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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Возвещение погибели Израилю. 8-14. Обличение грехов Израиля.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter, as that before, divides itself into the sins and punishments of Israel; every verse almost declares both, and all to bring them to repentance. When they saw the malignant nature of their sin, in the descriptions of that, they could not but be convinced now much it was their duty to repent of what was so bad in itself; and when they saw the mischievous consequences of their sin, in the predictions of them, they could not but see how much it was their interest to repent for the preventing of them. I. The sin of Israel is here set forth, 1. In many general expressions, ver. 1, 3, 12, 14. 2. In many particular instances; setting up kings without God (ver. 4), setting up idols against God (ver. 4-6, 11), and courting alliances with the neighbouring nations,, ver. 8-10. 3. In this aggravation of it, that they still kept up a profession of religion and relation to God, ver. 2, 13, 14. II. The punishment of Israel is here set forth as answering to the sin. God would bring an enemy upon them, ver. 1, 3. All their projects should be blasted, ver. 7. Their confidence both in their idols and in their foreign alliances should disappoint them, ver. 6, 8, 10. Their strength at home should fail them, ver. 14. Their sacrifices should have no reckoning made of them, and their sins should have a reckoning made for them, ver. 13.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with threatening some hostile invasion in short and broken sentences, full of rapidity, and expressive of sudden danger and alarm: "The trumpet to thy mouth; he cometh as an eagle," Hos 8:1. And why? For their hypocrisy, Hos 8:2; iniquity, Hos 8:3; treason (see Kg2 15:13, Kg2 15:17) and idolatry, Hos 8:4; particularly the worshipping of the calves of Dan and Bethel, Hos 8:5, Hos 8:6. The folly and unprofitableness of pursuing evil courses is then set forth in brief but very emphatic terms. The labor of the wicked is vain, like sowing of the wind; and the fruit of it destructive as the whirlwind. Like corn blighted in the bud, their toil shall have no recompense; or if it should have a little, their enemies shell devour it, Hos 8:7. They themselves, too, shall suffer the same fate, and shall be treated by the nations of Assyria and Egypt as the vile sherds of a broken vessel, Hos 8:8, Hos 8:9. Their incorrigible idolatry is again declared to be the cause of their approaching captivity under the king of Assyria. And as they delighted in idolatrous altars, there they shall have these in abundance, Hos 8:10-14. The last words contain a prediction of the destruction of the fenced cities of Judah, because the people trusted in these for deliverance, and not in the Lord their God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 8:1, Destruction is threatened both to Israel and Judah for their impiety and idolatry.
Carl Friedrich Keil and Franz Delitzsch

The Judgment Consequent Upon Apostasy - Hosea 8-9:9
The coming judgment, viz., the destruction of the kingdom of the ten tribes, is predicted in three strophes, containing a fresh enumeration of the sins of Israel (1-7), a reference to the fall of the kingdom, which is already about to commence (Hos 8:8-14), and a warning against false security (Hos 9:1-9).
John Gill
INTRODUCTION TO HOSEA 8
This chapter treats of the sins and punishment of Israel for them, as the preceding; it is threatened and proclaimed that an enemy should come swiftly against them, because of their transgression of the covenant and law of God, Hos 8:1; their hypocrisy is exposed, Hos 8:2; they are charged with the rejection of that which is good, and therefore should be pursued by the enemy, Hos 8:3; with setting up kings and princes without consulting the Lord, Hos 8:4; and with making of idols, particularly the golden calves, which would be of no use to them, disappoint them, and at last be broke to pieces, Hos 8:4; their seeking to their neighbours for help, and entering into alliances with them, are represented as vain and fruitless, and issuing in their ruin and destruction, Hos 8:7; their sins of multiplying altars, contrary to the law of God, and in contempt of it, and offering sacrifices to the Lord, are observed; and they with a visitation from him, Hos 8:11; and the chapter is concluded with some notice and Judah, the one building temples, and multiplying fenced cities, which should be by fire, Hos 8:14.
