 1. Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord, return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature." Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification.
II. What inducements and encouragements to do this they fasten upon, to stir up one another with.
1. The experience they had had of his displeasure: "Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them," Isa. ix. 12, 13. Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation.
2. The expectation they had of his favour: "He that has torn will heal us, he that has smitten will bind us up," as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us. Now this favour of God which they are here in expectation of is described in several instances:--
(1.) They promise themselves that their deliverance out of their troubles should be to them as life from the dead (v. 2): "After two days he will revive us (that is, in a short time, in a day or two), and the third day, when it is expected that the dead body should putrefy and corrupt, and be buried out of our sight, then will he raise us up, and we shall live in his sight, we shall see his face with comfort and it shall be reviving to us. Though he forsake for a small moment, he will gather with everlasting kindness." Note, The people of God may not only be torn and smitten, but left for dead, and may lie so a great while; but they shall not always lie so, nor shall they long lie so; God will in a little time revive them; and the assurance given them of this should engage them to return and adhere to him. But this seems to have a further reference to the resurrection of Jesus Christ; and the time limited is expressed by two days and the third day, that it may be a type and figure of Christ's rising the third day, which he is said to do according to the scriptures, according to this scripture; for all the prophets testified of the sufferings of Christ and the glory that should follow. Let us see and admire the wisdom and goodness of God, in ordering the prophet's words so that when he foretold the deliverance of the church out of her troubles he should at the same time point out our salvation by Christ, which other salvations were both figures and fruits of; and, though they might not be aware of this mystery in the words, yet now that they are fulfilled in the letter of them in the resurrection of Christ it is a confirmation to our faith that this is he that should come, and we are to look for no other. And it is every way suitable that a prophecy of Christ's rising should be thus expressed, "He will raise us up, and we shall live," for Christ rose as the first-fruits, and we revive with him, we live through him; he rose for our justification, and all believers are said to be risen with Christ. See Isa. xxvi. 19. And it would serve for a comfort to the church then, and an assurance that God would raise them out of their low estate, for in his fulness of time he would raise his Son from the grave, who would be the life and glory of his people Israel. Note, A regard by faith to a rising Christ is a great support to a suffering Christian, and gives abundant encouragement to a repenting returning sinner; for he has said, Because I live, you shall live also.
(2.) That then they shall improve in the knowledge of God (v. 3): Then shall we know, if we follow on to know, the Lord. Then, when God returns in mercy to his people and designs favour for them, he will, as a pledge and fruit of his favour, give them more of the knowledge of himself; the earth shall be full of that knowledge, Isa. xi. 9. Knowledge shall be increased, Dan. xii. 4. All shall know God, Jer. xxxi. 34. We shall know, we shall follow to know, the Lord, (so the words are); and it may be taken as the fruit of Christ's resurrection, and the life we live in God's sight by him, that we shall have not only greater means of knowledge, but grace to improve in knowledge by those means. Note, When God designs mercy for a people he gives them a heart to know him, Jer. xxiv. 7. Those that have risen with Christ have the spirit of wisdom and revelation given them. And if we understand our living in his sight, as the Chaldee paraphrast does, of the day of the resurrection of the dead, it fitly follows, We shall know, we shall follow to know, the Lord; for in that day we shall see him be perfected, and yet be eternally increasing. Or, taking it as we read it, If we follow on to know, we have here, [1.] A precious blessing promised: Then shall we know, shall know the Lord, then when we return to God; those that come to God shall be brought into an acquaintance with him. When we are designed to live in his sight, then he gives us to know him; for this is life eternal to know God, John xvii. 3. [2.] The way and means of obtaining this blessing. We must follow on to know him. We must value and esteem the knowledge of God as the best knowledge, we must cry after it, and dig for it (Prov. ii. 3, 4), must seek and intermeddle with all wisdom (Prov. xviii. 1), and must proceed in our enquiries after this knowledge and our endeavours to improve in it. And, if we do the prescribed duty, we have reason to expect the promised mercy, that we shall know more and more of God, and be at last perfect in this knowledge.
(3.) That then they shall abound in divine consolations: His going forth is prepared as the morning, that is, the returns of his favour, which he had withdrawn from us when he went and returned to his place. His out-goings again are prepared and secured to us as firmly as the return of the morning after a dark night, and we expect it, as those do that wait for the morning after a long night, and are sure that it will come at the time appointed and will not fail; and the light of his countenance will be both welcome to us and growing upon us, unto the perfect day, as the light of the morning is. He shall come to us, and be welcome to us, as the rain, as the latter and former rain unto the earth, which refreshes it and makes it fruitful. Now this looks further than their deliverance out of captivity, and, no doubt, was to have its full accomplishment in Christ, and the grace of the gospel. The Old-Testament saints followed on to know him, earnestly looked for redemption in Jerusalem; and at length the out-goings of divine grace in him, in his going forth to visit this world, were [1.] As the morning to this earth when it is dark for he went forth as the sun of righteousness, and in him the day-spring from on high visited us. His going forth was prepared as the morning, for he came in the fulness of time; John Baptist was his fore-runner, nay, he was himself the bright and morning star. [2.] As the rain to this earth when it is dry. He shall come down as the rain upon the mown grass, Ps. lxxii. 6. In him showers of blessings descend upon this world, which give seed to the sower and bread to the eater, Isa. lv. 10. And the favour of God in Christ is what is said of the king's favour, like the cloud of the latter rain, Prov. xvi. 15. The grace of God in Christ is both the latter and the former rain, for by it the good work of our fruit-bearing is both begun and carried on.
Adam Clarke: Commentary on the Bible - 1831
6:1: Come, and let us return unto the Lord - When God had purposed to abandon them, and they found that he had returned to his place - to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weariness, and unfaithfulness of their idols and allies, now resolve to "return to the Lord;" and, referring to what he said, Hos 5:14 : "I will tear and go away;" they say, he "hath torn, but he will heal us;" their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-known mercy and compassion for restoration to life and health.
Albert Barnes: Notes on the Bible - 1834
6:1: Come and let us return unto the Lord - These words depend closely on the foregoing. They are words put into their mouth by God Himself, with which or with the like, they should exhort one another to return to God. Before, when God smote them, they had gone to Assyria; now they should turn to Him, owning, not only that He who "tore" has the power and the will to "heal" them, but that He tore, "in order to" heal them; He smote them, "in order to" bind them up. This closeness of connection is expressed in the last words; literally, "smite He and He will bind us up." "He smiteth the putrefaction of the misdeed; He healeth the pain of the wound. Physicians do this; they cut; they smite; they heal; they arm themselves in order to strike; they carry steel, and come to cure."
They are not content to return singly or to be saved alone. Each encourageth another to repentance, as before to evil. The dry bones, scattered on the face of the earth, reunite. There is a general movement among those "who sat in darkness and the shadow of death," to return together to Him, who is the source of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: and let: Hos 5:15, Hos 14:1; Isa 2:3, Isa 55:7; Jer 3:22, Jer 50:4; Lam 3:40, Lam 3:41; Zep 2:1
he hath torn: Hos 5:12-14, Hos 13:7-9; Deu 32:39; Sa1 2:6; Job 5:18, Job 34:29; Psa 30:7; Isa 30:22; Jer 30:12, Jer 33:5; Lam 3:32, Lam 3:33
Carl Friedrich Keil and Franz Delitzsch
6:1
To this threat the prophet appends in the concluding strophe, both the command to return to the Lord, and the promise that the Lord will raise His smitten nation up again, and quicken them anew with His grace. The separation of these three verses from the preceding one, by the division of the chapters, is at variance with the close connection in the actual contents, which is so perfectly obvious in the allusion made in the words of Hos 6:1, "Come, and let us return," to those of Hos 5:15, "I will go, and return," and in טרף וירפּאנוּ (Hos 6:1) to the similar words in Hos 5:13 and Hos 5:14. Hos 6:1. "Come, and let us return to Jehovah: for He has torn in pieces, and will heal us; He has smitten, and will bind us up. Hos 6:2. He will quicken us after two days; on the third He will raise us up, that we may live before Him." The majority of commentators, following the example of the Chald. and Septuagint, in which לאמר, λέγοντες, is interpolated before לכוּ, have taken the first three verses as an appeal to return to the Lord, addressed by the Israelites in exile to one another. But it would be more simple, and more in harmony with the general style of Hosea, which is characterized by rapid transitions, to take the words as a call addressed by the prophet in the name of the exile. The promise in v. 3 especially is far more suitable to a summons of this kind, than to an appeal addressed by the people to one another. As the endurance of punishment impels to seek the Lord (Hos 5:15), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts. The preterite târaph, as compared with the future 'etrōph in Hos 5:14, presupposes that the punishment has already begun. The following יך is also a preterite with the Vav consec. omitted. The Assyrian cannot heal (Hos 5:13); but the Lord, who manifested Himself as Israel's physician in the time of Moses (Ex 15:26), and promised His people healing in the future also (Deut 32:39), surely can. The allusion in the word ירפּאנוּ to this passage of Deuteronomy, is placed beyond all doubt by Hos 6:2. The words, "He revives after two days," etc., are merely a special application of the general declaration, "I kill, and make alive" (Deut 32:39), to the particular case in hand. What the Lord there promises to all His people, He will also fulfil upon the ten tribes of Israel. By the definition "after two days," and "on the third day," the speedy and certain revival of Israel is set before them. Two and three days are very short periods of time; and the linking together of two numbers following one upon the other, expresses the certainty of what is to take place within this space of time, just as in the so-called numerical sayings in Amos 1:3; Job 5:19; Prov 6:16; Prov 30:15, Prov 30:18, in which the last and greater number expresses the highest or utmost that is generally met with. הקים, to raise the dead (Job 14:12; Ps 88:11; Is 26:14, Is 26:19). "That we may live before Him:" i.e., under His sheltering protection and grace (cf. Gen 17:18). The earlier Jewish and Christian expositors have taken the numbers, "after two days, and on the third day," chronologically. The Rabbins consequently suppose the prophecy to refer either to the three captivities, the Egyptian, the Babylonian, and the Roman, which has not ended yet; or to the three periods of the temple of Solomon, of that of Zerubbabel, and of the one to be erected by the Messiah. Many of the fathers, on the other hand, and many of the early Lutheran commentators, have found in them a prediction of the death of Christ and His resurrection on the third day. Compare, for example, Calovii Bibl. illustr. ad h. l., where this allusion is defended by a long series of undeniably weak arguments, and where a fierce attack is made, not only upon Calvin, who understood these words as "referring to the liberation of Israel from captivity, and the restoration of the church after two days, i.e., in a very short time;" but also upon Grotius, who found, in addition to the immediate historical allusion to the Israelites, whom God would soon liberate from their death-like misery after their conversion, a foretype, in consequence of a special divine indication, of the time "within which Christ would recover His life, and the church its hope." But any direct allusion in the hope here uttered to the death and resurrection of Christ, is proved to be untenable by the simple words and their context. The words primarily hold out nothing more than the quickening of Israel out of its death-like state of rejection from the face of God, and that in a very short period after its conversion to the Lord. This restoration to life cannot indeed be understood as referring to the return of the exiles to their earthly fatherland; or, at all events, it cannot be restricted to this. It does not occur till after the conversion of Israel to the Lord its God, on the ground of faith in the redemption effected through the atoning death of Christ, and His resurrection from the grave; so that the words of the prophet may be applied to this great fact in the history of salvation, but without its being either directly or indirectly predicted. Even the resurrection of the dead is not predicted, but simply the spiritual and moral restoration of Israel to life, which no doubt has for its necessary complement the reawakening of the physically dead. And, in this sense, our passage may be reckoned among the prophetic utterances which contain the germ of the hope of a life after death, as in Is 26:19-21, and in the vision of Ezekiel in Ezek 37:1-14.
That it did not refer to this in its primary sense, and so far as its historical fulfilment was concerned, is evident from the following verse. Hos 6:3. "Let us therefore know, hunt after the knowledge of Jehovah. His rising is fixed like the morning dawn, that He may come to us like the rain, and moisten the earth like the latter rain." ונדעה נר corresponds to לכוּ ונשׁוּבה in Hos 6:1. The object to נדעה is also את־יהוה, and נדעה is merely strengthened by the addition of נרדּפה לדּעת. The knowledge of Jehovah, which they would hunt after, i.e., strive zealously to obtain, is a practical knowledge, consisting in the fulfilment of the divine commandments, and in growth in the love of God with all the heart. This knowledge produces fruit. The Lord will rise upon Israel like the morning dawn, and come down upon it like fertilizing rain. מוצאו, His (i.e., Jehovah's) rising, is to be explained from the figure of the dawn (for יצא applied to the rising of the sun, see Gen 19:23 and Ps 19:7). The dawn is mentioned instead of the sun, as the herald of the dawning day of salvation (compare Is 58:8 and Is 60:2). This salvation which dawns when the Lord appears, is represented in the last clause as a shower of rain that fertilizes the land. יורה is hardly a kal participle, but rather the imperfect hiphil in the sense of sprinkling. In Deut 11:14 (cf. Deut 28:12 and Lev 26:4-5), the rain, or the early and latter rain, is mentioned among the blessings which the Lord will bestow upon His people, when they serve Him with all the heart and soul. This promise the Lord will so fulfil in the case of His newly quickened nation, that He Himself will refresh it like a fertilizing rain. This will take place through the Messiah, as Ps 72:6 and 2Kings 23:4 clearly show.
Geneva 1599
6:1 Come, and let (a) us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
(a) He shows the people that they ought to turn to the Lord, so that he might stop his plagues.
John Gill
6:1 Come, and let us return unto the Lord,.... The Septuagint and Arabic versions connect these words with the last clause of the preceding chapter, adding the word, "saying"; and so the Targum and Syriac version, "they shall say"; and very rightly as to the sense; for they are the words of those persons under the afflicting hand of God; and, being brought thereby to a sense of their sins, acknowledge them, and seek to the Lord for pardon, and encourage one another so to do; as Israel and Judah will in the latter day, when the veil shall be taken off their minds, the hardness of their heart removed, and they shall be converted, and turn to the Lord, and seek him together, weeping as they go; having both faith in Christ, and repentance towards God, by which they will return unto him; see 2Cor 3:16; so all sinners sensible of their departure from God by sin, and of the evil and danger of it, repent of it, and loath it, confess and acknowledge it, depart from it, and forsake it; and return to the Lord, having some view and apprehension of him as a God, gracious and merciful in Christ; imploring the forgiveness of their sins, with some degree of faith and confidence in him; and not having only love to their own souls, and the welfare of them, but also to the souls of others, exhort and encourage them to join with them in the same acts of faith, repentance, and obedience. The Targum is,
"let us return to the worship of the Lord;''
from which they have sadly departed. The arguments or reasons follow,
for he hath torn, and he will heal us; he hath smitten, and he will bind us up; the same hand that has torn will heal and that has smitten will bind up, and none else can; and therefore there is a necessity of returning to him for healing and a cure, Deut 32:39; and his tearing is in order to heal, and his smiting in order to bind up; and, as sure as he has done the one, he will do the other, and therefore there is great encouragement to apply to him; all which the Jews will be sensible of in the last day; and then the Lord, who is now tearing them in his wrath, and smiting them in his sore displeasure, both in their civil and church state, dispersing them among the nations, and has been so doing for many hundred years, will "bind up the breach of his people, and heal the stroke of their wound", Is 30:26; and so the Lord deals with all his people, who are truly and really converted by him; he rends their heart, tears the caul of it; pricks and cuts them to the heart; smites them with the hammer of his word; wounds their consciences with a sense of sin; lets in the law into them, which works wrath, whereby they become broken and contrite; and all this in order to their turning to him that smites them, and be healed, and in love to their souls, though for the present grievous to bear: and then the great Physician heals them by his stripes and wounds; by the application of his blood; by means of his word, the Gospel of peace and pardon; by a look to him, and a touch of him by faith; by discoveries of his love, and particularly his pardoning grace and mercy, which as oil and wine he pours into the wounds made by sin, and binds them up; and which he heals universally, both with respect to persons and diseases, for which he is applied unto, and infallibly, thoroughly, and perfectly, and all freely.
John Wesley
6:1 Come - The prophet here brings them in, exhorting one another. He hath torn - We now see his hand in all we suffer.
Robert Jamieson, A. R. Fausset and David Brown
6:1 THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD. (Hos 6:1-11)
At Hos 6:4 a new discourse, complaining of them, begins; for Hos 6:1-3 evidently belong to Hos 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Hos 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity (4Kings 15:29).
let us return--in order that God who has "returned to His place" may return to us (Hos 5:15).
torn, and . . . heal-- (Deut 32:39; Jer 30:17). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, Hos 5:13) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us (Ps 130:4).
6:26:2: զի նա եհար զմեզ՝ եւ նո՛յն բժշկեսցէ. վիրաւորեաց՝ եւ պատեսցէ զմեզ.
2 որովհետեւ նա հարուածեց մեզ եւ ինքն էլ կը բժշկի,վիրաւորեց եւ կը կապի մեր վէրքերը:
2 Երկու օրէն մեզ պիտի կենդանացնէ, Երրորդ օրը մեզ պիտի կանգնեցնէ Ու անոր առջեւ պիտի ապրինք։
եւ ողջացուսցէ զմեզ յետ երկուց աւուրց, եւ յաւուրն երրորդի [56]յարիցուք եւ կեցցուք առաջի նորա:

6:2: զի նա եհար զմեզ՝ եւ նո՛յն բժշկեսցէ. վիրաւորեաց՝ եւ պատեսցէ զմեզ.
2 որովհետեւ նա հարուածեց մեզ եւ ինքն էլ կը բժշկի,վիրաւորեց եւ կը կապի մեր վէրքերը:
2 Երկու օրէն մեզ պիտի կենդանացնէ, Երրորդ օրը մեզ պիտի կանգնեցնէ Ու անոր առջեւ պիտի ապրինք։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 оживит нас через два дня, в третий день восставит нас, и мы будем жить пред лицем Его.
6:2 ὑγιάσει υγιαζω us μετὰ μετα with; amid δύο δυο two ἡμέρας ημερα day ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third ἀναστησόμεθα ανιστημι stand up; resurrect καὶ και and; even ζησόμεθα ζαω live; alive ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
6:2 יְחַיֵּ֖נוּ yᵊḥayyˌēnû חיה be alive מִ mi מִן from יֹּמָ֑יִם yyōmˈāyim יֹום day בַּ ba בְּ in † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third יְקִמֵ֖נוּ yᵊqimˌēnû קום arise וְ wᵊ וְ and נִחְיֶ֥ה niḥyˌeh חיה be alive לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
6:2. quia ipse cepit et sanabit nos percutiet et curabit nosFor he hath taken us, and he will heal us: he will strike, and he will cure us.
2. After two days will he revive us: on the third day he will raise us up, and we shall live before him.
6:2. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
6:2. For he has seized us, and he will heal us. He will strike, and he will cure us.
After two days will he revive us: in the third day he will raise us up, and we shall live in his sight:

6:2 оживит нас через два дня, в третий день восставит нас, и мы будем жить пред лицем Его.
6:2
ὑγιάσει υγιαζω us
μετὰ μετα with; amid
δύο δυο two
ἡμέρας ημερα day
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
ἀναστησόμεθα ανιστημι stand up; resurrect
καὶ και and; even
ζησόμεθα ζαω live; alive
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
6:2
יְחַיֵּ֖נוּ yᵊḥayyˌēnû חיה be alive
מִ mi מִן from
יֹּמָ֑יִם yyōmˈāyim יֹום day
בַּ ba בְּ in
הַ the
יֹּום֙ yyôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third
יְקִמֵ֖נוּ yᵊqimˌēnû קום arise
וְ wᵊ וְ and
נִחְיֶ֥ה niḥyˌeh חיה be alive
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
6:2. quia ipse cepit et sanabit nos percutiet et curabit nos
For he hath taken us, and he will heal us: he will strike, and he will cure us.
6:2. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
6:2. For he has seized us, and he will heal us. He will strike, and he will cure us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:2: After two days will he revive - Such is his power that in two or three days he can restore us. He can realize all our hopes, and give us the strongest token for good.
In the third day he will raise us up - In so short a time can he give us complete deliverance. These words are supposed to refer to the death and resurrection of our Lord; and it is thought that the apostle refers to them, Co1 15:4 : "Christ rose again the third day, according to the Scriptures;" and this is the only place in the Scriptures, i.e., of the Old Testament, where his resurrection on the third day seems to be hinted at. The original, יקמנו yekimenu, has been translated, he will raise him up. Then they who trusted in him could believe that they should be quickened together with him.
And we shall live in his sight - His resurrection being a proof of theirs.
Albert Barnes: Notes on the Bible - 1834
6:2: After two days will He Rev_ive us (or quicken us, give us life,) in the third day He will raise us up - The Resurrection of Christ, and our resurrection in Him and in His Resurrection, could not be more plainly foretold. The prophet expressly mentions "two days," after which life should be given, and a "third day, on" which the resurrection should take place. What else can this be than the two days in which the Body of Christ lay in the tomb, and the third day, on which He rose again, as "the Resurrection and the life" Joh 11:25, "the first fruits of them that slept" Co1 15:20, the source and earnest and pledge of our resurrection and of life eternal? The Apostle, in speaking of our resurrection in Christ, uses these self-same words of the prophet; "God, who is rich in mercy, for His great love wherewith He loved us - hath quickened us together with Christ, and hath raised us up and made us to sit together in heavenly places in Christ Jesus" Eph 2:4-6.
The Apostle, like the prophet, speaks of that which took place in Christ our Head, as having already taken place in us, His members. : "If we unhesitatingly believe in our heart," says a father, "what we profess with our mouth, we were crucified in Christ, "we" died, "we" were buried, "we" also were raised again on that very third day. Whence the Apostle saith, "If ye rose again with Christ, seek those things which are above, where Christ sitteth at the right hand of God" Col 3:1. "As Christ died for us, so He also rose for us. "Our old man was nailed to the wood, in the flesh of our Head, and the new man was formed in that same Head, rising glorious from the tomb." What Christ, our Head, did, He did, not for Himself, but for His redeemed, that the benefits of His Life, Death, Resurrection, Ascension, might redound to all. life did it for them; they partook of what He did.
In no other way, could our participation of Christ be foretold. It was not the prophet's object here, nor was it so direct a comfort to Israel, to speak of Christ's Resurrection in itself. He took a nearer way to their hearts. He told them, "all we who turn to the Lord, putting our whole trust in Him, and committing ourselves wholly to Him, to be healed of our wounds and to have our griefs bound up, shall receive life from Him, shall be raised up by Him." They could not understand "then," how He would do this. The "after two days" and, "in the third day," remained a mystery, to be explained by the event. But the promise itself was not the less distinct, nor the less full of hope, nor did it less fulfill all cravings for life eternal and the sight of God, because they did not understand, "how shall these things be." Faith is unconcerned about the "how." Faith believes what God says, because He says it, and leaves Him to fulfill it, "how" He wills and knows. The words of the promise which faith had to believe, were plain. The life of which the prophet spoke, could only be life from death, whether of the body or the soul or both. For God is said to "give life," only in contrast with such death. Whence the Jews too have ever looked and do look, that this should be fulfilled in the Christ, though they know not that it has been fulfilled in Him. They too explain it ; "He will quicken us in the days of consolation which shall come; in the day of the quickening of the dead; he will raise us up, and we shall live before Him."
In shadow, the prophecy was never fulfilled to Israel at all. The ten tribes were never restored; they never, as a whole, received any favor from God, after He gave them up to captivity. And unto the two tribes, (of whom, apart from the ten, no mention is made here) what a mere shadow was the restoration from Babylon, that it should be spoken of as the gift of life or of resurrection, whereby we should live before Him! The strictest explanation is the truest. The "two days" and "the third day" have nothing in history to correspond with them, except that in which they were fulfilled, when Christ, "rising on the third day from the grave, raised with Him the whole human race" .
And we shall live in His sight - Literally, "before His Face." In the face, we see the will, and mind, the love, the pleasure or displeasure of a human being whom we love. In the holy or loving face of man, there may be read fresh depths of devotion or of love. The face is turned away in sorrowful displeasure; it is turned full upon the face it loves. Hence, it is so very expressive an image of the relation of the soul to God, and the Psalmists so often pray, "Lord lift up the light of Thy countenance upon us; make Thy Face to shine upon Thy servant; God bless us, and cause His Face to shine upon us; cast me not away from Thy presence or Face; look Thou upon me and be merciful unto me; look upon the Face of thine anointed; how long wilt Thou hide Thy Face from me? hide not Thy Face from Thy servant" (Psa 4:6; Psa 31:16 (from Num 6:25); Psa 67:1; Psa 80:7; Psa 119:135; Psa 51:11; Psa 119:132; Psa 84:9; Psa 13:1; Psa 69:17, etc.); or they profess, "Thy Face, Lord, will I seek" (Psa 27:8; see Psa 24:6; Psa 105:4); or they declare that the bliss of eternity is in "the Face of God" Psa 11:7; Psa 16:11; Psa 17:15.
God had just said, that He would withdraw His presence, until they should "seek" His "Face;" now He says, they should "live before His Face." To Abraham He had said, "Walk before Me" Gen 17:1, literally, "before My Face, and be thou perfect." Bliss from the Creator, and duty from the creature, answer to one another. We "live in His sight," in the way of duty, when we refer ourselves and our whole being, our courses of action, our thoughts, our love, to Him, remembering that we are ever in His presence, and ever seeking to please Him. "We live in His sight," in the bliss of His presence, when we enjoy the sense of His favor, and know that His Eye rests on us in love, that He cares for us, guides us, guards us; and have some sweetness in contemplating Him. Much more fully shall we live in His sight, when, in Him, we shall be partakers of His Eternal Life and Bliss, and shall behold Him "face to face," and "see Him as He is," and the sight of Him shall be our bliss, "and in His light we shall see light" Psa 36:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: two: Hos 13:14; Kg2 20:5; Psa 30:4; Isa 26:19; Eze 37:11-13; Co1 15:4
we: Gen 17:18; Psa 61:7; Joh 14:19; Rom 14:8
Geneva 1599
6:2 After two days will (b) he revive us: in the third day he will raise us up, and we shall live in his sight.
(b) Though he correct us from time to time, yet his help will not be far off, if we return to him.
John Gill
6:2 After two days will he revive us: in the third day he will raise us up,.... The Jews, in their present state, are as dead men, both in a civil and spiritual sense, and their conversion and restoration will be as life from the dead; they are like persons buried, and, when they are restored, they will be raised out of their graves, both of sin and misery; see Rom 11:15; the time of which is here fixed, after two days, and on the third; which Jarchi interprets of the two temples that have been destroyed, and of the third temple to be built, which the Jews expect, but in vain, and when they hope for good times: Kimchi explains it of their three captivities, in Egypt, Babylon, and the present one, and so Ben Melech, from which they hope to be raised, and live comfortably; which sense is much better than the former: and with it may be compared Vitringa's (s) notion of the text, that the first day was between Israel's coming out of Egypt and the Babylonish captivity; the second day between that and the times of Antiochus, which was the third night; then the third day followed, which is the times of the Messiah: but the Targum comes nearer the truth, which paraphrases the words thus,
"he will quicken us in the days of consolation which are to come, and in the day of the resurrection of the dead he will raise us up;''
where by days of consolation are meant the days of the Messiah, with which the Jews generally connect the resurrection of the dead; and if we understand them of the last days of the Messiah, it is not much amiss; for the words respect the quickening and raising up of the Jews in the latter day, the times of Christ's spiritual coming and reign: and these two and three days may be expressive of a long and short time, as interpreters differently explain them; of a long time, as the third day is a long time for a man to lie dead, when there can be little or no hope of his reviving, Lk 24:21; or of a short time, for which two or three days is a common phrase; and both true in this case: it is a long time Israel and Judah have been in captivity, and there may seem little hope of their restoration; but it will be a short time with the Lord, with whom a thousand years are as one day, and one day as a thousand years: and this I take to be the sense of the words, that after the second Millennium, or the Lord's two days, and at the beginning of the third, will be the time of their conversion and restoration, reckoning from the last destruction of them by the Romans; for not till then were Israel and Judah wholly in a state of death: many of Israel were mixed among those of Judah before the Babylonish captivity, and many returned with them from it; but, when destroyed by the Romans, there was an end of their civil and church state; which will both be revived on a better foundation at this period of time: but if this conjecture is not agreeable (for I only propose it as such), the sense may be taken thus, that in a short time after the repentance of Israel, and their conversion to the Lord, they will be brought into a very comfortable and happy state and condition, both with respect to things temporal and spiritual;
and we shall live in his sight; comfortably, in a civil sense, in their own land, and in the possession of all their privileges and liberties; and in a spiritual sense, by faith on Jesus Christ, whom they shall now embrace, and in the enjoyment of the Gospel and Gospel ordinances; and the prophet represents the penitents and faithful among them as believing and hoping for these things. This may be applied to the case of sensible sinners, who, as they are in their natural state dead in sin, and dead in law, so they see themselves to be such when awakened; and yet entertain a secret hope that sooner or later they shall be revived and refreshed, and raised up to a more comfortable state, and live in the presence of God, and the enjoyment of his favour. The ancient fathers generally understood these words of Christ, who was buried on the sixth day, lay in the grave the whole seventh day, and after these two days, on the third, rose again from the dead; and to this passage the apostle is thought to have respect, 1Cor 15:3; and also of the resurrection of his people in and with him, and by virtue of his: and true it is that Christ rose from the dead on the third day, and all his redeemed ones were quickened and raised up together with him as their head and representative, Eph 2:5; and his in virtue of his being quickened that they are regenerated and quickened, and made alive, in a spiritual sense; he is the author of their spiritual life, and their life itself; see 1Pet 1:3; and not only in virtue of his resurrection is their spiritual resurrection from the death of sin to a life of grace, but even their corporeal resurrection at the last day; and as, in consequence of their spiritual resurrection, they live in the sight of God a life of grace and holiness by faith in Christ, and in a comfortable view and enjoyment of the divine favour; so they shall live eternally in the presence of God, where are fulness of joy, and pleasures for evermore: but the first sense is best, and most agreeable to the context and scope of it.
(s) Comment. in Isa. viii. 20.
John Wesley
6:2 After two days - After some short time of suffering, God will shew us his favour, and revive our dead state. Revive us - Though we were as dead men, buried in our miseries, yet our merciful God will quicken us. Live - Flourish in peace, wealth, and joy; in righteousness and safety. In his sight - The eye of our God being upon us for good.
Robert Jamieson, A. R. Fausset and David Brown
6:2 Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Is 17:6; Lk 13:32-33); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel (Is 49:3; compare Mt 2:15, with Hos 11:1), raised on the third day (Jn 2:19; 1Cor 15:4; compare Is 53:10). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (Is 26:19; Ezek 37:1-14; Dan 12:2).
live in his sight--enjoy His countenance shining on us, as of old; in contrast to Hos 5:6, Hos 5:15, "Withdrawn Himself from them."
6:36:3: եւ ողջացուսցէ՛ զմեզ՝ յետ երկուց աւուրց, եւ յաւո՛ւրն երրորդի յարիցուք եւ կեցցուք առաջի նորա. եւ ծանիցուք եւ զհե՛տ երթիցուք ճանաչել զՏէր։ Իբրեւ զառաւօտ պատրաստական գտցուք զնա. եւ եկեսցէ մեզ իբրեւ զանձրեւ՛ կանուխ եւ զանագան յերկրի[10393]։ [10393] Ոմանք. Յարիցուք եւ կացցուք առաջի։
3 Երկու օր յետոյ նա կը կենդանացնի մեզ,եւ երրորդ օրը կ’ելնենք կը կանգնենք նրա առաջ,կը ճանաչենք Տիրոջըեւ հետամուտ կը լինենք ճանաչելու նրան: Մենք նրան պատրաստ կը գտնենք ինչպէս առաւօտը,եւ նա կը գայ դէպի մեզ՝ ինչպէս վաղ եւ ուշացած անձրեւը՝ դէպի հողը”:
3 Տէրը պիտի ճանչնանք ու զանիկա ճանչնալու ետեւէ պիտի ըլլանք. Անոր ելքը արշալոյսի պէս պատրաստուած է Ու անիկա մեզի պիտի գայ անձրեւի պէս, Երկիրը ոռոգող վերջին անձրեւին պէս։
եւ ծանիցուք եւ զհետ երթիցուք ճանաչել զՏէր իբրեւ զառաւօտ պատրաստական [57]գտցուք զնա``, եւ եկեսցէ մեզ իբրեւ [58]զանձրեւ կանուխ եւ զանագան յերկրի:

6:3: եւ ողջացուսցէ՛ զմեզ՝ յետ երկուց աւուրց, եւ յաւո՛ւրն երրորդի յարիցուք եւ կեցցուք առաջի նորա. եւ ծանիցուք եւ զհե՛տ երթիցուք ճանաչել զՏէր։ Իբրեւ զառաւօտ պատրաստական գտցուք զնա. եւ եկեսցէ մեզ իբրեւ զանձրեւ՛ կանուխ եւ զանագան յերկրի[10393]։
[10393] Ոմանք. Յարիցուք եւ կացցուք առաջի։
3 Երկու օր յետոյ նա կը կենդանացնի մեզ,եւ երրորդ օրը կ’ելնենք կը կանգնենք նրա առաջ,կը ճանաչենք Տիրոջըեւ հետամուտ կը լինենք ճանաչելու նրան: Մենք նրան պատրաստ կը գտնենք ինչպէս առաւօտը,եւ նա կը գայ դէպի մեզ՝ ինչպէս վաղ եւ ուշացած անձրեւը՝ դէպի հողը”:
3 Տէրը պիտի ճանչնանք ու զանիկա ճանչնալու ետեւէ պիտի ըլլանք. Անոր ելքը արշալոյսի պէս պատրաստուած է Ու անիկա մեզի պիտի գայ անձրեւի պէս, Երկիրը ոռոգող վերջին անձրեւին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Итак познаем, будем стремиться познать Господа; как утренняя заря явление Его, и Он придет к нам, как дождь, как поздний дождь оросит землю>>.
6:3 καὶ και and; even γνωσόμεθα γινωσκω know διώξομεν διωκω go after; pursue τοῦ ο the γνῶναι γινωσκω know τὸν ο the κύριον κυριος lord; master ὡς ως.1 as; how ὄρθρον ορθρος dawn ἕτοιμον ετοιμος ready; prepared εὑρήσομεν ευρισκω find αὐτόν αυτος he; him καὶ και and; even ἥξει ηκω here ὡς ως.1 as; how ὑετὸς υετος rain ἡμῖν ημιν us πρόιμος πρωιμος early καὶ και and; even ὄψιμος οψιμος late τῇ ο the γῇ γη earth; land
6:3 וְ wᵊ וְ and נֵדְעָ֣ה nēḏᵊʕˈā ידע know נִרְדְּפָ֗ה nirdᵊfˈā רדף pursue לָ lā לְ to דַ֨עַת֙ ḏˈaʕaṯ ידע know אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as שַׁ֖חַר šˌaḥar שַׁחַר dawn נָכֹ֣ון nāḵˈôn כון be firm מֹֽוצָאֹ֑ו mˈôṣāʔˈô מֹוצָא issue וְ wᵊ וְ and יָבֹ֤וא yāvˈô בוא come כַ ḵa כְּ as † הַ the גֶּ֨שֶׁם֙ ggˈešem גֶּשֶׁם rain לָ֔נוּ lˈānû לְ to כְּ kᵊ כְּ as מַלְקֹ֖ושׁ malqˌôš מַלְקֹושׁ spring-rain יֹ֥ורֶה yˌôreh ירה [uncertain] אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:3. vivificabit nos post duos dies in die tertia suscitabit nos et vivemus in conspectu eius sciemus sequemurque ut cognoscamus Dominum quasi diluculum praeparatus est egressus eius et veniet quasi imber nobis temporaneus et serotinus terraeHe will revive us after two days: on the third day he will raise us up, and we shall live in his sight. We shall know, and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light, and he will come to us as the early and the latter rain to the earth.
3. And let us know, let us follow on to know the LORD; his going forth is sure as the morning: and he shall come unto us as the rain, as the latter rain that watereth the earth.
6:3. Then shall we know, [if] we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter [and] former rain unto the earth.
6:3. He will revive us after two days; on the third day he will raise us up, and we will live in his sight. We will understand, and we will continue on, so that we may know the Lord. His landing place has been prepared like the first light of morning, and he will come to us like the early and the late rains of the land.
Then shall we know, [if] we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter [and] former rain unto the earth:

6:3 Итак познаем, будем стремиться познать Господа; как утренняя заря явление Его, и Он придет к нам, как дождь, как поздний дождь оросит землю>>.
6:3
καὶ και and; even
γνωσόμεθα γινωσκω know
διώξομεν διωκω go after; pursue
τοῦ ο the
γνῶναι γινωσκω know
τὸν ο the
κύριον κυριος lord; master
ὡς ως.1 as; how
ὄρθρον ορθρος dawn
ἕτοιμον ετοιμος ready; prepared
εὑρήσομεν ευρισκω find
αὐτόν αυτος he; him
καὶ και and; even
ἥξει ηκω here
ὡς ως.1 as; how
ὑετὸς υετος rain
ἡμῖν ημιν us
πρόιμος πρωιμος early
καὶ και and; even
ὄψιμος οψιμος late
τῇ ο the
γῇ γη earth; land
6:3
וְ wᵊ וְ and
נֵדְעָ֣ה nēḏᵊʕˈā ידע know
נִרְדְּפָ֗ה nirdᵊfˈā רדף pursue
לָ לְ to
דַ֨עַת֙ ḏˈaʕaṯ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
שַׁ֖חַר šˌaḥar שַׁחַר dawn
נָכֹ֣ון nāḵˈôn כון be firm
מֹֽוצָאֹ֑ו mˈôṣāʔˈô מֹוצָא issue
וְ wᵊ וְ and
יָבֹ֤וא yāvˈô בוא come
כַ ḵa כְּ as
הַ the
גֶּ֨שֶׁם֙ ggˈešem גֶּשֶׁם rain
לָ֔נוּ lˈānû לְ to
כְּ kᵊ כְּ as
מַלְקֹ֖ושׁ malqˌôš מַלְקֹושׁ spring-rain
יֹ֥ורֶה yˌôreh ירה [uncertain]
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:3. vivificabit nos post duos dies in die tertia suscitabit nos et vivemus in conspectu eius sciemus sequemurque ut cognoscamus Dominum quasi diluculum praeparatus est egressus eius et veniet quasi imber nobis temporaneus et serotinus terrae
He will revive us after two days: on the third day he will raise us up, and we shall live in his sight. We shall know, and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light, and he will come to us as the early and the latter rain to the earth.
6:3. Then shall we know, [if] we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter [and] former rain unto the earth.
6:3. He will revive us after two days; on the third day he will raise us up, and we will live in his sight. We will understand, and we will continue on, so that we may know the Lord. His landing place has been prepared like the first light of morning, and he will come to us like the early and the late rains of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Пророк призывает народ к Богопознанию, разумея не теоретическое знание о Боге, но единение с Богом в любви, практическое исполнение заповедей Божиих. В словах как утренняя заря - явление Его пророк хочет выразить мысль, что как после мрака ночи появляется заря, возвещающая наступление дня, так после мрака плена милость Божия, подобно ясному дню, снова воссияет над народом. Чтение слав. т. "яко утро готово" произошло вследствие того, что LXХ евр. mozao (исход Его, явление Его) читали nimzeo он maza находить (eurhsomen). Значение милости Божией для народа пророк сравнивает с знамением для земли обетованной оживляющего её дождя раннего (geschem) и позднего (ср. Втор XI:13-14; ср. XXVIII:12: и Лев XXVI:4). "Ранним" дождем в Палестине называется период дождей с ноября до марта, "поздний" дождь, продолжающийся несколько дней от половины марта до половины апреля. Первый дождь имеет значение для посева озимых хлебов, второй для посева летних. - В конце ст. евр. joreh (от jarah - бросать, орошать), по-видимому прочитано было LXX-ю как существительное, отсюда, вместо рус. оросит в слав. - дождь ранний (jorech).
Adam Clarke: Commentary on the Bible - 1831
6:3: Then shall we know - We shall have the fullest evidence that we have not believed in vain.
If we follow on to know the Lord - If we continue to be as much in earnest as we now are.
His going forth - The manifestation of his mercy to our souls is as certain as the rising of the sun at the appointed time.
And he shall come unto us as the rain - As surely as the early and the latter rain come. The first, to prepare the earth for the seed; this fell in autumn: the second, to prepare the full ear for the harvest; this fell in spring. Here is strong confidence; but not misplaced, however worthless the persons were. As surely as the sun, who is now set, is running his course to arise on us in the morning, and make a glorious day after a dreary night, so surely shall the Lord come again from his place, and the Sun of righteousness shall arise on our souls with healing in his wings. He is already on his way to save us.
Albert Barnes: Notes on the Bible - 1834
6:3: Then shall we know, if we follow on to know the Lord - Rather, "Then shall we know, shall follow on to know the Lord," i. e., we shall not only know Him, but we shall grow continually in that knowledge. Then, in Israel, God says, "there was no knowledge of Him;" His "people was destroyed for lack of it" Hos 4:1, Hos 4:6. In Christ He promises, that they should have that inward knowledge of Him, ever growing, because the grace, through which it is given, ever grows, and "the depth of the riches of His wisdom and knowledge is unsearchable, passing knowledge." We "follow on," confessing that it is He who maketh us to follow Him, and draweth us to Him. We know, in order to follow; we follow, in order to know. Light prepares the way for love. Love opens the mind for new love. The gifts of God are interwoven. They multiply and reproduce each other, until we come to the perfect state of eternity. For here "we know in part" only; then "shall we know, even as we are known. We shall follow on." Where shall we "follow on?" To the fountains of the water of life, as another prophet saith; "For He that hath mercy upon them shall lead them, even by the springs of water shall He guide them" Isa 49:10. And in the Rev_elations we read, that "the Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters" Rev 7:17. The bliss of eternity is fixed; the nearness of each to the throne of God, the "mansion" in which he shall dwell, admits of no change; but, through eternity, it may be, that we shall "follow on to know" more of God, as more shall be Rev_ealed to us of that which is infinite, the Infinity of His Wisdom and His Love.
His going forth - that is, the going forth of God, "is prepared," firm, fixed, certain, established, (so the word means) "as the morning." Before, God had said, He would withdraw Himself from them; now, contrariwise, He says, that He would "go forth." He had said, "in their affliction they shall seek Me early or in the morning;" now, "He shall go forth as the morning." : "They shall seek for Him, as they that long for the morning; and He will come to them as the morning," full of joy and comfort, of light and warmth and glorious radiance which shall diffuse over the whole compass of the world, so that "nothing shall be hid from its light" and "heat." He who should so go forth, is the same as He who was to "Rev_ive them" and "raise them up," i. e., Christ. Of Him it is said most strictly, that "He went forth," when from the Bosom of the Father He came among us; as of Him holy Zacharias saith, (in the like language,) "The Dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace." Christ goeth forth continually from the Father, by an eternal, continual, generation. In He "came forth" from the Father in His Incarnation; He "came forth" to us from the Virgin's womb; He "came forth," from the grave in His Resurrection. His "coming forth, as the morning," images the secrecy of His Birth, the light and glow of love which He diffuseth throughout the whole new creation of His redeemed. : "As the dawn is seen by all and cannot be hid, and appeareth, that it may be seen, yea, that it may illuminate, so His going forth, whereby He proceeded from His own invisible to our visible became known to all," tempered to our eyes, dissipating our darkness, awakening our nature as from a grave, unveiling to man the works of God, making His ways plain before his face, that he should no longer "walk in darkness, but have the light of life."
He shall come unto us as the rain, as the latter and former rain unto the earth - So of Christ it is foretold, "He shall come down like rain upon the mown grass, as showers that water the earth" Psa 72:6. Palestine was especially dependent upon rain, on account of the cultivation of the sides of the hills in terraces, which were parched and dry, when the rains were withheld. The "former," or autumnal "rain," fell in October, at the seed-time; the "latter" or spring "rain," in March and April, and filled the ears before harvest. Both together stand as the beginning and the end. If either were withheld, the harvest failed. Wonderful likeness of Him who is the Beginning and the End of our spiritual life; from whom we receive it, by whom it is preserved unto the end; through whom the soul, enriched by Him, hath abundance of all spiritual blessings, graces, and consolations, and yieldeth all manner of fruit, each after its kind, to the praise of Him who hath given it life and fruitfulness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: we know: Hos 2:20; Isa 54:13; Jer 24:7; Mic 4:2; Joh 17:3
if: Pro 2:1-5; Mat 13:11; Joh 7:17; Act 17:11; Phi 3:13-15; Heb 3:14
his going: Sa2 23:4; Psa 19:4; Pro 4:18; Mal 4:2; Luk 1:78; Pe2 1:19; Rev 22:16
as the rain: Hos 10:12, Hos 14:5; Deu 32:2; Job 29:23; Psa 65:9, Psa 72:6; Isa 5:6, Isa 32:15, Isa 44:3; Eze 36:25; Joe 2:23, Joe 2:24; Mic 5:7; Zac 10:1
John Gill
6:3 Then shall we know, if we follow on to know the Lord,.... The word "if" is not in the original text, and the passage is not conditional, but absolute; for as persons, when converted, know Christ, and not before, when he is revealed to them, and in them, as the only Saviour and Redeemer, so they continue and increase in the knowledge of him; they earnestly desire to know more of him, and eagerly pursue those means and methods by which they attain to a greater degree of it; for so the words are, "and we shall know, we shall follow on to know the Lord" (t); that grace, which has given the first measure of spiritual and experimental knowledge of him, will influence and engage them to seek after more. The Jews, when they are quickened, and turn to the Lord, will know him, own and acknowledge him, as the Messiah, the only Redeemer and Saviour; and will be so delighted with the knowledge of him, that they will be desirous of, and seek after, a larger measure of it; and indeed they shall all know him, from the least to the greatest, when the covenant of grace shall be renewed with them, manifested and applied to them. The words may be considered as a continuation of their exhortation to one another from Hos 6:1; thus, "and let us acknowledge, let us follow on to know him" (u); let us own him as the true Messiah, whom we and our fathers have rejected; and let us make use of all means to gain more knowledge of him: or let us follow after him, to serve and obey him, which is the practical knowledge of him; let us imitate him, and follow him the Lamb of God, embrace his Gospel, and submit to his ordinances. So Kimchi interprets it, "to know him"; that is, to serve him; first know him, then serve him;
his going forth is prepared as the morning; that is, the Lord's going forth, who is known, and followed after to be more known; and is to be understood, not of his going forth in the council and covenant of grace from everlasting; nor of his incarnation in time, or of his resurrection from the dead; but of his spiritual coming in the latter day, with the brightness of which he will destroy antichrist; or of his going forth in the ministration of the Gospel, to the conversion of Jews and Gentiles, the light of which dispensation will be very great; it will be like a morning after a long night of darkness with the Jewish and Pagan nations; and be as grateful and delightful, beautiful and cheerful, as the morning light; and move as swiftly and irresistibly as that, and be alike growing and increasing: and so the words are a reason of the increasing knowledge of the Lord's people in those times, because he shall go forth in the ministration of the word like the morning light, which increases more and more till noon; and of the evidence and clearness of it, it being like a morning without clouds; with which agrees the note of Joseph Kimchi,
"we shall know him, and it will be as clear to us as the light of the morning without clouds:''
and also of the firmness and certainty of it; for both the increasing knowledge of the saints, and the going forth of Christ in a spiritual manner, is "firm" and "sure" (which may be the sense of the word (w)) as the morning; for, as sure as the night cometh, so also the morning;
and he shall come unto us as the rain, as the latter and former rain unto the earth; in the land of Israel they had usually two rains in a year; the one in autumn, or quickly after the seed was sown; the other in the spring, when the corn was ripe, and harvest near, and which was very reviving and refreshing to the earth, and the fruits of it; and such will be the coming of Christ unto his people, in the ministration of the Gospel in the latter day, which will drop as the rain, and distil as the dew, as the small rain on the tender herb, and as showers upon the grass; and in the discoveries of his favour and love to them, and in the distribution of the blessings of his grace among them. Much the like phrases are used of the spiritual coming of Christ in the latter day, Ps 72:6. The Targum is,
"and we shall learn, and we shall follow on, to know the fear of the Lord, as the morning light, which darts in its going out; and blessings will come to us as a prevailing rain, and as the latter rain which waters the earth.''
(t) "sciemusque, sequemur ad sciendum Dominum", Montanus; "et cognoscemus, et persequemur ad cognoscendum Jehovam", Zanchius; "sciemus persequemur", Liveleus. (u) "Cognoscamus, sive agnoscamus, et persequautur scientiam Dominis", Schmidt. (w) "firmum certum notat", sic quidam in Schmidt; "firmatus ac stabilitus", Tarnovius.
John Wesley
6:3 Know - What worship he requires. And the knowledge of God shall be to us a spring of all holy, righteous, sober conversation. Follow on - By a diligent attendance to the word, and works of God, we shall know experimentally, how holy, how good, how faithful God is. His going forth - Before his people; his gracious, faithful, holy, just, and wise providence, for his peoples good and comfort. As the morning - As sure, beautiful, grateful, and as clear as the morning; which dispels the darkness, and proclaims its own approach. As the rain - Which revives, makes it fruitful, beautifies it, and gives a new face to all.
Robert Jamieson, A. R. Fausset and David Brown
6:3 know, if we follow on to know the Lord--The result of His recovered favor (Hos 6:2) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him (Ps 63:8; Is 54:13). "Then" implies the consequence of the revival in Hos 6:2. The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils (Hos 4:1; Hos 5:4), so the knowledge of Him will bring with it all blessings; yea, it is "life" (Jn 17:3). This knowledge is practice, not mere theory (Jer 22:15-16). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day" (Prov 4:18).
prepared--"is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" (Gen 41:32, Margin; Rev_ 12:6). Jehovah shall surely come to the relief of His people after their dark night of calamity.
as the morning-- (2Kings 23:4).
as the rain . . . latter . . . former-- (Job 29:23; Joel 2:23). First, "the rain" generally is mentioned; then the two rains (Deut 11:14) which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning " to gather"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.
6:46:4: Զի՞նչ արարից ընդ քեզ Եփրեմ, եւ կամ զի՞նչ անցուցից ընդ քեզ Յուդայ. զի ողորմութիւն ձեր իբրեւ զամպ վաղորդայնի, եւ իբրեւ զցօղ առաւօտու որ անցանէ[10394]։ [10394] Ոմանք. Իբրեւ զամպ վաղորդայնոյ։
4 Ի՞նչ անեմ քեզ, Եփրե՛մ,կամ ի՞նչ պատճառեմ քեզ, Յուդա՛,որովհետեւ ձեր ողորմութիւնը վաղորդեան ամպի պէս էեւ առաւօտեան ցօղի պէս, որ անհետանում է:
4 Քեզի ի՞նչ ընեմ, ո՛վ Եփրեմ, Քեզի ի՞նչ ընեմ, ո՛վ Յուդա, Վասն զի ձեր բարութիւնը առաւօտեան ամպին պէս Ու շուտով ցնդող ցօղի պէս է։
Զի՞նչ արարից ընդ քեզ, Եփրեմ, [59]եւ կամ զի՞նչ անցուցից`` ընդ քեզ, Յուդայ. զի ողորմութիւն ձեր իբրեւ զամպ վաղորդայնի, եւ իբրեւ զցօղ առաւօտու որ անցանէ:

6:4: Զի՞նչ արարից ընդ քեզ Եփրեմ, եւ կամ զի՞նչ անցուցից ընդ քեզ Յուդայ. զի ողորմութիւն ձեր իբրեւ զամպ վաղորդայնի, եւ իբրեւ զցօղ առաւօտու որ անցանէ[10394]։
[10394] Ոմանք. Իբրեւ զամպ վաղորդայնոյ։
4 Ի՞նչ անեմ քեզ, Եփրե՛մ,կամ ի՞նչ պատճառեմ քեզ, Յուդա՛,որովհետեւ ձեր ողորմութիւնը վաղորդեան ամպի պէս էեւ առաւօտեան ցօղի պէս, որ անհետանում է:
4 Քեզի ի՞նչ ընեմ, ո՛վ Եփրեմ, Քեզի ի՞նչ ընեմ, ո՛վ Յուդա, Վասն զի ձեր բարութիւնը առաւօտեան ամպին պէս Ու շուտով ցնդող ցօղի պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 Что сделаю тебе, Ефрем? что сделаю тебе, Иуда? благочестие ваше, как утренний туман и как роса, скоро исчезающая.
6:4 τί τις.1 who?; what? σοι σοι you ποιήσω ποιεω do; make Εφραιμ εφραιμ Ephraim; Efrem τί τις.1 who?; what? σοι σοι you ποιήσω ποιεω do; make Ιουδα ιουδα Iouda; Iutha τὸ ο the δὲ δε though; while ἔλεος ελεος mercy ὑμῶν υμων your ὡς ως.1 as; how νεφέλη νεφελη cloud πρωινὴ πρωινος early καὶ και and; even ὡς ως.1 as; how δρόσος δροσος at dawn πορευομένη πορευομαι travel; go
6:4 מָ֤ה mˈā מָה what אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לְּךָ֙ llᵊḵˌā לְ to אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim מָ֥ה mˌā מָה what אֶעֱשֶׂה־ ʔeʕᵉśeh- עשׂה make לְּךָ֖ llᵊḵˌā לְ to יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and חַסְדְּכֶם֙ ḥasdᵊḵˌem חֶסֶד loyalty כַּֽ kˈa כְּ as עֲנַן־ ʕᵃnan- עָנָן cloud בֹּ֔קֶר bˈōqer בֹּקֶר morning וְ wᵊ וְ and כַ ḵa כְּ as † הַ the טַּ֖ל ṭṭˌal טַל dew מַשְׁכִּ֥ים maškˌîm שׁכם rise early הֹלֵֽךְ׃ hōlˈēḵ הלך walk
6:4. quid faciam tibi Ephraim quid faciam tibi Iuda misericordia vestra quasi nubes matutina et quasi ros mane pertransiensWhat shall I do to thee, O Ephraim? what shall I do to thee, O Juda? your mercy is as a morning cloud, and as the dew that goeth away in the morning.
4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the dew that goeth early away.
6:4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness [is] as a morning cloud, and as the early dew it goeth away.
6:4. What am I to do with you, Ephraim? What am I to do with you, Judah? Your mercy is like the morning mist, and like the dew passing away in the morning.
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness [is] as a morning cloud, and as the early dew it goeth away:

6:4 Что сделаю тебе, Ефрем? что сделаю тебе, Иуда? благочестие ваше, как утренний туман и как роса, скоро исчезающая.
6:4
τί τις.1 who?; what?
σοι σοι you
ποιήσω ποιεω do; make
Εφραιμ εφραιμ Ephraim; Efrem
τί τις.1 who?; what?
σοι σοι you
ποιήσω ποιεω do; make
Ιουδα ιουδα Iouda; Iutha
τὸ ο the
δὲ δε though; while
ἔλεος ελεος mercy
ὑμῶν υμων your
ὡς ως.1 as; how
νεφέλη νεφελη cloud
πρωινὴ πρωινος early
καὶ και and; even
ὡς ως.1 as; how
δρόσος δροσος at dawn
πορευομένη πορευομαι travel; go
6:4
מָ֤ה mˈā מָה what
אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make
לְּךָ֙ llᵊḵˌā לְ to
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
מָ֥ה mˌā מָה what
אֶעֱשֶׂה־ ʔeʕᵉśeh- עשׂה make
לְּךָ֖ llᵊḵˌā לְ to
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
חַסְדְּכֶם֙ ḥasdᵊḵˌem חֶסֶד loyalty
כַּֽ kˈa כְּ as
עֲנַן־ ʕᵃnan- עָנָן cloud
בֹּ֔קֶר bˈōqer בֹּקֶר morning
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
טַּ֖ל ṭṭˌal טַל dew
מַשְׁכִּ֥ים maškˌîm שׁכם rise early
הֹלֵֽךְ׃ hōlˈēḵ הלך walk
6:4. quid faciam tibi Ephraim quid faciam tibi Iuda misericordia vestra quasi nubes matutina et quasi ros mane pertransiens
What shall I do to thee, O Ephraim? what shall I do to thee, O Juda? your mercy is as a morning cloud, and as the dew that goeth away in the morning.
6:4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness [is] as a morning cloud, and as the early dew it goeth away.
6:4. What am I to do with you, Ephraim? What am I to do with you, Judah? Your mercy is like the morning mist, and like the dew passing away in the morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Пророк хочет показать, что, несмотря на различные наказания, народ не вразумлялся и благочестие (chesed, любовь к ближним, eleoV слав. милость) его оказалось скоро преходящим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. 5 Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth. 6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. 7 But they like men have transgressed the covenant: there have they dealt treacherously against me. 8 Gilead is a city of them that work iniquity, and is polluted with blood. 9 And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness. 10 I have seen a horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled. 11 Also, O Judah, he hath set a harvest for thee, when I returned the captivity of my people.
Two things, two evil things, both Judah and Ephraim are here charged with, and justly accused of:--
I. That they were not firm to their own convictions, but were unsteady, unstable as water, v. 4, 5. O Ephraim! what shall I do unto thee? O Judah! what shall I do unto thee? This is a strange expression. Can Infinite Wisdom be at a loss what to do? Can it be nonplussed, or put upon taking new measures? By no means; but God speaks after the manner of men, to show how absurd and unreasonable they were, and how just his proceedings against them were. Let them not complain of him as harsh and severe in tearing them, and smiting them, as he has done; for what else should he do? What other course could he take with them? God had tried various methods with them (What could have been done more to his vineyard than he had done? Isa. v. 4), and very loth he was to let things go to extremity; he reasons with himself (as ch. xi. 9), How shall I give thee up, Ephraim? God would have done them good, but they were not qualified for it: "What shall I do unto thee? What else can I do but cast thee off, when I cannot in honour save thee?" Note, God never destroys sinners till he sees there is no other way with them. See here, 1. What their conduct was towards God: Their goodness, or kindness, was as the morning cloud. Some understand it of their kindness to themselves and their own souls, in their repentance; it is indeed mercy to ourselves to repent of our sins, but they soon retracted that kindness to themselves, undid it again, and wronged their own souls as much as ever. But it is rather to be taken for their piety and religion; what good appeared in them sometimes, it soon vanished and disappeared again, as the morning cloud and the early dew. Such was the goodness of Israel in Jehu's time, and of Judah in Hezekiah's and Josiah's time; it was soon gone. In time of drought the morning-cloud promises rain, and the early dew is some present refreshment to the earth; but the cloud is dispersed (and hypocrites are compared to clouds without water, Jude 12) and the dew does not soak into the ground, but is drawn back again into the air, and the earth is parched still. What shall he do with them? Shall he accept their goodness? No, for it passes away; and factum non dicitur quod non perseverat--that which does not continue can scarcely be said to be done. Note, That goodness will never be either pleasing to God or profitable to ourselves which is as the morning cloud and the early dew. When men promise fair and do not perform, when they begin well in religion and do not hold on, when they leave their first love and their first works, or, though they do not quite cast off religion, are yet unsteady, uneven, and inconstant in it, then is their goodness as the morning cloud and the early dew. 2. What course God had taken with them (v. 5): "Therefore, because they were so rough and ill-shapen, I have hewn them by the prophets, as timber or stone is hewn for use; I have slain them by the words of my mouth." What the prophets did was done by the word of God in their mouths, which never returned void. By it they thought themselves slain, were ready to say that the prophets killed them, or cut them to the heart when they dealt faithfully with them. (1.) The prophets hewed them by convictions of sin, endeavouring to cut off their transgressions from them. They were uneven in religion (v. 4), therefore God hewed them. The hearts of sinners are not only as stone, but as rough stone, which requires a great deal of pains to bring it into shape, or as knotty timber, that is not squared without a great deal of difficulty; ministers' work is to hew them, and God by the minister hews them, for with the froward will he show himself froward. And there are those whom ministers must rebuke sharply; every word should cut, and though the chips fly in the face of the workman, though the reproved fly in the face of the reprover and reckon him an enemy because he tells the truth, yet he goes on with his work. (2.) They slew them by the denunciations of wrath, foretelling that they should be slain, as Ezekiel is said to destroy the city when he prophesied of the destruction of it, Ezek. xliii. 3. And God accomplished that which was foretold: "I have slain them by my judgments, according to the words of my mouth." Note, The word of God will be the death either of the sin or of the sinner, a savour either of life unto life or of death unto death. Some read it, "I have hewn the prophets, and slain them by the words of my mouth, that is, I have employed them in laborious service for the people's good, which has wasted their strength; they have spent themselves, and hews away all their spirits, in their work, and in hazardous service, which has cost many of them their lives." Note, Ministers are the tools which God makes use of in working upon people; and, though with many they labour in vain, yet God will reckon for the wearing out of his tools. (3.) God was hereby justified in the severest proceedings against them afterwards. His prophets had taken a great deal of pains with them, had admonished them of their sin and warned them of their danger, but the means used had not the desired effect; some good impressions perhaps were made for the present, but they wore off, and passed away as the morning cloud, and now they cannot charge God with severity if he bring upon them the miseries threatened. The prophet turns to him and acknowledges, Thy judgments are as the light that goes forth, evidently just and righteous. Note, Though sinners be not reclaimed by the pains that ministers take with them, yet thereby God will be justified when he speaks and clear when he judges. See Matt. xi. 17-19.
II. That they were not faithful to God's covenant with them, v. 6, 7. Here observe,
1. What the covenant was that God made with them, and upon what terms they should obtain his favour and be accepted of him (v. 6): I desired mercy and not sacrifice (that is, rather than sacrifice), and insisted upon the knowledge of God more than upon burnt-offerings. Mercy here is the same word which in v. 4 is rendered goodness--chesed--piety, sanctity; it is put for all practical religion; it is the same with charity in the New Testament, the reigning love of God and our neighbour, and this accompanied with and flowing from the knowledge of God, as he has revealed himself in his word, a firm belief that he is, and is the rewarder of those that diligently seek him, a good affection to divine things guided by a good judgment, which cannot but produce a very good conversation; this is that which God by his covenant requires, and not sacrifice and offering. This is fully explained, Jer. vii. 22, 23. I spoke not to your fathers concerning burnt-offerings (that was the smallest of the matters I spoke to them of, and on which the least stress was laid), but this I said, Obey my voice, Mic. vi. 6-8. To love God and our neighbour is better than all burnt offering and sacrifice, Mark xii. 33; Ps. li. 16, 17. Not but that sacrifice and offering were required, and to be paid, and had their use, and, when they were accompanied with mercy and the knowledge of God, were acceptable to him, but, without them, God regarded them not, he despised them, Isa. i. 10, 11. Perhaps this is mentioned here to show a difference between the God whom they deserted and the gods whom they went over to. The true God aimed at nothing but that they should be good men, and live good lives for their own good, and the ceremony of honouring him with sacrifices was one of the smallest matters of his law; whereas the false gods required that only; let their priests and altars be regaled with sacrifices and offerings, and the people might live as they listed. What fools were those then that left a God who aimed at giving his worshippers a new nature, for gods who aimed at nothing but making themselves a new name! It is mentioned likewise to show that God's controversy with them was not for the omission of sacrifices (I will not reprove thee for them, Ps. l. 8), but because there was no justice, nor mercy, nor knowledge of God, among them (ch. iv. 1), and to teach us all that the power of godliness is the main thing God looks at and requires, and without it the form of godliness is of no avail. Serious piety in the heart and life is the one thing needful, and, separate from that, the performances of devotion, though ever so plausible, ever so costly, are of no account. Our Saviour quotes this to show that moral duties are to be preferred before rituals whenever they come in competition, and to justify himself in eating with publicans and sinners, because it was in mercy to the souls of men, and in healing on the sabbath day, because it was in mercy to the bodies of men, to which the ceremony of singularity in eating and the sabbath-rest must give way, Matt. ix. 13; xii. 7.
2. How little they had regarded this covenant, though it was so well ordered in all things, though they, and not God, would be the gainers by it. See here what came of it.
(1.) In general, they broke with God, and proved unfaithful; there were good things committed to them to keep, the jewels of mercy and piety, and the knowledge of God, in the cabinet of sacrifice and burnt-offering, but they betrayed their trust, kept the cabinet, but pawned the jewels for the gratification of a base lust, and this is that for which God has justly a quarrel with them (v. 7): They, like men, have transgressed the covenant, that covenant which God made with them; they have broken the conditions of it, and so forfeited the benefit of it. By casting off mercy and the knowledge of God, and other instances of disobedience, [1.] They had contracted the guilt of perjury and covenant-breaking; they were like men that transgress a covenant by which they had solemnly bound themselves, which is a thing that all the world cries out shame on; men that have done so deserve not again to be valued, or trusted, or dealt with. "There, in that thing, they have dealt treacherously against me; they have been perfidious, base, and false children, in whom is no faith, though I depended upon their being children that would not lie." [2.] In this they had but acted like themselves, like men, who are generally false and fickle, and in whose nature (their corrupt nature) it is to deal treacherously; all men are liars, and they are like the rest of that degenerate race, all gone aside, Ps. xiv. 2, 3. They have transgressed the covenant like men (like the Gentiles that transgressed the covenant of nature), like mean men (the word here used is sometimes put for men of low degree); they have dealt deceitfully, like base men that have no sense of honour. [3.] Herein they trod in the steps of our first parents: They, like Adam, have transgressed the covenant (so it might very well be read); as he transgressed the covenant of innocency, so they transgressed the covenant of grace, so treacherously, so foolishly; there in paradise he violated his engagements to God, and there in Canaan, another paradise, they violated their engagements. And by their treacherous dealing they, like Adam, have ruined themselves and theirs. Note, Sin is so much the worse the more there is in it of the similitude of Adam's transgression, Rom. v. 14. [4.] Low thoughts of God and of his authority and favour were at the bottom of all this; for so some read it: They have transgressed the covenant, as of a man, as if it had been but the covenant of a man, that stood upon even ground with them, as if the commands of the covenant were but like those of a man like themselves, and the kindness conveyed by it no more valuable than that of a man. There is something sacred and binding in a man's covenant (as the apostle shows, Gal. iii. 15), but much more in the covenant of God, which yet they made small account of; and there in that covenant they dealt treacherously, promised fair, but performed nothing. Dealing treacherously with God is here called dealing treacherously against him, for it is both an affront and an opposition. Deserters are traitors, and will be so treated; the revolting heart is a rebellious heart.
(2.) Some particular instances of their treachery are here given: There they dealt treacherously, that is, in the places hereafter named [1.] Look on the other side Jordan, to the country which lay most exposed to the insults of the neighbouring nations, and where therefore the people were concerned to keep themselves under the divine protection, and yet there you will find the most daring provocations of the divine Majesty, v. 8. Gilead, which lay in the lot of Gad and the half tribe of Manasseh, was a city of the workers of iniquity. Wickedness was the trade that was driven there; the country was called Gilead, but it was all called a city, because they were all as it were incorporated in one society of rebels against God. Or (as most think) Ramoth Gilead is the city here meant, one of the three cities of refuge on the other side Jordan, and a Levites' city; the inhabitants of it, though of the sacred tribe, were workers of iniquity, contrived it, and practised it. Note, It is bad indeed when a Levites' city is a city of those that work iniquity, when those that are to preach good doctrine live bad lives. Particularly it is polluted with blood, as if that were a sin which the wicked Levites were in a special manner guilty of. In popish countries the clergy are observed to be the most bloody persecutors. Or, as it was a city of refuge, by abusing the power it had to judge of murders it became polluted with blood. They would, for a bribe, protect those that were guilty of wilful murder, whom they ought to have put to death, and would deliver those to the avenger of blood who were guilty but of chance-medley, if they were poor and had nothing to give them; and both these ways they were polluted with blood. Note, Blood defiles the land where it is shed, and where no inquisition is made or no vengeance taken for it. See how the best institutions, that are ever so well designed to keep the balance even between justice and mercy, are capable of being abused and perverted to the manifest prejudice and violation of both. [2.] Look among those whose business it was to minister in holy things, and they were as bad as the worst and as vile as the vilest (v. 9): The company of priests are so, not here and there one that is the scandal of his order, but the whole order and body of them, the priests go all one way by consent, with one shoulder (as the word is), one and all; and they make one another worse, more daring, and fierce, and impudent, in sin, more crafty and more cruel. A company of priests will say and do that in conspiracy which none of them would dare to say or do singly. The companies of priests were as troops of robbers, as banditti, or gangs of highwaymen, that cut men's throats to get their money. First, They were cruel and blood-thirsty. They murder those that they have a pique against, or that stand in their way; nothing less will satisfy them. Secondly, They were cunning. They laid wait for men, that they might have a fair opportunity to compass their mischievous malicious designs; thus the company of priests laid wait for Christ to take him, saying, Not on the feast-day. Thirdly, They were concurring as one man: They murder in the way; in the highway, where travellers should be safe, there they murder by consent, aiding and abetting one another in it. See how unanimous wicked people are in doing mischief; and should not good people be so then in doing good? They murder in the way to Shechem (so the margin reads it, as a proper name) such as were going to Jerusalem (for that way Shechem lay) to worship. Or in the way to Shechem (some think) means in the same manner that their father Levi, with Simeon his brother, murdered the Shechemites (Gen. xxxiv.), by fraud and deceit; and some understand it of their destroying the souls of men by drawing them to sin. Fourthly, They did it with contrivance: They commit lewdness; the word signifies such wickedness as is committed with deliberation, and of malice prepense, as we say. The more there is of device and design in sin the worse it is. [3.] Look into the body of the people, take a view of the whole house of Israel, and they are all alike (v. 10): I have seen a horrible thing in the house of Israel, and, though it be ever so artfully managed, God discovers it, and will discover it to them; and who can deny that which God himself says that he has seen? There is the whoredom of Ephraim, both corporal and spiritual whoredom; there it is too plain to be denied. Note, The sin of sinners, especially sinners of the house of Israel, has enough in it to make them tremble, for it is a horrible thing, it is amazing, and it is threatening, enough to make them blush, for Israel is thereby defiled and rendered odious in the sight of God. [4.] Look into Judah, and you find them sharing with Israel (v. 11): Also, O Judah! he has set a harvest for thee; thou must be reckoned with as well as Ephraim; thou art ripe for destruction too, and the time, even the set time, of thy destruction is hastening on, when thou that hast ploughed iniquity, and sown wickedness, shalt reap the same. The general judgment is compared to a harvest (Matt. xiii. 39), so are particular judgments, Joel iii. 13; Rev. xiv. 15. I have appointed a time to call thee to account, even when I returned the captivity of my people, that is, when those captives of Judah which were taken by the men of Israel were restored, in obedience to the command of God sent them by Oded the prophet, 2 Chron. xxviii. 8-15. When God spared them that time he set them a harvest, that is, he designed to reckon with them another time for all together. Note, Preservations from present judgments, if a good use be not made of them, are but reservations for greater judgments.
Adam Clarke: Commentary on the Bible - 1831
6:4: O Ephraim, what shall I do unto thee? - This is the answer of the Lord to the above pious resolutions; sincere while they lasted, but frequently forgotten, because the people were fickle. Their goodness (for goodness it was while it endured) was like the morning cloud that fadeth away before the rising sun, or like the early dew which is speedily evaporated by heat. Ephraim and Judah had too much goodness in them to admit of their total rejection, and too much evil to admit of their being placed among the children. Speaking after the manner or men, the justice and mercy of Good seem puzzled how to act toward them. When justice was about to destroy them for their iniquity, it was prevented by their repentance and contrition: when mercy was about to pour upon them as penitents its choicest blessings, it was prevented by their fickleness and relapse! These things induce the just and merciful God to exclaim, "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?" The only thing that could be done in such a case was that which God did.
Albert Barnes: Notes on the Bible - 1834
6:4: O Ephraim, what shall I do unto thee? - It is common with the prophets, first to set forth the fullness of the riches of God's mercies in Christ, and then to turn to their own generation, and upbraid them for the sins which withheld the mercies of God from "them," and were hurrying them to their destruction. In like way Isaiah, isa 2, having prophesied that the Gospel should go forth from Zion, turns to upbraid the avarice, idolatry, and pride, through which the judgment of God should come upon them.
The promises of God were to those who should turn with true repentance, and seek Him early and earnestly. Whatever of good there was, either in Ephraim or Judah, was but a mere empty show, which held out hope, only to disappoint it. God, who "willeth not that any should perish, but that all should come to repentance" appeals to His whole people, "What shall I do unto thee?" He had shown them adundance of mercies; He had reproved them by His prophets; He had chastened them; and all in vain. As he says in Isaiah, "What could have been done more to My vineyard, that I have not done in it?" isa 5. Here He asks them Himself, what He could do to convert and to save them, which He had not done. He would take them on their own terms, and whatever they would prescribe to His Almightiness and Wisdom, as means for their conversion, "that" He would use, so that they would but turn to Him. "What means shall I use to save thee, who wilt not be saved?" It has been a bold saying, to describe the "love of Christ which passeth knowledge," "Christ so loveth souls, that He would rather be crucified again, than allow anyone (as far as in Him lies) to be damned."
For your goodness is as a morning cloud - "Mercy" or "loving-kindness," (which the English margin suggests as the first meaning of the word) stands for all virtue and goodness toward God or man. For love to God or man is one indivisible virtue, issuing from one principle of grace. Whence it is said, "love is the fulfilling of the law. He that loveth another hath fulfilled the law" Rom 13:10, Rom 13:8. And, "Beloved, let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God" Jo1 4:7. Of this their goodness, he says the character was, that it never lasted. The "morning cloud" is full of brilliancy with the rays of the rising sun, yet quickly disappears through the heat of that sun, which gave it its rich hues. The "morning dew" glitters in that same sun, yet vanishes almost as soon as it appears. Generated by the cold of the night, it appears with the dawn; yet appears, only to disappear. So it was with the whole Jewish people; so it ever is with the most hopeless class of sinners; ever beginning anew, ever relapsing; ever making a show of leaves, good feelings, good aspirations, but yielding no fruit. "There was nothing of sound, sincere, real, lasting goodness in them;" no reality, but all show; quickly assumed, quickly disused.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: what: Hos 11:8; Isa 5:3, Isa 5:4; Jer 3:19, Jer 5:7, Jer 5:9, Jer 5:23, Jer 9:7; Luk 13:7-9, Luk 19:41, Luk 19:42
for: Jdg 2:18, Jdg 2:19; Psa 78:34-37, Psa 106:12, Psa 106:13; Jer 3:10, Jer 34:15; Mat 13:21; Pe2 2:20-22
goodness: or, mercy, or, kindness
as a: Hos 13:3
Carl Friedrich Keil and Franz Delitzsch
6:4
The prophet's address commences afresh, as in Hos 2:4, without any introduction, with the denunciation of the incurability of the Israelites. Hos 6:4-11 form the first strophe. Hos 6:4. "What shall I do to thee, Ephraim? what shall I do to thee, Judah? for your love is like the morning cloud, and like the dew which quickly passes away." That this verse is not to be taken in connection with the preceding one, as it has been by Luther ("how shall I do such good to thee?") and by many of the earlier expositors, is evident from the substance of the verse itself. For ‛âsâh, in the sense of doing good, is neither possible in itself, nor reconcilable with the explanatory clause which follows. The chesed, which is like the morning cloud, cannot be the grace of God; for a morning cloud that quickly vanishes away, is, according to Hos 13:3, a figurative representation of that which is evanescent and perishable. The verse does not contain an answer from Jehovah, "who neither receives nor repels the penitent, because though they love God it is only with fickleness," as Hitzig supposes; but rather the thought, that God has already tried all kinds of punishment to bring the people back to fidelity to Himself, but all in vain (cf. Is 1:5-6), because the piety of Israel is as evanescent and transient as a morning cloud, which is dispersed by the rising sun. Judging from the chesed in Hos 6:6, chasdekhem is to be understood as referring to good-will towards other men flowing out of love to God (see at Hos 4:1).
Geneva 1599
6:4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for (c) your goodness [is] as a morning cloud, and as the early dew it goeth away.
(c) You seem to have a certain holiness and repentance, but it is very sudden, and as a morning cloud.
John Gill
6:4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?.... Or, "for thee" (x)? The Lord having observed the effect and consequence of his going and returning to his place, of his leaving his people for a long time under afflictions and in distress; namely, their thorough conversion to him in the latter day, and the blessings attending it; returns to the then present times again, and to the state and condition in which Ephraim and Judah, the ten and two tribes, were; and speaks as one at a loss, and under difficulties, to know what to do with them and for them; how as it were to give them up to ruin and destruction; and yet, having tried all ways with them, and in vain, asks what further was to be done, or could be done, to bring them to a sense of their sins, to reform them, and cause them to return to him;
for your goodness is as a morning cloud, and as the early dew it goeth way; meaning not the goodness of God bestowed upon them, and the mercy he showed to them; but the goodness that appeared in them, and all the good things done by them, their repentance, reformation, holiness, and righteousness; these, which were only in show, did not last long, came to nothing, and disappeared; like a light cloud in the morning, which vanishes away when the sun rises; or like the dew that falls in the night, which is quickly dried up and gone, after the sun has been up a small time. Thus it was with Ephraim, or the ten tribes, in the time of Jehu; there was a show of zeal for religion, and a reformation from idolatry; but it did not go on, nor last long; and with the two tribes of Judah and Benjamin in the times of Hezekiah and Josiah, who did that which was right in the eyes of the Lord; but then the Jews, in the times of their successors, returned to their former evil ways. And so the best works, holiness and righteousness of men, can no more stand before the justice of God, and the strict examination of it, than a thin light morning cloud, or the small drops of dew, before the light, force, and heat of the sun; nor do formal and carnal professors continue in these things; they may run well for a while, and then drop their profession and religion, and turn from the holy commandment. And this being the case, what can they expect from the Lord?
(x) "in tuum commodum", Schmidt.
John Wesley
6:4 What shall I do - What shall I do more to save you from ruin, and save my own honour, truth, and justice?
Robert Jamieson, A. R. Fausset and David Brown
6:4 what shall I do unto thee--to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings (Is 5:4)? At this verse a new discourse begins, resuming the threats (Hos 5:14). See opening remarks on this chapter.
goodness--godliness.
morning cloud--soon dispersed by the sun (Hos 13:3). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in Hos 6:3. His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."
6:56:5: Վասն այնորիկ հնձեցի զմարգարէս ձեր, եւ կոտորեցի՛ զնոսա բանիւ բերանոյ իմոյ. եւ իրաւունք քո իբրեւ զլոյս ծագեսցեն։
5 Դրա համար հնձեցի ձեր մարգարէներինեւ կոտորեցի նրանց իմ բերանի խօսքով.իմ արդարադատութիւնը իբրեւ լոյս կը ծագի:
5 Ասոր համար մարգարէներուն ձեռքով զանոնք կոտրեցի*,Բերնիս խօսքերովը զանոնք մեռցուցի, Որպէս զի իմ դատաստաններս լոյսի պէս ելլեն։
Վասն այնորիկ [60]հնձեցի զմարգարէս ձեր``, եւ կոտորեցի զնոսա բանիւ բերանոյ իմոյ. եւ իրաւունք քո իբրեւ զլոյս ծագեսցեն:

6:5: Վասն այնորիկ հնձեցի զմարգարէս ձեր, եւ կոտորեցի՛ զնոսա բանիւ բերանոյ իմոյ. եւ իրաւունք քո իբրեւ զլոյս ծագեսցեն։
5 Դրա համար հնձեցի ձեր մարգարէներինեւ կոտորեցի նրանց իմ բերանի խօսքով.իմ արդարադատութիւնը իբրեւ լոյս կը ծագի:
5 Ասոր համար մարգարէներուն ձեռքով զանոնք կոտրեցի*,Բերնիս խօսքերովը զանոնք մեռցուցի, Որպէս զի իմ դատաստաններս լոյսի պէս ելլեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 Посему Я поражал через пророков и бил их словами уст Моих, и суд Мой, как восходящий свет.
6:5 διὰ δια through; because of τοῦτο ουτος this; he ἀπεθέρισα αποθεριζω the προφήτας προφητης prophet ὑμῶν υμων your ἀπέκτεινα αποκτεινω kill αὐτοὺς αυτος he; him ἐν εν in ῥήμασιν ρημα statement; phrase στόματός στομα mouth; edge μου μου of me; mine καὶ και and; even τὸ ο the κρίμα κριμα judgment μου μου of me; mine ὡς ως.1 as; how φῶς φως light ἐξελεύσεται εξερχομαι come out; go out
6:5 עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus חָצַ֨בְתִּי֙ ḥāṣˈavtî חצב hew בַּ ba בְּ in † הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet הֲרַגְתִּ֖ים hᵃraḡtˌîm הרג kill בְּ bᵊ בְּ in אִמְרֵי־ ʔimrê- אֵמֶר word פִ֑י fˈî פֶּה mouth וּ û וְ and מִשְׁפָּטֶ֖יךָ mišpāṭˌeʸḵā מִשְׁפָּט justice אֹ֥ור ʔˌôr אֹור light יֵצֵֽא׃ yēṣˈē יצא go out
6:5. propter hoc dolavi in prophetis occidi eos in verbis oris mei et iudicia tua quasi lux egredienturFor this reason have I hewed them by the prophets, I have slain them by the words of my mouth: and thy judgments shall go forth as the light.
5. Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are the light that goeth forth.
6:5. Therefore have I hewed [them] by the prophets; I have slain them by the words of my mouth: and thy judgments [are as] the light [that] goeth forth.
6:5. Because of this, I have cut them with the prophets, I have slain them with the words of my mouth; and your opinions will depart like the light.
Therefore have I hewed [them] by the prophets; I have slain them by the words of my mouth: and thy judgments [are as] the light [that] goeth forth:

6:5 Посему Я поражал через пророков и бил их словами уст Моих, и суд Мой, как восходящий свет.
6:5
διὰ δια through; because of
τοῦτο ουτος this; he
ἀπεθέρισα αποθεριζω the
προφήτας προφητης prophet
ὑμῶν υμων your
ἀπέκτεινα αποκτεινω kill
αὐτοὺς αυτος he; him
ἐν εν in
ῥήμασιν ρημα statement; phrase
στόματός στομα mouth; edge
μου μου of me; mine
καὶ και and; even
τὸ ο the
κρίμα κριμα judgment
μου μου of me; mine
ὡς ως.1 as; how
φῶς φως light
ἐξελεύσεται εξερχομαι come out; go out
6:5
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
חָצַ֨בְתִּי֙ ḥāṣˈavtî חצב hew
בַּ ba בְּ in
הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
הֲרַגְתִּ֖ים hᵃraḡtˌîm הרג kill
בְּ bᵊ בְּ in
אִמְרֵי־ ʔimrê- אֵמֶר word
פִ֑י fˈî פֶּה mouth
וּ û וְ and
מִשְׁפָּטֶ֖יךָ mišpāṭˌeʸḵā מִשְׁפָּט justice
אֹ֥ור ʔˌôr אֹור light
יֵצֵֽא׃ yēṣˈē יצא go out
6:5. propter hoc dolavi in prophetis occidi eos in verbis oris mei et iudicia tua quasi lux egredientur
For this reason have I hewed them by the prophets, I have slain them by the words of my mouth: and thy judgments shall go forth as the light.
6:5. Therefore have I hewed [them] by the prophets; I have slain them by the words of my mouth: and thy judgments [are as] the light [that] goeth forth.
6:5. Because of this, I have cut them with the prophets, I have slain them with the words of my mouth; and your opinions will depart like the light.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Поражал через пророков, - точнее отесывал (hazabti), исправлял (слав. пожах (чрез) пророки ваша). Бил (слав. убих) их словами уст Моих, т. е. обличал, возвещал наказание. Слова рус. т.: суд Мой как восходящий свет передают подлинники, ввиду испорченности его, приспособительно к тексту LXX.
Adam Clarke: Commentary on the Bible - 1831
6:5: Therefore have I hewed them by the prophets - I have sent my prophets to testify against their fickleness. They have smitten them with the most solemn and awful threatenings; they have, as it were, slain them by the words of my mouth. But to what purpose?
Thy judgments are as the light that goeth forth - Instead of ומשפטיך אור יצא umispateycha or yetse, "and thy judgments a light that goeth forth," the versions in general have read ומשפטי כאור umishpati keor, "and my judgment is as the light." The final כ caph in the common reading has by mistake been taken from אור aur, and joined to משפטי mishpati; and thus turned it from the singular to the plural number, with the postfix כ cha. The proper reading is, most probably, "And my judgment is as the light going forth." It shall be both evident and swift; alluding both to the velocity and splendour of light.
Albert Barnes: Notes on the Bible - 1834
6:5: Therefore have I hewed them by the prophets - Since they despised God's gentler warnings and measures, He used severer. "He hewed" them, He says, as men hew stones out of the quarry, and with hard blows and sharp instruments overcome the hardness of the stone which they have to work. Their piety and goodness were light and unsubstantial as a summer cloud; their stony hearts were harder than the material stone. The stone takes the shape which man would give it; God hews man in vain; he will not receive the image of God, for which and in which he was framed.
God, elsewhere also, likens the force and vehemence of His word to "a hammer which breaketh the rocks in pieces" Jer 23:29; "a sword which pierceth even to the dividing asunder of soul and spirit" Heb 4:12. : He "continually hammered, beat upon, disquieted them, and so vexed them (as they thought) even unto death, not allowing them to rest in their sins, not suffering them to enjoy themselves in them, but forcing them (as it were) to part with things which they loved as their lives, and would as soon part with their souls as with them."
And thy judgments are as the light that goeth forth - The "judgments" here are the acts of justice executed upon a man; the "judgment upon him," as we say. God had done all which could be done, to lay aside the severity of His own judgments. All had failed. Then His judgments, when they came, would be manifestly just; their justice clear "as the light which goeth forth" out of the darkness of night, or out of the thick clouds. God's past loving-kindness, His pains, (so to speak,) His solicitations, the drawings of His grace, the tender mercies of His austere chastisements, will, in the Day of Judgment, stand out clear as the light, and leave the sinner confounded, without excuse. In this life, also, God's final "judgments are as a light which goeth forth," enlightening, not the sinner who perishes, but others, heretofore in the darkness of ignorance, on whom they burst with a sudden blaze of light, and who Rev_erence them, owning that "the judgments of the Lord are true and righteous altogether" Psa 19:9.
And so, since they would not be reformed, what should have been for their wealth, was for their destruction. "I slew them by the words of My mouth." God spake yet more terribly to them. He slew them in word, that He might not slay them in deed; He threatened them with death; since they repented not, it came. The stone, which will not take the form which should have been imparted to it, is destroyed by the strokes which should have moulded it. By a like image Jeremiah compared the Jews to ore which is consumed in the fire which should refine it; since there was no good in it. "They are brass and iron; they are all corrupted; the bellows are burned, the lead is consumed of the fire; the founder melteth in vain, for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them" Jer 6:28-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: have I: Sa1 13:13, Sa1 15:22; Kg1 14:6, Kg1 17:1, Kg1 18:17; Kg2 1:16; Ch2 21:12; Isa 58:1; Jer 1:10, Jer 1:18, Jer 5:14, Jer 13:13; Eze 3:9, Eze 43:3; Act 7:31
I have: Kg1 19:17; Isa 11:4; Jer 23:29; Heb 4:12; Rev 1:16, Rev 2:16, Rev 9:15, Rev 9:21
and thy judgments are as: or, that thy judgments might be as, etc. Gen 18:25; Job 34:10; Psa 37:6, Psa 119:120; Zep 3:5; Rom 2:5
Carl Friedrich Keil and Franz Delitzsch
6:5
"Therefore have I hewn by the prophets, slain them by the words of my mouth: and my judgment goeth forth as light." ‛Al-kēn, therefore, because your love vanishes again and again, God must perpetually punish. חצב ב does not mean to strike in among the prophets (Hitzig, after the lxx, Syr., and others); but ב is instrumental, as in Is 10:15, and châtsabh signifies to hew, not merely to hew off, but to hew out or carve. The nebhı̄'ı̄m cannot be false prophets, on account of the parallel "by the words of my mouth," but must be the true prophets. Through them God had hewed or carved the nation, or, as Jerome and Luther render it, dolavi, i.e., worked it like a piece of hard wood, in other words, had tried to improve it, and shape it into a holy nation, answering to its true calling. "Slain by the words of my mouth," which the prophets had spoken; i.e., not merely caused death and destruction to be proclaimed to them, but suspended judgment and death over them - as, for example, by Elijah - since there dwells in the word of God the power to kill and to make alive (compare Is 11:4; Is 49:2). The last clause, according to the Masoretic pointing and division of the words, does not yield any appropriate meaning. משׁפּטיך could only be the judgments inflicted upon the nation; but neither the singular suffix ך for כם (Is 10:4), nor אור יצא, with the singular verb under the כ simil. omitted before אור, suits this explanation. For אור יצא cannot mean "to go forth to the light;" nor can אור stand for לאור. We must therefore regard the reading expressed by the ancient versions,
(Note: The Vulgate in some of the ancient mss has also judicium meum, instead of the judicia tua of the Sixtina. See Kennicott, Diss. gener. ed. Bruns. p. 55ff.)
viz., משׁפּטי כאור ציצא, "my judgment goeth forth like light," as the original one. My penal judgment went forth like the light (the sun); i.e., the judgment inflicted upon the sinners was so obvious, so conspicuous (clear as the sun), that every one ought to have observed it and laid it to heart (cf. Zeph 3:5). The Masoretic division of the words probably arose simply from an unsuitable reminiscence of Ps 37:6.
Geneva 1599
6:5 Therefore have I (d) hewed [them] by the prophets; I have slain them by the words of my mouth: and thy (e) judgments [are as] the light [that] goeth forth.
(d) I have still laboured by my prophets, and as it were prepared you to bring you to correction, but all was in vain: for my word was not food to feed them, but a sword to slay them.
(e) My doctrine which I taught you, was most evident.
John Gill
6:5 Therefore have I hewed them by the prophets; I have slain them by the words of my mouth,.... Sharply reproved them for their sins by the prophets, who were as lapidaries that cut stone, or us hewers of timber that cut off the knotty parts; so these by preaching the terrors of the law, which is a killing letter, and by delivering out the threatenings of the Lord, and denouncing his judgments upon them for their sins, cut them to the heart, and killed them; for their foretelling and prophesying of their being slain, ruined, and destroyed, was a slaying of them; see Jer 1:10. The Targum is,
"because I admonished them by the message of my prophets, and they returned not, I will bring upon them those that slay, because they have transgressed the word of my will.''
But the Septuagint, Syriac, and Arabic versions, and so Aben Ezra and Joseph Kimchi, understand these words, not of hewing, and cutting, and slaying of the people by the prophets, but of the cutting and slaying the prophets themselves, and read the words, "therefore have I cut off the prophets, and slain them &c.", either the false prophets, some of them that caused the people to err, that they might not repent, as Aben Ezra; as the prophets of Baal in the times of Elijah, and the Scribes and Pharisees in Christ's time, who were in the way of the people's repentance, reformation, and reception of Christ; these he cut off, and their doctrine, and condemned by his own, and the doctrine of his apostles, the words of the Lord's mouth; see Zech 11:8; and this he did for the good of his people, in answer to the question put by himself in Hos 6:4; so Schmidt interprets it: or else the true prophets of God, who were exposed to death, to be cut off and slain, for the messages they were sent with: or those messages were such as were killing to them to carry them, and deliver them; and they were so constantly employed, early and late, in such service, that for the work of the Lord they were often nigh unto death: but our version, and the sense agreeable to it, scent best;
and thy judgments are as the light that goeth forth; that is, their judgments, the people's, a sudden change of person: meaning either the statutes and judgments prescribed them by the Lord, and to be observed by them; which were clear and plain as the light at noon day, and therefore could not plead any excuse of ignorance of them, that they did not observe them: or the judgments of God upon them for their sins; which were open and manifest to all, and increasing like the light, more and more, and no more to be resisted than that; and the righteousness of God in them was very conspicuous; his judgments were manifest, and the justice of them. Some understand this of the judgments or righteousnesses of the saints, both imputed and inherent, Rom 5:16; which appear light and clear, the darkness of pharisaism being removed by Christ. The Targum is,
"my judgment goes forth as the light.''
John Wesley
6:5 Therefore - Because I would do for you whatever might be done. Hewed them - I have severely, and unweariedly reproved, and threatened them. By thy words - As I did by word foretel, so I did effect in due time. Thy judgments - The punishments threatened, which fell upon this people, did so fully answer the prediction that every one might see them clear as the light, and as constantly executed as the morning.
Robert Jamieson, A. R. Fausset and David Brown
6:5 I hewed them by the prophets--that is, I announced by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will (Jer 1:10; Ezek 43:3).
by . . . words of my mouth-- (Is 11:4; Jer 23:29; Heb 4:12).
thy judgments--the judgments which I will inflict on thee, Ephraim and Judah (Hos 6:4). So "thy judgments," that is, those inflicted on thee (Zeph 3:15).
are as the light, &c.--like the light, palpable to the eyes of all, as coming from God, the punisher of sin. HENDERSON translates, "lightning" (compare Job 37:3, Margin; Job 35:15).
6:66:6: Զի զողորմութիւն կամիմ, եւ ո՛չ զպատարագ. եւ զգիտութիւն Աստուծոյ՝ քան զողջակէզս։
6 Քանզի ողորմութիւն եմ ցանկանում եւ ոչ թէ զոհաբերում, Աստծու ճանաչումն աւելի եմ ցանկանում, քան ողջակէզները.
6 Քանզի ես ողորմութիւն կ’ուզեմ եւ ոչ թէ՝ զոհ Ու ողջակէզներէն աւելի՝ Աստուծոյ գիտութիւնը։
Զի զողորմութիւն կամիմ, եւ ոչ զպատարագ, եւ զգիտութիւն Աստուծոյ` քան զողջակէզս:

6:6: Զի զողորմութիւն կամիմ, եւ ո՛չ զպատարագ. եւ զգիտութիւն Աստուծոյ՝ քան զողջակէզս։
6 Քանզի ողորմութիւն եմ ցանկանում եւ ոչ թէ զոհաբերում, Աստծու ճանաչումն աւելի եմ ցանկանում, քան ողջակէզները.
6 Քանզի ես ողորմութիւն կ’ուզեմ եւ ոչ թէ՝ զոհ Ու ողջակէզներէն աւելի՝ Աստուծոյ գիտութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 Ибо Я милости хочу, а не жертвы, и Боговедения более, нежели всесожжений.
6:6 διότι διοτι because; that ἔλεος ελεος mercy θέλω θελω determine; will καὶ και and; even οὐ ου not θυσίαν θυσια immolation; sacrifice καὶ και and; even ἐπίγνωσιν επιγνωσις recognition θεοῦ θεος God ἢ η or; than ὁλοκαυτώματα ολοκαυτωμα whole offering
6:6 כִּ֛י kˈî כִּי that חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire וְ wᵊ וְ and לֹא־ lō- לֹא not זָ֑בַח zˈāvaḥ זֶבַח sacrifice וְ wᵊ וְ and דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) מֵ mē מִן from עֹלֹֽות׃ ʕōlˈôṯ עֹלָה burnt-offering
6:6. quia misericordiam volui et non sacrificium et scientiam Dei plus quam holocaustaFor I desired mercy, and not sacrifice: and the knowledge of God more than holocausts.
6. For I desire mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
6:6. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
6:6. For I desired mercy and not sacrifice, and knowledge of God more than holocausts.
For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings:

6:6 Ибо Я милости хочу, а не жертвы, и Боговедения более, нежели всесожжений.
6:6
διότι διοτι because; that
ἔλεος ελεος mercy
θέλω θελω determine; will
καὶ και and; even
οὐ ου not
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
ἐπίγνωσιν επιγνωσις recognition
θεοῦ θεος God
η or; than
ὁλοκαυτώματα ολοκαυτωμα whole offering
6:6
כִּ֛י kˈî כִּי that
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire
וְ wᵊ וְ and
לֹא־ lō- לֹא not
זָ֑בַח zˈāvaḥ זֶבַח sacrifice
וְ wᵊ וְ and
דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
מֵ מִן from
עֹלֹֽות׃ ʕōlˈôṯ עֹלָה burnt-offering
6:6. quia misericordiam volui et non sacrificium et scientiam Dei plus quam holocausta
For I desired mercy, and not sacrifice: and the knowledge of God more than holocausts.
6:6. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
6:6. For I desired mercy and not sacrifice, and knowledge of God more than holocausts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Вопреки склонности народа все служение Богу ограничивать обрядами и жертвами, указывается на необходимость (ср. Мф IX:13; XII:7) служения духовного, заключающегося в любви к ближнему (chesed милость) и в богопознании (слав. увидения Божия). Под Богопознанием, как и в других местах, пророк разумеет не теоретическое знание о Боге, а единение с Богом в любви.
Adam Clarke: Commentary on the Bible - 1831
6:6: I desired mercy, and not sacrifice - I taught them righteousness by my prophets; for I desired mercy. I was more willing to save than to destroy; and would rather see them full of penitent and holy resolutions, than behold them offering the best and most numerous victims upon my altar. See Mat 9:13.
Albert Barnes: Notes on the Bible - 1834
6:6: For I desired mercy and not sacrifice - God had said before, that they should "seek" Him "with their flocks and herds, and not find" Him. So here He anticipates their excuses with the same answer wherewith He met those of Saul, when he would compensate for disobedience by burnt-offerings. The answer is, that all which they did to win His favor, or turn aside His wrath, was of no avail, while they willfully withheld what He required of them. Their mercy and goodness were but a brief, passing, show; in vain He had tried to awaken them by His prophets; therefore judgment was coming upon them, for, to turn it aside, they had offered Him what He desired not, sacrifices without love, and had not offered Him, what He did desire, love of man out of love for God. God had Himself, after the fall, enjoined sacrifice, to foreshow and plead to Himself the meritorious Sacrifice of Christ. "He" had not contrasted "mercy" and "sacrifice," who enjoined them both.
When then they were contrasted, it was through man's severing what God united. If we were to say, "Charity is better than Church-going," we should be understood to mean that it is better than such Church-going as is severed from charity. For, if they were united, they would not be contrasted. The soul is of more value than the body. But it is not contrasted, unless they come in competition with one another, and their interests (although they cannot in trust "be,") "seem" to be separated. in itself, "Sacrifice" represented all the direct duties to God, all the duties of the first table. For Sacrifice owned Him as the One God, to whom, as His creatures, we owe and offer all; as His guilty creatures, it owned that we owed to Him our lives also. "mercy" represented all duties of the second table. In saying then, "I will have mercy and not sacrifice," he says, in effect, the same as John, "If a man say, I love God, and hateth his brother, he is a liar, for he that loveth not his brother, whom he hath seen, how can he love God whom he hath not seen?" Jo1 4:20.
As the love, which a man pretended to have for God, was not real love, if a man loved not his brother, so "sacrifice" was not an offering, to God at all, while man withheld from God that offering, which God most required of him, the oblation of man's own self. They were, rather, offerings to satisfy and bribe a man's own conscience. Yet the Jews were profuse in making these sacrifices, which cost them little hoping thereby to secure to themselves impunity the wrongful gains, oppressions, and fulnesses which they would not part with. It is with this contrast, that God so often rejects the sacrifices of the Jews, "To what purpose is the multitude of your oblations unto Me? Bring no more vain oblations unto Me; new moons and sabbaths, the calling of assemblies, I cannot away with; iniquity and the solemn meeting" Isa 1:11-13. "I spake not to your fathers, nor commanded them, in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices; but this thing commanded I them, saying, Obey My voice, and I will be your God, and ye shall be My people" Jer 7:22-23. And the Psalmist; "I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before Me. Offer unto God thanksgiving, etc. But unto the wicked God saith, What hast thou to do, to declare My statutes, etc." Psa 1:1-6, Psa 8:1-9, Psa 14:1-7, Psa 16:1-11.
But, further, the prophet adds, "and the knowledge of God more than burnt-offerings." The two parts of the verse fill out one another, and the latter explains the former. "The knowledge of God" is, as before, no inactive head-knowledge, but that knowledge, of which John speaks, "Hereby we do know that we knew Him, if we keep His commandments" Eph 2:3. It is a knowledge, such as they alone can have, who love God and do His will. God says then, that He prefers the inward, loving, knowledge of Himself, and lovingkindness toward man, above the outward means of acceptableness with Himself, which He had appointed. He does not lower those His own appointments; but only when, emptied of the spirit of devotion, they were lifeless bodies, unensouled by His grace.
Yet the words of God go beyond the immediate occasion and bearing, in which they were first spoken. And so these words, "I will have mercy and not sacrifice" Mat 9:13, are a sort of sacred proverb, contrasting "mercy," which overflows the bounds of strict justice, with "sacrifice," which represents that stern justice. Thus, when the Pharisees complained at our Lord for eating with Publicans and sinners, He bade them, "Go and learn what that meaneth. I will have mercy and not sacrifice." He bade them learn that deeper meaning of the words, that God valued mercy for the souls for which Christ died, above that outward propriety, that He, the All-Holy, should not feast familiarly with those who profaned God's law and themselves. Again, when they found fault with the hungry disciples for breaking the sabbath by rubbing the ears of grain, He, in the same way, tells them, that they did not know the real meaning of that saying. "If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless" Mat 12:7. For as, before, they were envious as to mercy to the souls of sinners, so how they were reckless as to others' bodily needs. Without that love then, which shows itself in acts of mercy to the souls and bodies of people, all sacrifice is useless.
"Mercy" is also more comprehensive than "sacrifice." For sacrifice was referred to God only, as its end; "mercy," or love of man for the love of God, obeys God who commands it; imitates God, "Whose property it is always to have mercy;" seeks God who rewards it; promotes the glory of God, through the thanksgiving to God, from those whom it benefits. "mercy leads man up to God, for mercy brought down God to man; mercy humbled God, exalts man." mercy takes Christ as its pattern, who, from His Holy Incarnation to His Precious Death on the Cross, "bare our griefs, and carried our sorrows" Isa 53:4. Yet neither does mercy itself avail without true knowledge of God. For as mercy or love is the soul of all our acts, so true knowledge of God and faith in God are the source and soul of love. "Vain were it to boast that we have the other members, if faith, the head, were cut off" .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: I desired: Sa1 15:22; Psa 50:8; Pro 21:3; Ecc 5:1; Isa 1:11, Isa 58:6; Jer 7:22; Dan 4:27; Amo 5:21; Mic 6:6; Mat 5:7, Mat 9:13, Mat 12:7
the: Hos 4:1; Ch1 28:9; Jer 22:16; Jo1 2:3, Jo1 3:6
Carl Friedrich Keil and Franz Delitzsch
6:6
The reason why God was obliged to punish in this manner is given in the following verses. Hos 6:6. "For I take pleasure in love, and not in sacrifices; and in the knowledge of God more than in burnt-offerings. Hos 6:7. But they have transgressed the covenant like Adam: there have they acted treacherously towards me." Chesed is love to one's neighbour, manifesting itself in righteousness, love which has its roots in the knowledge of God, and therefore is connected with "the knowledge of God" here as in Hos 4:1. For the thought itself, compare the remarks on the similar declaration made by the prophet Samuel in 1Kings 15:22; and for parallels as to the fact, see Is 1:11-17; Mic 6:8; Ps 40:7-9, and Ps 50:8., in all which passages it is not sacrifices in themselves, but simply the heartless sacrifices with which the wicked fancied they could cover their sins, that are here rejected as displeasing to God, and as abominations in His eyes. This is apparent also from the antithesis in Hos 6:7, viz., the reproof of their transgression of the covenant. המּה (they) are Israel and Judah, not the priests, whose sins are first referred to in Hos 6:9. כּאדם, not "after the manner of men," or "like ordinary men," - for this explanation would only be admissible if המּה referred to the priests or prophets, or if a contrast were drawn between the rulers and others, as in Ps 82:7 - but "like Adam," who transgressed the commandment of God, that he should not eat of the tree of knowledge. This command was actually a covenant, which God made with him, since the object of its was the preservation of Adam in vital fellowship with the Lord, as was the case with the covenant that God made with Israel (see Job 31:33, and Delitzsch's Commentary). The local expression "there," points to the place where the faithless apostasy had occurred, as in Ps 14:5. This is not more precisely defined, but refers no doubt to Bethel as the scene of the idolatrous worship. There is no foundation for the temporal rendering "then."
Geneva 1599
6:6 For I desired (f) mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
(f) He shows to what his doctrine was aimed at, that they should unite the obedience of God, and the love of their neighbour, with outward sacrifices.
John Gill
6:6 For I desired mercy, and not sacrifice,.... That is, the one rather than the other, as the next clause explains it. Sacrifices were of early use, even before the law of Moses; they were of divine appointment, and were approved and accepted of by the Lord; they were types of Christ, and led to him, and were continued unto his death; but in comparison of moral duties, which respect love to God, and to our neighbour, the Lord did not will them, desire them, and delight in them; or he had more regard for the former than the latter; see 1Kings 15:22; nor did he will or accept at all of the sacrifices ordered to the calves at Dan and Bethel; nor others, when they were not such as the law required, or were not offered up in the faith of Christ, attended with repentance for sin, and in sincerity, and were brought as real expiatory sacrifices for sin, and especially as now abrogated by the sacrifice of Christ. And as these words are twice quoted by our Lord, at one time to justify his mercy, pity, and compassion, to the souls of poor sinners, by conversing with them, Mt 9:13; and at another time to justify the disciples in an act of mercy to their bodies when hungry, by plucking ears of corn on the sabbath day, Mt 12:7; "mercy" may here respect both acts of mercy shown by the Lord, and acts of mercy done by men; both which the Lord wills, desires, and delights in: he takes pleasure in showing mercy himself, as appears by his free and open declarations of it; by the throne of grace and mercy he has set up; by the encouragement he gives to souls to hope in his mercy; by the objects of it, the chief of sinners; by the various ways he has taken to display it, in election, in the covenant of grace, in the mission of Christ, in the pardon of sin by him, and in regeneration; and by his opposing it to everything else, in the affair of salvation. And he likewise has a very great regard to mercy as exercised by men; as this is one of the weightier matters of the law, and may be put for the whole of it, or however the second table of it, which is love to our neighbours, and takes in all kind offices done to them; and especially designs acts of liberality to necessitous persons; which are sacrifices God is well pleased with, even more than with the ceremonious ones; these being such in which men resemble him the merciful God, who is kind to the unthankful, and to the evil;
and the knowledge of God more than burnt offerings; which were reckoned the greatest and most excellent sacrifices, the whole being the Lord's; but knowledge of God is preferred to them; by which is meant, not the knowledge of God, the light of nature, which men might have, and not him; nor by the law of Moses, as a lawgiver, judge, and consuming fire; but a knowledge of him in Christ, as the God and Father of Christ, as the God of all grace, gracious and merciful in him; as a covenant God and Father in him, which is through the Gospel by the Spirit, and is eternal life, Jn 17:3; this includes in it faith and hope in God, love to him, fear of him and his goodness, and the whole worship of him, both internal and external. These words seem designed to expose and remove the false ground of trust and confidence in sacrifices the people of Israel were prone unto; as we find they were in the times of Isaiah, who was contemporary with Hoses; see Is 1:12. The Targum interprets them of those that exercise mercy, and do the law of the Lord.
John Wesley
6:6 For - I so hewed and slew them, because they did not what I most of all required; they were full of sacrifices, but either to idols, or else in formality and pride. Mercy - Compassion and charity towards men, this one principal duty of the second table put for all. In this I delight, I have found little of this among you. Not sacrifice - Rather than sacrifice. The knowledge of God - The affectionate knowledge of God, which fills the mind with reverence of his majesty, fear of his goodness, love of his holiness, trust in his promise, and submission to his will.
Robert Jamieson, A. R. Fausset and David Brown
6:6 mercy--put for piety in general, of which mercy or charity is a branch.
not sacrifice--that is, "rather than sacrifice." So "not" is merely comparative (Ex 16:8; Joel 2:13; Jn 6:27; Ti1 2:14). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience (1Kings 15:22; Ps 50:8-9; Ps 51:16; Is 1:11-12; Mic 6:6-8; Mt 9:13; Mt 12:7).
knowledge of God--experimental and practical, not merely theoretical (Hos 6:3; Jer 22:16; 1Jn 2:3-4). "Mercy" refers to the second table of the law, our duty to our fellow man; "the knowledge of God" to the first table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.
6:76:7: Եւ նոքա եղեն իբրեւ զմա՛րդ ոք որ անցանէ զուխտիւ. արդ արհամարհեաց զիս[10395] [10395] ՚Ի լուս՛՛. Անդ արհամարհ՛՛. համաձայն այլոց ՚ի բնաբ՛՛։ Ոմանք. Արհամարհեցին զիս։ (8) Գաղաադ քաղաք։
7 բայց նրանք եղան ինչպէս մի մարդ, որ դրժում է ուխտը:
7 Իսկ անոնք Ադամի* պէս ուխտազանց եղան Ու ինծի անհաւատարմութիւն ըրին։
Եւ նոքա եղեն իբրեւ [61]զմարդ ոք`` որ անցանէ զուխտիւ. արդ [62]արհամարհեաց զիս Գաղաադ:

6:7: Եւ նոքա եղեն իբրեւ զմա՛րդ ոք որ անցանէ զուխտիւ. արդ արհամարհեաց զիս[10395]
[10395] ՚Ի լուս՛՛. Անդ արհամարհ՛՛. համաձայն այլոց ՚ի բնաբ՛՛։ Ոմանք. Արհամարհեցին զիս։ (8) Գաղաադ քաղաք։
7 բայց նրանք եղան ինչպէս մի մարդ, որ դրժում է ուխտը:
7 Իսկ անոնք Ադամի* պէս ուխտազանց եղան Ու ինծի անհաւատարմութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 Они же, подобно Адаму, нарушили завет и там изменили Мне.
6:7 αὐτοὶ αυτος he; him δέ δε though; while εἰσιν ειμι be ὡς ως.1 as; how ἄνθρωπος ανθρωπος person; human παραβαίνων παραβαινω transgress; overstep διαθήκην διαθηκη covenant ἐκεῖ εκει there κατεφρόνησέν καταφρονεω despise μου μου of me; mine
6:7 וְ wᵊ וְ and הֵ֕מָּה hˈēmmā הֵמָּה they כְּ kᵊ כְּ as אָדָ֖ם ʔāḏˌām אָדָם Adam עָבְר֣וּ ʕāvᵊrˈû עבר pass בְרִ֑ית vᵊrˈîṯ בְּרִית covenant שָׁ֖ם šˌām שָׁם there בָּ֥גְדוּ bˌāḡᵊḏû בגד deal treacherously בִֽי׃ vˈî בְּ in
6:7. ipsi autem sicut Adam transgressi sunt pactum ibi praevaricati sunt in meBut they, like Adam, have transgressed the covenant, there have they dealt treacherously against me.
7. But they like Adam have transgressed the covenant: there have they dealt treacherously against me.
6:7. But they like men have transgressed the covenant: there have they dealt treacherously against me.
6:7. But they, like Adam, have transgressed the covenant; in this, they have been dishonest with me.
But they like men have transgressed the covenant: there have they dealt treacherously against me:

6:7 Они же, подобно Адаму, нарушили завет и там изменили Мне.
6:7
αὐτοὶ αυτος he; him
δέ δε though; while
εἰσιν ειμι be
ὡς ως.1 as; how
ἄνθρωπος ανθρωπος person; human
παραβαίνων παραβαινω transgress; overstep
διαθήκην διαθηκη covenant
ἐκεῖ εκει there
κατεφρόνησέν καταφρονεω despise
μου μου of me; mine
6:7
וְ wᵊ וְ and
הֵ֕מָּה hˈēmmā הֵמָּה they
כְּ kᵊ כְּ as
אָדָ֖ם ʔāḏˌām אָדָם Adam
עָבְר֣וּ ʕāvᵊrˈû עבר pass
בְרִ֑ית vᵊrˈîṯ בְּרִית covenant
שָׁ֖ם šˌām שָׁם there
בָּ֥גְדוּ bˌāḡᵊḏû בגד deal treacherously
בִֽי׃ vˈî בְּ in
6:7. ipsi autem sicut Adam transgressi sunt pactum ibi praevaricati sunt in me
But they, like Adam, have transgressed the covenant, there have they dealt treacherously against me.
6:7. But they like men have transgressed the covenant: there have they dealt treacherously against me.
6:7. But they, like Adam, have transgressed the covenant; in this, they have been dishonest with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Вместо слов рус. текста подобно Адаму в слав. читается "яко человек", соответственно греч. LXX wV anqrwpoV. LXX, как и Сир., очевидно, понимали евр. adam в смысле нарицательного, а не собственного имени. Чтение рус. т. сравнительно с слав. т. дает мысль более ясную. - Слова там изменили (слав.: "презреша") Мне указывают на место (scham, там - наречие места) нарушения Израилем Завета с Богом, на Вефиль или Галгалу.
Adam Clarke: Commentary on the Bible - 1831
6:7: But they like men (כאדם keadam, "like Adam") have transgressed the covenant - They have sinned against light and knowledge as he did. This is sense, the other is scarcely so. There was a striking similarity in the two cases. Adam, in Paradise, transgressed the commandment, and I cast him out: Israel, in possession of the promised land, transgressed my covenant, and I cast them out, and sent them into captivity.
Albert Barnes: Notes on the Bible - 1834
6:7: But they like men - Or (better as in the E. M) "like Adam, have transgressed the covenant." As Adam our first parent, in Paradise, not out of any pressure, but wantonly, through self-will and pride, broke the covenant of God, eating the forbidden fruit, and then defended himself in his sin against God, casting the blame upon the woman: so these, in the good land which God had given them, "that they should" therein "keep His covenant and observe His laws" Psa 105:44, wantonly and petulantly broke that covenant; and then obstinately defended their sin. Wherefore, as Adam was cast out of Paradise, so shall these be cast out of the land of promise.
There have they dealt treacherously against Me - There! He does not say, "where." But Israel and every sinner in Israel knew full well, where. "There," to Israel, was not only Bethel or Dan, or Gilgal, or Mizpah, or Gilead, or any or all of the places, which God had hallowed by His mercies, and they had defiled. It was every high hill, each idol-chapel, each field-altar, which they had multiplied to their idols. To the sinners of Israel, it was every spot of the Lord's land which they had defiled by their sin. God points out to the conscience of sinners the place and time, the very spot where they offended Him. Wheresoever and whensoever they broke God's commands, "there they dealt treacherously against" God Himself. There is much emphasis upon the "against" Me. The sinner, while breaking the laws of God, contrives to forget God. God recalls him to himself, and says, "there," where and when thou didst those and those things, thou didst deal falsely with, and against, "Me." The sinner's conscience and memory fills up the word "there." It sees the whole landscape of its sins around; each black dark spot stands out before it, and it cries with David, "there," in this and this and this, "against Thee, Thee only, have I sinned, and done this evil in Thy sight" Psa 51:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: men: or, Adam, Gen 3:6, Gen 3:11; Job 31:33
transgressed: Hos 8:1; Kg2 17:15; Isa 24:5; Jer 31:32; Eze 16:59-61; Heb 8:9
they dealt: Hos 5:7; Isa 24:16, Isa 48:8; Jer 3:7, Jer 5:11, Jer 9:6
Geneva 1599
6:7 But they (g) like men have transgressed the covenant: there have they dealt treacherously against me.
(g) That is, like small and weak persons.
John Gill
6:7 But they, like men, have transgressed the covenant,.... The false prophets, as Aben Ezra, whom he threatened to cut off and slay, Hos 6:5; or rather Ephraim and Judah, whose goodness was so fickle and unstable; and who, instead of doing acts of mercy, and seeking after the true knowledge of God and his worship, which are preferable to all sacrifices, they transgressed the law of God, which they promised at Mount Sinai to obey; the precepts of the moral law, even of both tables, which concern both God and man; and also the ceremonial law, by appointing priests to sacrifice who were not of the tribe of Levi, as did Ephraim or the ten tribes under Jeroboam; and by offering sacrifices to their calves, and by not observing the solemn feasts; and the precepts relating to both these laws constitute the covenant made with the children of Israel at Sinai, Ex 24:3; which they transgressed, either "like Adam" (y) the first man, as Jarchi; who transgressed the covenant of works in paradise God made with him, and all mankind in him: or like the men of old, the former generations, as the Targum; meaning either the old inhabitants of the land, the Canaanites; or the men of the old world at the time of the flood, who were a very wicked and abandoned generation of men; or like men in common, depraved and degenerated, fickle and inconstant, vain and deceitful, and not at all to be depended upon; especially like the lower sort of men, the common people, who have no regard to their word, covenant, and agreement; or particularly like such men that are given to penury, and make no conscience of oaths and covenants ever so solemnly made: or, as others read the words, "but they have transgressed the covenant like man's" (z); making no more account of it than if it was a man's covenant;
there have they dealt treacherously against me; in the covenant they entered into, by breaking it, not performing their promises; and eve in the very sacrifices they offered, and were so fond of, and put their confidence in; either by offering such sacrifices as were not legal, or by offering them to idols, under a pretence of offering them to God, which was dealing treacherously against him; and in all other acts of religion, in which they would be thought to have regard to the covenant of God, his laws and precepts, and to be very serious and devout, yet acted the hypocritical part, were false and deceitful, and devoid of all sincerity: or there, in the promised land, where the Lord had so largely bestowed his favours on them; so Jarchi, Kimchi, and Abarbinel, agreeably to the Targum, which paraphrases it thus,
"and in the good land, which I gave unto them to do my will, they have dealt falsely with my word.''
(y) "sicut Adam", V. L. Pagninus, Montanus, Tigurine version, Castilio, Grotius, Cocceius. (z) "Tanquam hominis, sub. pectum", Vatablus, Junius & Tremellius, Zanchius.
John Wesley
6:7 The covenant - The law of their God. There - In that very place, the good land which by covenant I gave them: they have broken my covenant.
Robert Jamieson, A. R. Fausset and David Brown
6:7 like men--the common sort of men (Ps 82:7). Not as Margin, "like Adam," Job 31:33. For the expression "covenant" is not found elsewhere applied to Adam's relation to God; though the thing seems implied (Rom 5:12-19). Israel "transgressed the covenant" of God as lightly as men break everyday compacts with their fellow men.
there--in the northern kingdom, Israel.
6:86:8: Գաղաադ, քաղաք որ առնէ սնոտիս, եւ խռովէ զջուրս.
8 Գաղաադն այնտեղ արհամարհեց ինձ,քաղաք, որ սնոտի բաներ է անում եւ խառնում ջրերը:
8 Գաղաադ անօրէններու քաղաք է, Արեան հետքերով լեցուն է։
քաղաք որ առնէ սնոտիս, եւ խռովէ զջուրս:

6:8: Գաղաադ, քաղաք որ առնէ սնոտիս, եւ խռովէ զջուրս.
8 Գաղաադն այնտեղ արհամարհեց ինձ,քաղաք, որ սնոտի բաներ է անում եւ խառնում ջրերը:
8 Գաղաադ անօրէններու քաղաք է, Արեան հետքերով լեցուն է։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 Галаад город нечестивцев, запятнанный кровью.
6:8 Γαλααδ γαλααδ city ἐργαζομένη εργαζομαι work; perform μάταια ματαιος superficial ταράσσουσα ταρασσω stir up; trouble ὕδωρ υδωρ water
6:8 גִּלְעָ֕ד gilʕˈāḏ גִּלְעָד Gilead קִרְיַ֖ת qiryˌaṯ קִרְיָה town פֹּ֣עֲלֵי pˈōʕᵃlê פעל make אָ֑וֶן ʔˈāwen אָוֶן wickedness עֲקֻבָּ֖ה ʕᵃqubbˌā עָקֹב something knobby מִ mi מִן from דָּֽם׃ ddˈām דָּם blood
6:8. Galaad civitas operantium idolum subplantata sanguineGalaad is a city of workers of idols, supplanted with blood.
8. Gilead is a city of them that work iniquity, it is stained with blood.
6:8. Gilead [is] a city of them that work iniquity, [and is] polluted with blood.
6:8. Gilead is a city that manufactures idols; it has been tripped up by family relations.
Gilead [is] a city of them that work iniquity, [and is] polluted with blood:

6:8 Галаад город нечестивцев, запятнанный кровью.
6:8
Γαλααδ γαλααδ city
ἐργαζομένη εργαζομαι work; perform
μάταια ματαιος superficial
ταράσσουσα ταρασσω stir up; trouble
ὕδωρ υδωρ water
6:8
גִּלְעָ֕ד gilʕˈāḏ גִּלְעָד Gilead
קִרְיַ֖ת qiryˌaṯ קִרְיָה town
פֹּ֣עֲלֵי pˈōʕᵃlê פעל make
אָ֑וֶן ʔˈāwen אָוֶן wickedness
עֲקֻבָּ֖ה ʕᵃqubbˌā עָקֹב something knobby
מִ mi מִן from
דָּֽם׃ ddˈām דָּם blood
6:8. Galaad civitas operantium idolum subplantata sanguine
Galaad is a city of workers of idols, supplanted with blood.
6:8. Gilead [is] a city of them that work iniquity, [and is] polluted with blood.
6:8. Gilead is a city that manufactures idols; it has been tripped up by family relations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Из всей страны израильской, оскверненной идолослужением, пророк выделяет Галаад, запятнанный кровью. Галаадом называется здесь не город Рамоф галаадский или Массифа, как полагают некоторые экзегеты, а область заиорданская, занятая коленами Рувимовыми, Гадовыми и Манасииным. Пророк представляет всю эту страну, где совершались частые кровопролития, как один многолюдный город "запятнанный кровью" (akubbah middain). Вместо последнего выражения в слав. читается: "мутящий воду" греч. tarassousa udwr. Евр. akubbah LXX поняли в смысле "мутить", а вместо middam ("от крови") читали, вероятно, maim ("вода").
Adam Clarke: Commentary on the Bible - 1831
6:8: Gilead is a city of them that work iniquity - In this place Jacob and Laban made their covenant, and set up a heap of stones, which was called Galeed, the heap of testimony; and most probably idolatry was set up here. Perhaps the very heap became the object of superstitious adoration.
Albert Barnes: Notes on the Bible - 1834
6:8: Gilead is a city of them that work iniquity - If we regard "Gilead," (as it elsewhere is,) as the country beyond Jordan, where the two tribes and a half dwelt, this will mean that the whole land was banded in one, as one city of evil-doers. It had an unity, but of evil. As the whole world has been pictured as divided between "the city of God" and the city of the devil, consisting respectively of the children of God and the children of the devil; so the whole of Gilead may be represented as one city, whose inhabitants had one occupation in common, to work evil. Some think that there was a city so called, although not mentioned elsewhere in Holy Scripture, near that Mount Gilead, dear to the memory of Israel, because God there protected their forefather Jacob. Some think that it was Ramoth in Gilead , which God appointed as "a city of refuge," and which, consequently, became a city of Levites and priests Jos 21:38.
Here, where God had preserved the life of their forefather, and, in him, had preserved them; here, where He had commanded the innocent shedder of blood to be saved; here, where he had appointed those to dwell, whom He had hallowed to Himself, all was turned to the exact contrary. It, which God had hallowed, was become "a city of workers of iniquity," i. e., of people, whose habits and custom was to work iniquity. It, where God had appointed life to be preserved, was "polluted" or "tracked with blood." Everywhere it was marked and stained with the bloody footsteps of those, who (as David said) "put" innocent "blood in their shoes which were on their feet" Kg1 2:5, staining their shoes with blood which they shed, so that, wheRev_er they went, they left marks and signs of it." "Tracked with blood" it was, through the sins of its inhabitants; "tracked with blood" it was again, when it first was taken captive Kg2 15:29, and "it, which had swum with the innocent blood of others, swam with the guilty blood of its own people." It is a special sin, and especially avenged of God, when what God had hallowed, is made the scene of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: Gilead: Hos 12:11; Jos 21:38
polluted with blood: or, cunning for blood, Hos 5:1; Sa2 3:27, Sa2 20:8; Kg1 2:5; Psa 10:8, Psa 59:2; Isa 59:6; Jer 11:19; Mic 7:2; Mat 26:15, Mat 26:16; Act 23:12-15, Act 25:3
Carl Friedrich Keil and Franz Delitzsch
6:8
The prophet cites a few examples in proof of this faithlessness in the two following verses. Hos 6:8. "Gilead is a city of evil-doers, trodden with blood. Hos 6:9. And like the lurking of the men of the gangs is the covenant of the priests; along the way they murder even to Sichem: yea, they have committed infamy." Gilead is not a city, for no such city is mentioned in the Old Testament, and its existence cannot be proved from Judg 12:7 and Judg 10:17, any more than from Gen 31:48-49,
(Note: The statement of the Onomast. (s.v. Γαλαάδ), that there is also a city called Galaad, situated in the mountain which Galaad the son of Machir, the son of Manasseh, took for the Amorite, and that of Jerome, "from which mountain the city built in it derived its name, viz., that which was taken," etc., furnish no proof of the existence of a city called Gilead in the time of the Israelites; since Eusebius and Jerome have merely inferred the existence of such a city from statements in the Old Testament, more especially from the passage quoted by them just before, viz., Jer 22:6, Galaad tu mihi initium Libani, taken in connection with Num 32:39 -43, as the words "which Gilead took" clearly prove. And with regard to the ruined cities Jelaad and Jelaud, which are situated, according to Burckhardt (pp. 599, 600), upon the mountain called Jebel Jelaad or Jelaud, it is not known that they date from antiquity at all. Burckhardt gives no description of them, and does not even appear to have visited the ruins.)
but it is the name of a district, as it is everywhere else; and here in all probability it stands, as it very frequently does, for the whole of the land of Israel to the east of the Jordan. Hosea calls Gilead a city of evil-doers, as being a rendezvous for wicked men, to express the thought that the whole land was as full of evil-doers as a city is of men. עקבּה: a denom. of עקב, a footstep, signifying marked with traces, full of traces of blood, which are certainly not to be understood as referring to idolatrous sacrifices, as Schmieder imagines, but which point to murder and bloodshed. It is quite as arbitrary, however, on the part of Hitzig to connect it with the murder of Zechariah, or a massacre associated with it, as it is on the part of Jerome and others to refer it to the deeds of blood by which Jehu secured the throne. The bloody deeds of Jehu took place in Jezreel and Samaria (2 Kings 9-10), and it was only by a false interpretation of the epithet applied to Shallum, viz., Ben-yâbhēsh, as signifying citizens of Jabesh, that Hitzig was able to trace a connection between it and Gilead.
Geneva 1599
6:8 (h) Gilead [is] a city of them that work iniquity, [and is] polluted with blood.
(h) Which was the place where the priests dwelt, and which should have been best instructed in my word.
John Gill
6:8 Gilead is a city of them that work iniquity,.... The chief city in the land of Gilead, which lay beyond Jordan, inhabited by Gad and Reuben, and the half tribe of Manasseh; and so belonged to the ten tribes, whose sins are here particularly observed. It had its name from the country, or the country from that, or both from the mountain of the same name. It is thought to be Ramothgilead, a city of refuge, and put for all the cities of refuge in those parts, which were inhabited by priests and Levites; and who ought to have had knowledge of the laws, and instructed the people in them, and observed them themselves, and set a good example to others; but, instead of this, the whole course of their lives, was vicious; they made a trade of sinning, did nothing else but work iniquity; and this was general among them, the city or cities of them consisted of none else; and all manner of iniquity was committed by them, particularly idolatry; for so the words may be rendered, "a city of them that serve an idol" (a); not only at Dan and Bethel, but in the cities of the priests, idols were set up and worshipped; this shows the state to be very corrupt:
and is polluted with blood; with the blood of murderers harboured there, who ought not to have been admitted; or with the blood of such who were delivered up to the avenger of blood, that ought to have been sheltered, and both for the sake of money; or with the blood of children, sacrificed to Mo: the word used has the signification of supplanting, lying in wait, and so is understood of a private, secret, shedding of blood, in a deceitful and insidious way: hence some render it, "cunning for blood" (b); to which the Targum seems to agree, calling it a city
"of them that secretly or deceitfully shed innocent blood.''
Tit has also the signification of the heel of a man's foot, and is by some rendered, "trodden by blood" (c); that is, by bloody men: or "footed" or "heeled by blood" (d); that is, such an abundance of it was shed, that a man could not set his foot or his heel any where but in blood.
(a) "civitas operantium idolum", V. L. (b) "callida et astuta sanguine", so some in Vatablus; "callida sanguine", Castslio. (c) "Calcata a sanguine", Piscator. (d) "Vestigiata a sanguine", Capellus, Tarnovius; "vestigis sanguinolentis", Juuius & Tremellius.
John Wesley
6:8 A city - A city full of notorious transgressors, the inhabitants though Levites and priests, work all manner of wickedness. With blood - Murders committed there.
Robert Jamieson, A. R. Fausset and David Brown
6:8 Gilead . . . city--probably Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of the Jabbok, known as "Gilead" (3Kings 4:13; compare Gen 31:21-25).
work iniquity-- (Hos 12:11).
polluted with blood--"marked with blood-traces" [MAURER]. Referring to Gilead's complicity in the regicidal conspiracy of Pekah against Pekahiah (4Kings 15:25). See on Hos 6:1. Many homicides were there, for there were beyond Jordan more cities of refuge, in proportion to the extent of territory, than on this side of Jordan (Num 35:14; Deut 4:41-43; Josh 20:8). Ramoth-gilead was one.
6:96:9: եւ զօրութիւն քո իբրեւ զառն աւազակի։ Թաքուցին քահանայք զճանապարհս. սպանին զՍիկիմ, զի զանօրէնութիւն գործեցին[10396] [10396] Ոմանք. Քահանայք զճանապարհ։
9 Քո զօրութիւնը աւազակ մարդու զօրութեան պէս է: Քահանաները թաքցրին ճանապարհը,սպանեցին Սիկիմը, որովհետեւ անօրէնութիւն գործեցին:
9 Ինչպէս աւազակներու գունդերը Մարդու համար դարանամուտ կ’ըլլան, Այնպէս ալ քահանաներուն խումբը Սիւքէմի ճամբուն մէջ սպանութիւն Եւ եղեռնագործութիւն կ’ընեն։
Եւ զօրութիւն քո իբրեւ զառն աւազակի. թաքուցին քահանայք զճանապարհ. սպանին զՍիկիմ``, զի զանօրէնութիւն գործեցին:

6:9: եւ զօրութիւն քո իբրեւ զառն աւազակի։ Թաքուցին քահանայք զճանապարհս. սպանին զՍիկիմ, զի զանօրէնութիւն գործեցին[10396]
[10396] Ոմանք. Քահանայք զճանապարհ։
9 Քո զօրութիւնը աւազակ մարդու զօրութեան պէս է: Քահանաները թաքցրին ճանապարհը,սպանեցին Սիկիմը, որովհետեւ անօրէնութիւն գործեցին:
9 Ինչպէս աւազակներու գունդերը Մարդու համար դարանամուտ կ’ըլլան, Այնպէս ալ քահանաներուն խումբը Սիւքէմի ճամբուն մէջ սպանութիւն Եւ եղեռնագործութիւն կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 Как разбойники подстерегают человека, так сборище священников убивают на пути в Сихем и совершают мерзости.
6:9 καὶ και and; even ἡ ο the ἰσχύς ισχυς force σου σου of you; your ἀνδρὸς ανηρ man; husband πειρατοῦ πειρατης hide ἱερεῖς ιερευς priest ὁδὸν οδος way; journey κυρίου κυριος lord; master ἐφόνευσαν φονευω murder Σικιμα σικιμα since; that ἀνομίαν ανομια lawlessness ἐποίησαν ποιεω do; make
6:9 וּ û וְ and כְ ḵᵊ כְּ as חַכֵּ֨י ḥakkˌê חכה wait אִ֜ישׁ ʔˈîš אִישׁ man גְּדוּדִ֗ים gᵊḏûḏˈîm גְּדוּד band חֶ֚בֶר ˈḥever חֶבֶר company כֹּֽהֲנִ֔ים kˈōhᵃnˈîm כֹּהֵן priest דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way יְרַצְּחוּ־ yᵊraṣṣᵊḥû- רצח kill שֶׁ֑כְמָה šˈeḵmā שְׁכֶם Shechem כִּ֥י kˌî כִּי that זִמָּ֖ה zimmˌā זִמָּה loose conduct עָשֽׂוּ׃ ʕāśˈû עשׂה make
6:9. et quasi fauces virorum latronum particeps sacerdotum in via interficientium pergentes de Sychem quia scelus operati suntAnd like the jaws of highway robbers, they conspire with the priests who murder in the way those that pass out of Sichem: for they have wrought wickedness.
9. And as troops of robbers wait for a man, so the company of priests murder in the way toward Shechem; yea, they have committed lewdness.
6:9. And as troops of robbers wait for a man, [so] the company of priests murder in the way by consent: for they commit lewdness.
6:9. And, like those who rob with skillful words, they, by conspiring with the priests, bring a death sentence to travelers on a pilgrimage from Shechem; for they have been performing evil deeds.
And as troops of robbers wait for a man, [so] the company of priests murder in the way by consent: for they commit lewdness:

6:9 Как разбойники подстерегают человека, так сборище священников убивают на пути в Сихем и совершают мерзости.
6:9
καὶ και and; even
ο the
ἰσχύς ισχυς force
σου σου of you; your
ἀνδρὸς ανηρ man; husband
πειρατοῦ πειρατης hide
ἱερεῖς ιερευς priest
ὁδὸν οδος way; journey
κυρίου κυριος lord; master
ἐφόνευσαν φονευω murder
Σικιμα σικιμα since; that
ἀνομίαν ανομια lawlessness
ἐποίησαν ποιεω do; make
6:9
וּ û וְ and
כְ ḵᵊ כְּ as
חַכֵּ֨י ḥakkˌê חכה wait
אִ֜ישׁ ʔˈîš אִישׁ man
גְּדוּדִ֗ים gᵊḏûḏˈîm גְּדוּד band
חֶ֚בֶר ˈḥever חֶבֶר company
כֹּֽהֲנִ֔ים kˈōhᵃnˈîm כֹּהֵן priest
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
יְרַצְּחוּ־ yᵊraṣṣᵊḥû- רצח kill
שֶׁ֑כְמָה šˈeḵmā שְׁכֶם Shechem
כִּ֥י kˌî כִּי that
זִמָּ֖ה zimmˌā זִמָּה loose conduct
עָשֽׂוּ׃ ʕāśˈû עשׂה make
6:9. et quasi fauces virorum latronum particeps sacerdotum in via interficientium pergentes de Sychem quia scelus operati sunt
And like the jaws of highway robbers, they conspire with the priests who murder in the way those that pass out of Sichem: for they have wrought wickedness.
6:9. And as troops of robbers wait for a man, [so] the company of priests murder in the way by consent: for they commit lewdness.
6:9. And, like those who rob with skillful words, they, by conspiring with the priests, bring a death sentence to travelers on a pilgrimage from Shechem; for they have been performing evil deeds.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Нечестие Израиля, по словам пророка, доходило до того, что сборища священников убивали на пути в Сихем. Вследствие краткости речи, неясно, что собственно имеется в виду в ст. 9. Полагают, что речь идет об убийстве с целью грабежа паломников, ходивших с севера Палестины через Сихем в Вефиль на праздники. Слав. текст ст. 9-го значительно отступает от русского. Можно думать, вместо гл. kechakkej ("как подстерегают") LXX читали kochacha ("сила твоя") и первую половину 9-го ст. относили к 8-му ("крепость твоя - Галаада яко мужа морского разбойника"). Во второй половине 9-го ст. вместо cheber ("сборище") LXX, вероятно, читали chebbu (ekruyan "сокрыли"); derech (= на пути, винит. места) приняли за прямое дополнение (odon, путь), причем в некоторых кодексах было добавлено слово Kuriou (слав. "путь Господень"); слово schechemah ("в Сихем") также было принято за дополнение к гл. jerazzchu ("убивают"), откуда и получилось efoneusan Sikima, убиша Сикиму.
Adam Clarke: Commentary on the Bible - 1831
6:9: As troops of robbers - What a sad picture is this of the state of the priesthood! The country of Gilead was infamous for its robberies and murders. The idolatrous priests there formed themselves into companies, and kept possession of the roads and passes; and if they found any person going to Jerusalem to worship the true God, they put him to death. The reason is given: -
For they commit lewdness - They are gross idolaters.
Albert Barnes: Notes on the Bible - 1834
6:9: And as troops of robbers wait for a man, so the company of priests murder in the way by consent - Or (more probably) "in the way to Shechem." Shechem too was a "city of refuge" Joh 20:7, and so also a city of Levites and priests Joh 21:21. It was an important city. For there Joshua assembled all Israel for his last address to them, and made a covenant with them John 24:1, 25. There, Rehoboam came to be accepted by Israel as their king Kg1 12:1, and was rejected by them. There Jeroboam after the schism, for a time, made his residence Kg1 12:25. The priests were banded together; their counsel was one; they formed one company; but they were bound together as a band of robbers, not to save people's lives but to destroy them. Whereas the way to the cities of refuge was, by God's law, to be "prepared" Deu 19:3, clear, open, without let or hindrance to the guiltless fugitive, to save his life, the priests, the guardians of God's law, obstructed the way, to roll and destroy. They, whom God appointed to teach the truth that people might live, were banded together against His law.
Shechem, besides that it was a city of refuge, was also hallowed by the memory of histories of the patriarchs who walked with God. There, was Jacob's well Joh 4:5-6; there Joseph's bones were buried Jos 24:32; and the memory of the patriarch Jacob was cherished there, even to the time of our Lord Joh 4:5-6. Lying in a narrow valley between Mount Ebal and Gerizim, it was a witness, as it were, of the blessing and curse pronounced from them, and had, in the times of Joshua, an ancient sanctuary of God Jos 24:26. It was a halting-place for the pilgrims of the northern tribes, in their way to the feasts at Jerusalem; so that these murders by the priests coincide with the tradition of the Jews, that they who would go up to Jerusalem were murdered in the way.
For they commit lewdness - Literally, "For they have done deliberate sin" . The word literally means "a thing thought of," especially an evil, and so, deliberate, contrived, bethought-of, wickedness. They did deliberate wickedness, gave themselves to do it, and did nothing else.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: as troops: Hos 7:1; Ezr 8:31; Job 1:15-17; Pro 1:11-19
so: Hos 5:1; Jer 11:9; Eze 22:27; Mic 3:9; Zep 3:3; Mar 14:1; Luk 22:2-6; Joh 11:47; Act 4:24
by consent: Heb. with one shoulder, or, to Shechem, Kg1 12:25
lewdness: or, enormity
Carl Friedrich Keil and Franz Delitzsch
6:9
In these crimes the priests take the lead. Like highway robbers, they form themselves into gangs for the purpose of robbing travellers and putting them to death. חכּי, so written instead of חכּה (Ewald, 16, b), is an irregularly formed infinitive for חכּות (Ewald, 238, e). 'Ish gedūdı̄m, a man of fighting-bands, i.e., in actual fact a highway robber, who lies in wait for travellers.
(Note: The first hemistich has been entirely misunderstood by the lxx, who have confounded כּחכּי with כּחך, and rendered the clause καὶ ἡ Ἰσχύς ἀνδρὸς πειρατοῦ· ἔκρυψαν (חבו or חבאו instead of חבר) ἱερεῖς ὁδόν. Jerome has also rendered כחכי strangely, et quasi fauces (כּחכּי) virorum latronum particeps sacerdotum. Luther, on the other hand, has caught the sense quite correctly on the whole, and simply rendered it rather freely: "And the priests with their mobs are like footpads, who lie in wait for people.")
The company (chebher, gang) of the priests resembled such a man. They murder on the way (derekh, an adverbial accusative) to Sichem. Sichem, a place on Mount Ephraim, between Ebal and Gerizim, the present Nablus (see at Josh 17:7), was set apart as a city of refuge and a Levitical city (Josh 20:7; Josh 21:21); from which the more recent commentators have inferred that priests from Sichem, using the privileges of their city to cover crimes of their own, committed acts of murder, either upon fugitives who were hurrying thither, and whom they put to death at the command of the leading men who were ill-disposed towards them (Ewald), or upon other travellers, either from avarice or simple cruelty. But, apart from the fact that the Levitical cities are here confounded with the priests' cities (for Sichem was only a Levitical city, and not a priests' city at all), this conclusion is founded upon the erroneous assumption, that the priests who were taken by Jeroboam from the people generally, had special places of abode assigned them, such as the law had assigned for the Levitical priests. The way to Sichem is mentioned as a place of murders and bloody deeds, because the road from Samaria the capital, and in fact from the northern part of the kingdom generally, to Bethel the principal place of worship belonging to the kingdom of the ten tribes, lay through this city. Pilgrims to the feasts for the most part took this road; and the priests, who were taken from the dregs of the people, appear to have lain in wait for them, either to rob, or, in case of resistance, to murder. The following כּי carries it still higher, and adds another crime to the murderous deeds. Zimmâh most probably refers to an unnatural crime, as in Lev 18:17; Lev 19:29.
Thus does Israel heap up abomination upon abomination. Hos 6:10. "In the house of Israel I saw a horrible thing: there Ephraim practises whoredom: Israel has defiled itself." The house of Israel is the kingdom of the ten tribes. שׁערוּריה, a horrible thing, signifies abominations and crimes of every kind. In the second hemistich, zenūth, i.e., spiritual and literal whoredom, is singled out as the principal sin. Ephraim is not the name of a tribe here, as Simson supposes, but is synonymous with the parallel Israel.
John Gill
6:9 And as troops of robbers wait for a man,.... As a gang of highwaymen or footpads lie in wait in a ditch, or under a hedge, or in a cave of a rock or mountain, for a man they know will come by that way, who is full of money, in order to rob him; or, as Saadiah interprets it, as fishermen stand upon the banks of a river, and cast in their hooks to draw out the fish; and to the same purpose is Jarchi's note from R. Meir:
so the company of priests murder in the way by consent; not only encourage murderers, and commit murders within the city, but go out in a body together upon the highway, and there commit murders and robberies, and divide the spoil among them; all which they did unanimously, and were well agreed, being brethren in iniquity, as well as in office: or, "in the way of Shechem" (e); as good people passed by Gilead to Shechem, and so to Jerusalem, to worship there at the solemn feasts, they lay in wait for them, and murdered them; because they did not give into the idolatrous worship of the calves at Dan and Bethel: or, "in the manner of Shechem" (f); that is, they murdered men in a deceitful treacherous manner, as the Shechemites were murdered by Simeon and Levi: Joseph Kimchi interprets this of the princes and great men, so the word "cohanim" is sometimes used; but the context seems to carry it to the priests:
for they commit lewdness; or "enormity"; the most enormous crimes, and that purposely, with deliberation devising and contriving them.
(e) "Sichemam versus", Gussetius, Schmidt; approved by Reinbeck. De Accent. Heb. p. 442. "qua itur Sichem", Tigurine version; "qua via ad Shechemum factum occidunt", Junius & Tremellius; "quae ducit ad Sichermum", Piscator. So Abendana. (f) "Sicemice", so some in Drusius.
John Wesley
6:9 The company of priests - The priests by companies lay wait, and rob, and murder.
Robert Jamieson, A. R. Fausset and David Brown
6:9 company--"association" or guild of priests.
murder by consent--literally, "with one shoulder" (compare Zeph 3:9, Margin). The image is from oxen putting their shoulders together to pull the same yoke [RIVETUS]. MAURER translates, "in the way towards Shechem." It was a city of refuge between Ebal and Gerizim; on Mount Ephraim (Josh 20:7; Josh 21:21), long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam (3Kings 12:25). The priests there became so corrupted that they waylaid and murdered persons fleeing to the asylum for refuge [HENDERSON]; the sanctity of the place enhanced the guilt of the priests who abused their priestly privileges, and the right of asylum to perpetrate murders themselves, or to screen those committed by others [MAURER].
commit lewdness--deliberate crime, presumptuous wickedness, from an Arabic root, "to form a deliberate purpose."
6:106:10: ՚ի տանն Իսրայէլի։ Տեսի զարհաւիրս. արդ պոռնկեցաւ Եփրեմ, եւ պղծեցաւ Իսրայէլ[10397]. [10397] Ոմանք. Անդ պոռնկեցաւ Եփրեմ։
10 Իսրայէլի տան մէջ տեսայ արհաւիրքներ.այնտեղ պոռնկացաւ Եփրեմը,եւ պղծուեց Իսրայէլը:
10 Իսրայէլի տանը մէջ սոսկալի բաներ տեսայ, Եփրեմին պոռնկութիւնները հոն են, Իսրայէլ պղծուեցաւ։
Ի տանն Իսրայելի տեսի զարհաւիրս. արդ պոռնկեցաւ Եփրեմ, եւ պղծեցաւ Իսրայէլ:

6:10: ՚ի տանն Իսրայէլի։ Տեսի զարհաւիրս. արդ պոռնկեցաւ Եփրեմ, եւ պղծեցաւ Իսրայէլ[10397].
[10397] Ոմանք. Անդ պոռնկեցաւ Եփրեմ։
10 Իսրայէլի տան մէջ տեսայ արհաւիրքներ.այնտեղ պոռնկացաւ Եփրեմը,եւ պղծուեց Իսրայէլը:
10 Իսրայէլի տանը մէջ սոսկալի բաներ տեսայ, Եփրեմին պոռնկութիւնները հոն են, Իսրայէլ պղծուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 В доме Израиля Я вижу ужасное; там блудодеяние у Ефрема, осквернился Израиль.
6:10 ἐν εν in τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel εἶδον οραω view; see φρικώδη φρικωδης there πορνείαν πορνεια prostitution; depravity τοῦ ο the Εφραιμ εφραιμ Ephraim; Efrem ἐμιάνθη μιαινω taint; defile Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha
6:10 בְּ bᵊ בְּ in בֵית֙ vêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel רָאִ֖יתִי rāʔˌîṯî ראה see שַׁעֲרֽוּרִיָּ֑השׁעריריה *šaʕᵃrˈûriyyˈā שַׁעֲרוּרִי horrible שָׁ֚ם ˈšām שָׁם there זְנ֣וּת zᵊnˈûṯ זְנוּת fornication לְ lᵊ לְ to אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim נִטְמָ֖א niṭmˌā טמא be unclean יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
6:10. in domo Israhel vidi horrendum ibi fornicationes Ephraim contaminatus est IsrahelI have seen a horrible thing in the house of Israel: the fornications of Ephraim there: Israel is defiled.
10. In the house of Israel I have seen an horrible thing: there whoredom is in Ephraim, Israel is defiled.
6:10. I have seen an horrible thing in the house of Israel: there [is] the whoredom of Ephraim, Israel is defiled.
6:10. I have seen horrible things in the house of Israel; the fornications of Ephraim are there. Israel has been contaminated.
I have seen an horrible thing in the house of Israel: there [is] the whoredom of Ephraim, Israel is defiled:

6:10 В доме Израиля Я вижу ужасное; там блудодеяние у Ефрема, осквернился Израиль.
6:10
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
εἶδον οραω view; see
φρικώδη φρικωδης there
πορνείαν πορνεια prostitution; depravity
τοῦ ο the
Εφραιμ εφραιμ Ephraim; Efrem
ἐμιάνθη μιαινω taint; defile
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδα ιουδα Iouda; Iutha
6:10
בְּ bᵊ בְּ in
בֵית֙ vêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
רָאִ֖יתִי rāʔˌîṯî ראה see
שַׁעֲרֽוּרִיָּ֑השׁעריריה
*šaʕᵃrˈûriyyˈā שַׁעֲרוּרִי horrible
שָׁ֚ם ˈšām שָׁם there
זְנ֣וּת zᵊnˈûṯ זְנוּת fornication
לְ lᵊ לְ to
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
נִטְמָ֖א niṭmˌā טמא be unclean
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
6:10. in domo Israhel vidi horrendum ibi fornicationes Ephraim contaminatus est Israhel
I have seen a horrible thing in the house of Israel: the fornications of Ephraim there: Israel is defiled.
6:10. I have seen an horrible thing in the house of Israel: there [is] the whoredom of Ephraim, Israel is defiled.
6:10. I have seen horrible things in the house of Israel; the fornications of Ephraim are there. Israel has been contaminated.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. B ст. 10: речь о преступлениях Ефрема - Израиля: стоящее в конце ст. в слав. т. слово Иуда должно быть отнесено к следующему стиху.
Adam Clarke: Commentary on the Bible - 1831
6:10: I have seen a horrible thing - That is, the idolatry that prevailed in Israel to such a degree that the whole land was defiled.
Albert Barnes: Notes on the Bible - 1834
6:10: I have seen a horrible thing - Literally, "what would make one shudder." God had seen it; therefore man could not deny it. In the sight of God, and amid the sense of His presence, all excuses fail.
In the house of Israel - o: "For what more horrible, more amazing than that this happened, not in any ordinary nation but "in the house of Israel," in the people of God, in the portion of the Lord, as Moses said, "the Lord's portion is His people, Jacob is the lot of His inheritance?" In another nation, idolatry was error. In Israel, which had the knowledge of the one true God and had received the law, it was horror." "There is the whoredom of Ephraim," widespread, over the whole land, wheRev_er the house of Ephraim was, through the whole kingdom of the ten tribes, "there" was its spiritual adultery and defilement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Jer 2:12, Jer 2:13, Jer 5:30, Jer 5:31, Jer 18:13, Jer 23:14
there: Hos 4:11, Hos 4:17, Hos 5:3; Kg1 12:8, Kg1 15:30; Kg2 17:7; Jer 3:6; Eze 23:5
John Gill
6:10 I have seen an horrible thing in the house of Israel,.... Idolatry, the calves set up at Dan and Bethel, which God saw with abhorrence and detestation; or the prophet saw it, and it made his hair stand on end as it were, as the word (g) signifies, that such wickedness should be committed by a professing people:
there is the whoredom of Ephraim; in the house of Israel is the whoredom of Jeroboam, who was of the tribe of Ephraim, and caused Israel to sin, to go a whoring after idols; or the whoredom of the tribe of Ephraim, which belonged to the house of Israel, and even of all the ten tribes; both corporeal and spiritual whoredom, or idolatry, are here meant:
Israel is defiled; with whoredom of both kinds; it had spread itself all over the ten tribes; they were all infected with it, and polluted by it; see Hos 5:3.
(g) a "pilus".
John Wesley
6:10 The whoredom - Idolatry. Of Ephraim - Which was brought in by an Ephraimite, by Jeroboam, two hundred years ago, and is there still. Israel is defiled - It hath overspread all Israel.
Robert Jamieson, A. R. Fausset and David Brown
6:10 horrible thing-- (Jer 5:30; Jer 18:13; Jer 23:14).
whoredom--idolatry.
6:116:11: եւ Յուդա սկի՛զբն արար կթոց. ՚ի դարձուցանել ինձ զգերութիւն ժողովրդեան իմոյ
11 Յուդան սկսեց այգեկութը,երբ ես գերութիւնից վերադարձրի իմ ժողովրդին»:
11 Քեզի ալ հունձք մը պատրաստուած է, ո՛վ Յուդա, Երբ իմ ժողովուրդս գերութենէ դարձնեմ։
[63]եւ Յուդա սկիզբն արար կթոց``, ի դարձուցանել ինձ զգերութիւն ժողովրդեան իմոյ:

6:11: եւ Յուդա սկի՛զբն արար կթոց. ՚ի դարձուցանել ինձ զգերութիւն ժողովրդեան իմոյ
11 Յուդան սկսեց այգեկութը,երբ ես գերութիւնից վերադարձրի իմ ժողովրդին»:
11 Քեզի ալ հունձք մը պատրաստուած է, ո՛վ Յուդա, Երբ իմ ժողովուրդս գերութենէ դարձնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 И тебе, Иуда, назначена жатва, когда Я возвращу плен народа Моего.
6:11 ἄρχου αρχω rule; begin τρυγᾶν τρυγαω pick σεαυτῷ σεαυτου of yourself ἐν εν in τῷ ο the ἐπιστρέφειν επιστρεφω turn around; return με με me τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine
6:11 גַּם־ gam- גַּם even יְהוּדָ֕ה yᵊhûḏˈā יְהוּדָה Judah שָׁ֥ת šˌāṯ שׁית put קָצִ֖יר qāṣˌîr קָצִיר harvest לָ֑ךְ lˈāḵ לְ to בְּ bᵊ בְּ in שׁוּבִ֖י šûvˌî שׁוב gather שְׁב֥וּת šᵊvˌûṯ שְׁבוּת captivity עַמִּֽי׃ פ ʕammˈî . f עַם people
6:11. sed et Iuda pone messem tibi cum convertero captivitatem populi meiAnd thou also, O Juda, set thee a harvest, when I shall bring back the captivity of my people.
11. Also, O Judah, there is an harvest appointed for thee, when I bring again the captivity of my people.
6:11. Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people.
6:11. But you, Judah, set a harvest for yourself, while I reverse the captivity of my people.
Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people:

6:11 И тебе, Иуда, назначена жатва, когда Я возвращу плен народа Моего.
6:11
ἄρχου αρχω rule; begin
τρυγᾶν τρυγαω pick
σεαυτῷ σεαυτου of yourself
ἐν εν in
τῷ ο the
ἐπιστρέφειν επιστρεφω turn around; return
με με me
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
6:11
גַּם־ gam- גַּם even
יְהוּדָ֕ה yᵊhûḏˈā יְהוּדָה Judah
שָׁ֥ת šˌāṯ שׁית put
קָצִ֖יר qāṣˌîr קָצִיר harvest
לָ֑ךְ lˈāḵ לְ to
בְּ bᵊ בְּ in
שׁוּבִ֖י šûvˌî שׁוב gather
שְׁב֥וּת šᵊvˌûṯ שְׁבוּת captivity
עַמִּֽי׃ פ ʕammˈî . f עַם people
6:11. sed et Iuda pone messem tibi cum convertero captivitatem populi mei
And thou also, O Juda, set thee a harvest, when I shall bring back the captivity of my people.
6:11. Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people.
6:11. But you, Judah, set a harvest for yourself, while I reverse the captivity of my people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. И тебе, Иуда, назначена жатва. В этом неясном выражении одни толкователи видят видение на предстоящее благополучие Иуде (св. Ефрем Сирин), другие находят указание на наступление в будущем бедствий и для Иуды. Блаж. Иероним поясняет слова пророка так: "не считай себя, Иуда, находящимся в безопасности, потому что - ты будешь отведен в плен в Вавилон и настанет время твоей жатвы". Слова когда я возвращу плен народа Моего толкуются различно. Одни видят в них указание на время наступлений бедствий для Иуды: это будет тогда, когда Израиль понесет наказание и будет возвращен в отечество. Другие, ввиду того, что выражение "возвратить плен" (schuvet-schavuth) имеет смысл вообще широкий (ср. Иер ХХIX:14; XXX:18; Иов XIII:10), придают ему в ст. 11: знамение иносказательное: когда возвращу плен народа Моего = когда изменю бедственное, греховное состояние народа Моего. Пророк хочет сказать, что и Иуда подвергнется очистительному суду Божию, когда Господь выступит Судиею народа, с целью исправления его беззаконий и возвращение его в состояние святости.
Adam Clarke: Commentary on the Bible - 1831
6:11: O Judah, he hath set a harvest for thee - Thou also hast transgressed; thy harvest will come; thou shalt be reaped down and sent into captivity. The sickle is already thrust in. That which thou hast sowed shalt thou reap. They who sow unto the flesh shall reap corruption.
When I returned the captivity of my people - Bp. Newcome translates, "Among those who lead away the captivity of my people." There is thy harvest; they who have led Israel into captivity shall lead thee also into the same. The Assyrians and Babylonians were the same kind of people; equally idolatrous, equally oppressive, equally cruel. From the common reading some suppose this to be a promise of return from captivity. It is true that Judah was gathered together again and brought back to their own land, but the majority of the Israelites did not return, and are not now to be found.
Albert Barnes: Notes on the Bible - 1834
6:11: Also, O Judah, He hath set a harvest for thee, when I returned - (rather, when I return) the captivity of My people.
The "harvest" may be either for good or for bad. If the harvest is spoken of, as bestowed upon the people, then, as being of chief moment for preserving the life of the body, it is a symbol of all manner of good, temporal or spiritual, bestowed by God. If the people is spoken of, as themselves being the harvest which is ripe and ready to be cut down, then it is a symbol of their being ripe in sin, ready for punishment, to be cut off by God's judgments. In this sense, it is said of Babylon, "Yet a little while, and the time of her harvest shall come" Jer 51:33; and of the pagan, "put ye in the sickle, for their harvest is ripe, for their wickedness is great" Joe 3:13; and of the whole earth, "the harvest of the earth is ripe" Rev 14:15. Here God must be speaking of a "harvest," which he willed hereafter to give "to" Judah. For the time of the harvest was to be, when He should "return the captivity of His people," restoring them out of their captivity, a time of His favor and of manifold blessings.
A "harvest" then God "appointed for Judah." But when? Not at that time, not for a long, long period, not for any time during the life of man, but at the end of the captivity of 70 years. God promises relief, but after suffering. Yet He casts a ray of light, even while threatening the intermediate darkness. He foreshows to them a future harvest, even while their coming lot was captivity and privation. "Now" Judah, His people, was entangled in the sins of Ephraim, and, like them, was to be punished. Suffering and chastisement were the condition of healing and restoration. But whereas the destruction of the kingdom of Israel was final, and they were no more to be restored as a whole, God who loveth mercy, conveys the threat of impending punishment under the promise of future mercy. He had rich mercies in store for Judah, yet not until after the captivity, when He should again own them as "My people." Meantime, there was withdrawal of the favor of God, distress, and want.
The distinction between Judah and Israel lay in the promise of God to David. "The Lord hath sworn in truth to David, He will not turn from it; of the fruit of thy body will I set upon thy throne" Psa 132:11. It lay in the counsels of God, but it was executed through those who knew not of those counsels. The ten tribes were carried away by the Assyrians into Media; Judah, by Nebuchadnezzar, into Babylon. The Babylonian empire, which, under Nebuchadnezzar, was the terror of Asia, was but a continuation of the Assyrian, being founded by a Rev_olted Assyrian general. . The seat of empire was removed, the policy was unchanged. In man's sight there was no hope that Babylon would give back her captives, anymore than Assyria, or than the grave would give back her dead. To restore the Jews, was to Rev_erse the human policy, which had removed them; it was to re-create an enemy; strong in his natural position, lying between themselves and Egypt, who could strengthen, if he willed, their great rival.
The mixed multitude of Babylonians and others, whom the king of Assyria had settled in Samaria, in their letter to a successor of Cyrus, appealed to these fears, and induced the impostor Smerdis to interrupt the restoration of Jerusalem. They say; "We have sent and certified the king, that search may be made in the book of the records of thy fathers. So shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time, for which cause was this city destroyed" Ezr 4:14-15. The king did find in his records, that Judah had been of old powerful, and had refused the yoke of Babylon. "I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition hath been made therein. There have been mighty kings over Jerusalem, which have ruled over all countries beyond the river, and toll, tribute, and custom, hath been given to them" Ezr 4:19-20.
Conquerors do not think of restoring their slaves, nor of Rev_ersing their policy, even when there is no constraining motive to persevere in it. What is done, remains. This policy of transplanting nations, when once begun, was adopted, as a regular part of Assyrian, Babylonian, and Persian policy . Yet no case is known, in which the people once removed were permitted to return, save the Jews. But God first foretold, that Cyrus should restore His people and build His temple; then, through people's wills He ordered the overthrow of empires. Cyrus overcame the league against him, and destroyed first the Lydian, then the Babylonian, empire. God then brought to his knowledge the prophecy concerning him, given by Isaiah 178 years before, and disposed his heart to do, what Isaiah had foretold that he should do. "Cyrus made his proclamation throughout all his kingdom."
The terms were ample. "Who is there among you of all His people? His God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel (He is the God) which is in Jerusalem" Ezr 1:3. The proclamation must have reached "the cities of the Medes," where the ten tribes were. But they only, "whose spirit God had raised," returned to their land. Israel remained, of his own free will, behind; and fulfilled unwittingly the prophecy that they should be "wanderers among the nations," while in Judah "the Lord brought again the captivity of His people," and gave them "the harvest" which He had "appointed" for them. A Psalmist of that day speaks of the strangeness of the deliverance to them. "When the Lord turned again the captivity of Zion, we were like them that dream" Psa 126:1, Psa 126:5. And primarily of that "bringing" back "the captivity of His people," he uses Hosea's image of the "harvest." "They which sow in tears shall reap in joy." To the eye of the politician, it was an overthrow of empires and convulsion of the world, the herald of further convulsions, by which the new-established empire was in its turn overthrown. In the real, the religious, history of mankind, of far greater moment were those fifty thousand souls, to whom, with Zorobabel of the line of David, Cyrus gave leave to return. In them he fulfilled prophecy, and prepared for that further fulfillment, after his own empire had been long dissolved, and when, from the line of Zorobabel, was that Birth which was promised in Bethlehem of Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: he hath: Jer 51:33; Joe 3:13; Mic 4:12; Rev 14:15
when: Job 42:10; Psa 126:1; Zep 2:7
Carl Friedrich Keil and Franz Delitzsch
6:11
In conclusion, Judah is mentioned again, that it may not regard itself as better or less culpable. Hos 6:11. "Also, O Judah, a harvest is appointed for thee, when I turn the imprisonment of my people." Judah stands at the head as an absolute noun, and is then defined by the following לך. The subject to shâth cannot be either Israel or Jehovah. The first, which Hitzig adopts, "Israel has prepared a harvest for thee," does not supply a thought at all in harmony with the connection; and the second is precluded by the fact that Jehovah Himself is the speaker. Shâth is used here in a passive sense, as in Job 38:11 (cf. Ges. 137, 3*). קציר, harvest, is a figurative term for the judgment, as in Joel 3:13, Jer 51:33. As Judah has sinned as well as Israel, it cannot escape the punishment (cf. Hos 5:5, Hos 5:14). שׁוּב שׁבוּת never means to bring back the captives; but in every passage in which it occurs it simply means to turn the captivity, and that in the figurative sense of restitutio in integrum (see at Deut 30:3). ‛Ammı̄, my people, i.e., the people of Jehovah, is not Israel of the ten tribes, but the covenant nation as a whole. Consequently shebhūth ‛ammı̄ is the misery into which Israel (of the twelve tribes) had been brought, through its falling away from God, not the Assyrian or Babylonian exile, but the misery brought about by the sins of the people. God could only avert this by means of judgments, through which the ungodly were destroyed and the penitent converted. Consequently the following is the thought which we obtain from the verse: "When God shall come to punish, that He may root out ungodliness, and bring back His people to their true destination, Judah will also be visited with the judgment." We must not only reject the explanation adopted by Rosenmller, Maurer, and Umbreit, "when Israel shall have received its chastisement, and be once more received and restored by the gracious God, the richly merited punishment shall come upon Judah also," but that of Schmieder as well, who understands by the "harvest" a harvest of joy. They are both founded upon the false interpretation of shūbh shebhūth, as signifying the bringing back of the captives; and in the first there is the arbitrary limitation of ‛ammı̄ to the ten tribes. Our verse says nothing as to the question when and how God will turn the captivity of the people and punish Judah; this must be determined from other passages, which announce the driving into exile of both Israel and Judah, and the eventual restoration of those who are converted to the Lord their God. The complete turning of the captivity of the covenant nation will not take place till Israel as a nation shall be converted to Christ its Saviour.
Geneva 1599
6:11 Also, O Judah, he hath set an (i) harvest for thee, when I returned the captivity of my people.
(i) That is, imitates your idolatry, and has taken grafts of your trees.
John Gill
6:11 Also, O Judah, he hath set an harvest for thee,.... That is, God hath set and appointed a time of wrath and vengeance for thee, which is sometimes signified by a harvest, Rev_ 14:15; because thou hast been guilty of idolatry also, as well as Ephraim or the ten tribes: or rather it may be rendered, "but, O Judah" (h), he, that is, God, hath set an harvest for thee; appointed a time of joy and gladness, as a time of harvest is:
when I returned, or "return" (i),
the captivity of my people; the people of Judah from the Babylonish captivity; so that here is a prophecy both of their captivity, and of their return from it: and it may be applied unto their return from their spiritual captivity to sin, Satan, and the law, through the Gospel of Christ and his apostles, first published in Judea, by means of which there was a large harvest of souls gathered in, and was an occasion of great joy.
(h) "sed", V. L. Munster, Grotius. (i) "cum ego reduco", Calvin.
John Wesley
6:11 He - But God hath appointed an harvest for thee; thou shalt not as Israel be cut off; a seed of thee shall be sowed, and thou shalt reap the harvest with joy.
Robert Jamieson, A. R. Fausset and David Brown
6:11 an harvest--namely, of judgments (as in Jer 51:33; Joel 3:13; Rev_ 14:15). Called a "harvest" because it is the fruit of the seed which Judah herself had sown (Hos 8:7; Hos 10:12; Job 4:8; Prov 22:8). Judah, under Ahaz, lost a hundred twenty thousand "slain in one day (by Israel under Pekah), because they had forsaken the Lord God of their fathers."
when I returned the captivity of my people--when I, by Oded My prophet, caused two hundred thousand women, sons, and daughters, of Judah to be restored from captivity by Israel (2Chron 28:6-15). This prophecy was delivered under Pekah [LUDOVICUS DE DIEU]. MAURER explains, When Israel shall have been exiled for its sins, and has been subsequently restored by Me, thou, Judah, also shalt be exiled for thine. But as Judah's punishment was not at the time when God restored Israel, LUDOVICUS DE DIEU'S'S explanation must be taken. GROTIUS translates, "When I shall have returned to make captive (that is, when I shall have again made captive) My people." The first captivity of Israel under Tiglath-pileser was followed by a second under Shalmaneser. Then came the siege of Jerusalem, and the capture of the fenced cities of Judah, by Sennacherib, the forerunner of other attacks, ending in Judah's captivity. But the Hebrew is elsewhere used of restoration, not renewed punishment (Deut 30:3; Ps 14:7).