8:18:1: ՚Ի ծոցս նոցա իբրեւ զերկիր, եւ իբրեւ զարծուի ՚ի վերայ տանն Տեառն. փոխանակ զի անցին զուխտիւ իմով, եւ յօրէնս իմ ամպարշտեցան[10410]։ [10410] Ոմանք. ՚Ի ծոց նոցա իբրեւ... զարծուի ՚ի տան Տեառն։
1 «Կ’իջնի նա նրանց կենտրոնում ինչպէս հողըեւ ինչպէս արծիւ՝ Տիրոջ տան վրայ,որովհետեւ անտեսեցին իմ ուխտըեւ իմ օրէնքի դէմ ամբարշտացան:
8 Փողը բերանդ դի՛ր։Թշնամին Տէրոջը տանը վրայ արծիւի պէս պիտի գայ, Քանզի իմ ուխտս զանց ըրին Ու իմ օրէնքիս դէմ յանցանք գործեցին։
Ի ծոց նոցա իբրեւ զերկիր, եւ`` իբրեւ զարծուի ի վերայ տանն Տեառն, փոխանակ զի անցին զուխտիւ իմով, եւ յօրէնս իմ ամպարշտեցան:

8:1: ՚Ի ծոցս նոցա իբրեւ զերկիր, եւ իբրեւ զարծուի ՚ի վերայ տանն Տեառն. փոխանակ զի անցին զուխտիւ իմով, եւ յօրէնս իմ ամպարշտեցան[10410]։
[10410] Ոմանք. ՚Ի ծոց նոցա իբրեւ... զարծուի ՚ի տան Տեառն։
1 «Կ’իջնի նա նրանց կենտրոնում ինչպէս հողըեւ ինչպէս արծիւ՝ Տիրոջ տան վրայ,որովհետեւ անտեսեցին իմ ուխտըեւ իմ օրէնքի դէմ ամբարշտացան:
8 Փողը բերանդ դի՛ր։Թշնամին Տէրոջը տանը վրայ արծիւի պէս պիտի գայ, Քանզի իմ ուխտս զանց ըրին Ու իմ օրէնքիս դէմ յանցանք գործեցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 Трубу к устам твоим! Как орел {налетит} на дом Господень за то, что они нарушили завет Мой и преступили закон Мой!
8:1 εἰς εις into; for κόλπον κολπος bosom; bay αὐτῶν αυτος he; him ὡς ως.1 as; how γῆ γη earth; land ὡς ως.1 as; how ἀετὸς αετος eagle ἐπ᾿ επι in; on οἶκον οικος home; household κυρίου κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what παρέβησαν παραβαινω transgress; overstep τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine καὶ και and; even κατὰ κατα down; by τοῦ ο the νόμου νομος.1 law μου μου of me; mine ἠσέβησαν ασεβεω irreverent
8:1 אֶל־ ʔel- אֶל to חִכְּךָ֣ ḥikkᵊḵˈā חֵךְ palate שֹׁפָ֔ר šōfˈār שֹׁופָר horn כַּ ka כְּ as † הַ the נֶּ֖שֶׁר nnˌešer נֶשֶׁר eagle עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יַ֚עַן ˈyaʕan יַעַן motive עָבְר֣וּ ʕāvᵊrˈû עבר pass בְרִיתִ֔י vᵊrîṯˈî בְּרִית covenant וְ wᵊ וְ and עַל־ ʕal- עַל upon תֹּורָתִ֖י tôrāṯˌî תֹּורָה instruction פָּשָֽׁעוּ׃ pāšˈāʕû פשׁע rebel
8:1. in gutture tuo sit tuba quasi aquila super domum Domini pro eo quod transgressi sunt foedus meum et legem meam praevaricati suntLet there be a trumpet in thy throat like an eagle upon the house of the Lord: because they have transgressed my covenant, and have violated my law.
1. the trumpet to thy mouth. As an eagle against the house of the LORD: because they have transgressed my covenant, and trespassed against my law.
8:1. Let there be a trumpet in your throat, like an eagle over the house of the Lord, on behalf of those who have transgressed my covenant and violated my law.
8:1. [Set] the trumpet to thy mouth. [He shall come] as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.
Set the trumpet to thy mouth. [He shall come] as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law:

8:1 Трубу к устам твоим! Как орел {налетит} на дом Господень за то, что они нарушили завет Мой и преступили закон Мой!
8:1
εἰς εις into; for
κόλπον κολπος bosom; bay
αὐτῶν αυτος he; him
ὡς ως.1 as; how
γῆ γη earth; land
ὡς ως.1 as; how
ἀετὸς αετος eagle
ἐπ᾿ επι in; on
οἶκον οικος home; household
κυρίου κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
παρέβησαν παραβαινω transgress; overstep
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
καὶ και and; even
κατὰ κατα down; by
τοῦ ο the
νόμου νομος.1 law
μου μου of me; mine
ἠσέβησαν ασεβεω irreverent
8:1
אֶל־ ʔel- אֶל to
חִכְּךָ֣ ḥikkᵊḵˈā חֵךְ palate
שֹׁפָ֔ר šōfˈār שֹׁופָר horn
כַּ ka כְּ as
הַ the
נֶּ֖שֶׁר nnˌešer נֶשֶׁר eagle
עַל־ ʕal- עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יַ֚עַן ˈyaʕan יַעַן motive
עָבְר֣וּ ʕāvᵊrˈû עבר pass
בְרִיתִ֔י vᵊrîṯˈî בְּרִית covenant
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
תֹּורָתִ֖י tôrāṯˌî תֹּורָה instruction
פָּשָֽׁעוּ׃ pāšˈāʕû פשׁע rebel
8:1. in gutture tuo sit tuba quasi aquila super domum Domini pro eo quod transgressi sunt foedus meum et legem meam praevaricati sunt
Let there be a trumpet in thy throat like an eagle upon the house of the Lord: because they have transgressed my covenant, and have violated my law.
8:1. Let there be a trumpet in your throat, like an eagle over the house of the Lord, on behalf of those who have transgressed my covenant and violated my law.
8:1. [Set] the trumpet to thy mouth. [He shall come] as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Речь идет от имени Иеговы. Пророк получает повеление трубою возвестить народу наступление времени бедствия, посылаемых за грехи народа. За нарушение завета, за преступление закона (torah) Божия, враги, подобно орлу, бросающемуся на добычу, налетят на дом Господень, т. е. на Израиль, который является частью общества Господня. Вместо слов евр. т. трубу к устам твоим в слав. с греч. в недра их, яко земля непроходима: слав. текст соединяет чтение разных кодексов; чтения эти возникли, нужно думать, вследствие ошибочного понимания евр. текста.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Set the trumpet to thy mouth. He shall come as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law. 2 Israel shall cry unto me, My God, we know thee. 3 Israel hath cast off the thing that is good: the enemy shall pursue him. 4 They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off. 5 Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency? 6 For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces. 7 For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.
The reproofs and threatenings here are introduced with an order to the prophet to set the trumpet to his mouth (v. 1), thus to call a solemn assembly, that all might take notice of what he had to deliver and take warning by it. He must sound an alarm, must, in God's name, proclaim war with this rebellious nation. An enemy is coming with speed and fury to seize their land, and he must awaken them to expect it. Thus the prophet must do the part of a watchman, that was by sound of trumpet to call the besieged to stand to their arms, when he saw the besiegers making their attack, Ezek. xxxiii. 3. The prophet must lift up his voice like a trumpet (Isa. lviii. 1), and the people must hearken to the sound of the trumpet, Jer. vi. 17. Now,
I. Here is a general charge drawn up against them as sinners, as rebels and traitors against their sovereign Lord. 1. They have transgressed my covenant, v. 1. They have not only transgressed the command (every sin does that), but they have transgressed the covenant; they have been guilty of such sins as break the original contract; they have revolted from their allegiance, and violated the marriage-covenant by their spiritual whoredom; they have, in effect, declared that they will be no longer God's people, nor take him for their God; that is transgressing the covenant. They have not only done foolishly, but have dealt deceitfully. 2. They have trespassed against my law in many particular instances. God's law is the rule by which we are to walk; and this is the malignity of sin, that it trespasses upon the bounds set us by that law. 3. They have cast off the thing that is good. They have put away and rejected good, that is, God himself; so some understand it, and very fitly. He is good, and does good, and is our goodness. There is none good but one, that is God, the fountain of all good. They have cast him off, as not desiring to have any thing more to do with him. God was abandoning them to ruin, and here gives the reason for it. Note, God never casts off any till they first cast him off. Or, as we read it, They have cast off the thing that is good; they have cast off the service and worship of God, which is, in effect, casting God off. They have cast off that which denominates men good; they have cast off the fear of God, and the regard of man, and all sense of virtue and honesty. Observe, They have transgressed my covenant; it has come to this at last; for they trespassed against my law. Breaking the command made way for breaking the covenant; and they did that, for they cast off that which was good; there it began first. They left off to be wise and to do good, and then they went all to naught, Ps. xxxvi. 3. See the method of apostasy; men first cast off that which is good; then those omissions make way for commissions; and frequent actual transgressions of God's law bring men at length to an habitual renunciation of his covenant. When men cast off praying, and hearing, and sabbath-sanctification, and other things that are good, they are in the high road to a total forsaking of God.
II. Here are general threatenings of wrath and ruin for their sin: The enemy shall come as an eagle against the house of the Lord, and (v. 3) shall pursue him. If by the house of the Lord we understand the temple at Jerusalem, by the eagle that comes against it we must suppose to be meant either Sennacherib, who had taken all the fenced cities of Judah, laid siege to Jerusalem (and, no doubt, aimed at the house of the Lord, to lay that waste, as he had done the temples of the gods of other nations), or Nebuchadnezzar, who burnt the temple and made a prey of the vessels of the temple. But, if we make it to point at the destruction of the kingdom of the ten tribes by the king of Assyria, we must reckon it is the body of that people which as Israelites, to whom pertained the adoption, the glory, and the covenants, is here called the house of the Lord. They thought their being so would be their protection; but the prophet is directed to tell them that now they had lost the life and spirit of their religion, though they still retained the name and form of it, they were but as a carcase to which the eagles and other birds of prey should be gathered together. The enemy shall pursue them as an eagle, so swiftly, so strongly, so furiously. Note, Those who break their covenant of friendship with God expose themselves to the enmity of all about them, to whom they make themselves a cheap and easy prey; and their having been the house of the Lord, and his living temples, will be no excuse nor refuge to them. See Amos iii. 2.
III. Here is the people's hypocritical claim of relation to God, when they were in trouble and distress (v. 2): Israel shall cry unto me; when either they are threatened with these judgments, and would plead an exemption, or when the judgments are inflicted on them and they apply to God for relief, pouring out a prayer when God's chastening is upon them, they will plead that among them God is known and his name is great (Ps. lxxvi. 1) and in their distress will pretend to that knowledge of God's ways which in their prosperity they desired not, but despised. They will then cry unto God, will call him their God, and (as impudent beggars) will tell him they are well acquainted with him, and have known him long. Note, There are many who in works deny God, and disown him, yet, to serve a turn, will profess that they know him, that they know more of him than some of their neighbours do. But what stead will it stand a man in to be able to say, My God, I know thee, when he cannot say, "My God, I love thee," and "My God, I serve thee, and cleave to thee only?"
IV. Here is the prophet's expostulation with them, in God's name (v. 5): How long will it be ere they attain to innocency? It is not meant of absolute innocency (that is what the guilty can never attain to); but how long will it be ere they repent and reform, ere they become innocent in this matter, and free from the sin of idolatry? They are wedded to their idols; how long will it be ere they are weaned from them, ere they are able to get clear of them? so it might be rendered. This intimates that custom in sin makes it very difficult for men to part with it. It is hard to cleanse from that filthiness, either of flesh or spirit, which has been long wallowed in. But God speaks as if he thought the time long till sinners cast away their iniquities and come to live a new life. He complains of their obstinacy; it is that which keeps his anger against them burning, which would soon be turned away if they did but attain to innocency from those sins that kindled it. They in trouble cry, How long will it be ere God return to us in a way of mercy? but they do not hear him ask, How long will it be ere they return to God in a way of duty?
V. Here are some particular sins which they are charged with, are convicted of the folly of, and warned of the fatal consequences of, and for which God's anger is kindled against them.
1. In their civil affairs. They set up kings without God, and in contempt of him, v. 4. So they did when they rejected Samuel, in whom the Lord was their king, and chose Saul, that they might be like the nations. So they did when they revolted from their allegiance to the house of David, and set up Jeroboam, wherein, though they fulfilled God's secret counsel, yet they aimed not at his glory, nor consulted his oracle, nor applied to him by prayer for direction, nor had any regard to his providence, but were led by their own humour and hurried on by the impetus of their own passions. So they did now about the time when Hosea prophesied, when it seems to have grown fashionable to set up kings, and depose them again, according as the contenders for the crown could make an interest, 2 Kings xv. 8, &c. Note, We cannot expect comfort and success in our affairs when we go about them, and go on in them, without consulting God and acknowledge not him in all our ways: "They set up kings, and I knew it not, that is, I did not know it from them, they did not ask counsel at my mouth, whether they might lawfully do it or whether it would be best for them to do it, though they had prophets and oracles with whom they might have advised." They looked not to the Holy One of Israel, Isa. xxxi. 1. Nor did the princes do as Jephthah, who, before he took upon him the government, uttered all his words before the Lord in Mizpeh, Judg. xi. 11. Note, Those that are entrusted with public concerns, and particularly with the election and nomination of magistrates, ought to take God along with them therein, by desiring his direction and designing his honour.
2. In their religious matters they did much worse; for they set up calves against God, in competition with him and contradiction to him. "Of their silver and their gold which God gave them, and multiplied to them, that they might serve and honour him with them, they have made them idols." They called them gods (1 Kings xii. 28, Behold thy gods, O Israel!) but God calls them idols; the word signifies griefs, or troubles, because they are offensive to God and will be ruining to those that worship them. Their silver and their gold they have made to them idols; so the words are, referring primarily to the images of their gods, which they made of gold and silver, especially the golden calves at Dan and Bethel. Idolaters spare no cost in worshipping their idols. But they are very applicable to the spiritual idolatry of the covetous: Their silver and their gold are the gods they place their happiness in, set their hearts upon, to which they pay their homage, and in which they put their confidence. Now, to show them the folly of their idolatry, he tells them,
(1.) Whence their gods came. Trace them to their original, and they will be found the creatures of their own fancies and the work of their own hands, v. 6. The calf they worshipped is here called the calf of Samaria, because it is probable that when Samaria, in Ahab's time, became the metropolis of the kingdom, a calf was set up there to be near the court, besides those at Dan and Bethel, or perhaps one of those was removed thither; for those that are for new gods will still be for newer. Now let them consider what this god of theirs owed its rise and being to. [1.] To their own invention and institution: From Israel was it also, not from the God of Israel (he expressly forbade it), but from Israel; it was a device of their own (some think), not borrowed from any of their neighbours, no, not from the Egyptians, for, though they worshipped Apis in a living cow, they never worshipped a golden calf; that was from Israel; it was their own iniquity. Now could that be worthy of their worship which was a contrivance of their own? It was from Israel, that is, the gold and silver of which it was made were collected from the people of Israel by a brief: it was a poor god that was framed by contribution. [2.] It was owing to the skill and labour of the craftsman, Deut. xxvii. 15. The workmen made it, therefore it is not God, v. 6. This is a very cogent conclusive argument, and the inference so very plain that one would think their own thoughts should have suggested it to them, so as to make them ashamed of their idolatry. What can be more absurd than for men to worship that as a god, giving being and good to them, which they themselves gave being to (both matter and form), but could not give life to? A made god is no God. This is a self-evident truth; and yet St. Paul was accused as a criminal for preaching that those are no gods which are made with hands, Acts xix. 26. And, here, this which should have turned them from their idols comes in as a reason why they were inseparably wedded to them; therefore they could not attain to innocency because it was from themselves; they were willing to have gods of their own to do what they pleased with, that they themselves might do what they pleased.
(2.) What their gods would come to. If they are not gods, they will not last; nay, if they pretend to be gods, they will be reckoned with: The calf of Samaria shall be broken to pieces, and those that would not yield to the force of the former argument shall be convinced by this that it is not God, but an unprofitable idol, as the Chaldee calls it. It shall be broken to shivers, like a potter's vessel, though it be a golden calf. It shall be chips or saw-dust; it shall be a spider's web; so St. Jerome. It seems to allude to Moses's grinding to powder the golden calf that was in his time. This shall be served as that was. Sennacherib boasted what he had done to Samaria and her idols, Isa. x. 11. Note, Deifying any creature makes way for the destruction of it. If they had made vessels and ornaments for themselves of their silver and gold, they might have remained; but, if they make gods of them, they shall be broken to pieces.
(3.) What their gods would bring them to. The breaking of them to pieces would be a disappointment to those who trusted in them. But that was not all: They have made to themselves idols, that they may be cut off (v. 4), that their gold and silver, which they so abused, may be cut off (so some take it), nay, that they may themselves be cut off from God, from their own land, from the land of the living. Their idolatry will as certainly end in their extirpation as if they had purposely designed it. And, when this proves to be the effect of their sin, what relief will they have from the gods wherein they trusted? None at all: "Thy calf, O Samaria! has cast thee off; it cannot give thee any help in thy distress, and the pleasure thou now takest in it will vanish, and be no pleasure to thee." Those that were justly sent to the gods whom they had chosen found them miserable comforters, Judg. x. 14. If men will not quit the love and service of sin, yet they shall certainly lose all the delights and profits of it. If Samaria had continued firm and faithful to the God of Israel, he would have been a present powerful help to her; but the calf she preferred before him was a broken reed. The case will be the same with those that make their silver and their gold their god. It will cast them off, and not profit them in the day of wrath, Ezek. vii. 12. Note, Those that suffer themselves to be deceived into any idolatries will certainly find themselves deceived in them. Cardinal Wolsey owned that if he had served his God as faithfully as he had served his prince he would not have cast him off, as his prince did, in his old age. Their disappointment in their idols is illustrated (v. 7) by a similitude which intimates both that and the destruction which God brought upon them for their idolatry. [1.] They got no good to themselves by worshipping idols: They have sown the wind. They have put themselves to a great deal of trouble and expense to make and worship their idols, have made a business of it as much as the husbandman does of sowing his corn, in expectation of reaping some mighty advantage from it, and that they should be as prosperous and victorious as the neighbouring nations were, that worshipped idols. But it is all a cheat; it is like sowing the wind, which can yield no increase; they labour in vain, labour for the wind, Eccl. v. 16. They take great pains to no purpose, and weary themselves for very vanity, Hab. ii. 13. Those that make an idol of this world do so; they set their eyes on that which is not, which, like the wind, makes a great noise, but has nothing substantial in it. [2.] They brought ruin upon themselves by it: They shall reap the whirlwind, a great whirlwind (so the word signifies), which shall hurry them away and dash them to pieces. They not only have not their false gods for them but they set the true God against them; their favour will stand them in no more stead than the wind, but his wrath will do them more mischief than a whirlwind. As a man sows, so shall he reap. "If it may be supposed that a man should sow the wind, and cover it with earth, or keep it there for a while penned up, what could he expect but that it should be forced by its being shut up, and the accession of what might increase its strength, to break forth again in greater quantities with greater violence?" So Dr. Pocock. They promise themselves plenty, peace, and victory, by worshipping idols, but their expectations come to nothing. What they sow never comes up; it has no stalk, no blade, or, if it have, the bud shall yield no meal; it shall be as the thin ears in Pharaoh's dream, that were blasted with the east wind, and there was nothing in them. Or if it yield, if they do prosper for a while in their idolatrous courses, the strangers shall swallow it up; it shall be so far from doing them any service that it shall be but as a bait to invite strangers to invade them, and as a spoil to enrich those strangers and enable them to do so much the more mischief. Note, The service of idols is an unprofitable service, and the works of darkness are unfruitful; nay, in the end they will be pernicious. Rom. vi. 21, The end of those things is death. Those that sow iniquity reap vanity: nay, those that sow to the flesh, reap corruption. The hopes of sinners will be cheats, and their gains will be snares.
Adam Clarke: Commentary on the Bible - 1831
8:1: Set the trumpet to thy mouth - Sound another alarm. Let them know that an enemy is fast approaching.
As an eagle against the house of the Lord - of this be a prophecy against Judah, as some have supposed, then by the eagle Nebuchadnezzar is meant, who is often compared to this king of birds. See Eze 17:3; Jer 48:40; Jer 49:22; Dan 7:4.
But if the prophecy be against Israel, which is the most likely, then Shalmaneser, king of Assyria, is intended, who, for his rapidity, avarice, rapacity, and strength, is fitly compared to this royal bird. He is represented here as hovering over the house of God, as the eagle does over the prey which he has just espied, and on which he is immediately to pounce.
Albert Barnes: Notes on the Bible - 1834
8:1: The trumpet to thy mouth! - So God bids the prophet Isaiah, "Cry aloud, spare not, llft up thy voice like a trumpet" Isa 58:1. The prophets, as watchmen, were set by God to give notice of His coming judgments Eze 33:3; Amo 3:6. As the sound of a war-trumpet would startle a sleeping people, so would God have the prophet's warning burst upon their sleep of sin. The ministers of the Church are called to be "watchmen" . "They too are forbidden to keep a cowardly silence, when "the house of the Lord" is imperilled by the breach of the covenant or violation of the law. If fear of the wicked or false respect for the great silences the voice of those whose office it is to "cry aloud," how shall such cowardice be excused?"
He shall come as an eagle against the house of the Lord - The words "he shall come" are inserted for clearness. The prophet beholds the enemy speeding with the swiftness of an eagle, as it darts down upon its prey. "The house of the Lord" is, most strictly, the temple, as being "the place which God had chosen to place His name there." Next, it is used, of the kingdom of Judah and Jerusalem, among whom the temple was; from where God says, "I have forsaken My house, I have left Mine heritage; I have given the dearly-beloved of My soul into the hands of her enemies" Jer 12:7, and, "What hath My beloved to do in Mine house, seeing she hath wrought lewdness with many?" Jer 11:15. Yet the title of "God's house" is older than the temple, for God Himself uses it of His whole people, saying of Moses, "My servant Moses is not so, who is faithful in all Mine house" Num 12:7. And even the ten tribes, separated as they were from the Temple-worship, and apostates from the true faith of God, were not, as yet, counted by Him as wholly excluded from the "house of God." For God, below, threatens that removal, as something still to come; "for the wickedness of their doings I will drive them out of My house" Hos 9:15. The eagle, then coming down "against or upon" the house of the Lord, is primarily Shalmaneser, who came down and carried off the ten tribes. Yet since Hosea, in these prophecies, includes Judah, also, "the house of the Lord" is most probably to be taken in its fullest sense, as including the whole people of God, among whom He dwelt, and the temple where His Name was placed. The "eagle" includes then Nebuchadnezzar also, whom other prophets so call Eze 17:3, Eze 17:12; Jer 48:40; Hab 1:8; and (since, all through, the principle of sin is the same and the punishment the same) it includes the Roman eagle, the ensign of their armies.
Because they have transgressed My covenant - "God, whose justice is always unquestionable, useth to make clear to people its reasonableness." Israel had broken the covenant which God had made with their fathers, that He would be to them a God, and they to Him a people. The "covenant" they had broken chiefly by idolatry and apostasy; the "law," by sins against their neighbor. In both ways they had rejected God; therefore God rejected them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: the trumpet: Hos 5:8; Isa 18:3, Isa 58:1; Jer 4:5, Jer 6:1, Jer 51:27; Eze 7:14, Eze 33:3-6; Joe 2:1, Joe 2:15; Amo 3:6; Zep 1:16; Zac 9:14; Co1 15:52
thy mouth: Heb. the roof of thy mouth
as: Deu 28:49; Jer 4:13, Jer 48:40; Hab 1:8; Mat 24:28
the house: Hos 9:15; Kg2 18:27; Amo 8:3, Amo 9:1; Zac 11:1
transgressed: Hos 6:7; Isa 24:5; Jer 31:32; Eze 16:59; Heb 8:8-13
Carl Friedrich Keil and Franz Delitzsch
8:1
The prophecy rises with a vigorous swing, as in Hos 5:8, to the prediction of judgment. Hos 5:1. "The trumpet to thy mouth! Like an eagle upon the house of Jehovah! Because they transgressed my covenant, and trespassed against my law. Hos 5:2. To me will they cry: My God, we know Thee, we Israel!" The first sentence of Hos 5:1 is an exclamation, and therefore has no verb. The summons issues from Jehovah, as the suffixes in the last sentences show, and is addressed to the prophet, who is to blow the trumpet, as the herald of Jehovah, and give the people tidings of the approaching judgment (see at Hos 5:8). The second sentence gives the alarming message to be delivered: like an eagle comes the foe, or the judgment upon the house of Jehovah. The simile of the eagle, that shoots down upon its prey with the rapidity of lightning, points back to the threat of Moses in Deut 28:49. The "house of Jehovah" is neither the temple at Jerusalem (Jerome, Theod., Cyr.), the introduction of which here would be at variance with the context; nor the principal temple of Samaria, with the fall of which the whole kingdom would be ruined (Ewald, Sim.), since the temples erected for the calf-worship at Daniel and Bethel are called Bēth bâmōth, not Bēth Yehōvâh; nor even the land of Jehovah, either here or at Hos 9:15 (Hitzig), for a land is not a house; but Israel was the house of Jehovah, as being a portion of the congregation of the Lord, as in Hos 9:15; Num 12:7; Jer 12:7; Zech 9:8; cf. οἶκος Θεοῦ in Heb 3:6 and Ti1 3:15. The occasion of the judgment was the transgression of the covenant and law of the Lord, which is more particularly described in Ti1 3:4. In this distress they will call for help to Jehovah: "My God (i.e., each individual will utter this cry), we know Thee?" Israel is in apposition to the subject implied in the verb. They know Jehovah, so far as He has revealed Himself to the whole nation of Israel; and the name Israel is in itself a proof that they belong to the people of God.
Geneva 1599
8:1 [Set] the trumpet to thy (a) mouth. [He shall come] as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.
(a) God encourages the Prophet to signify the speedy coming of the enemy against Israel, which was once the people of God.
John Gill
8:1 Set the trumpet to thy mouth,.... Or, "the trumpet to the roof of thy mouth" (t); a concise expression denoting haste, and the vehemence of the passions speaking; they are either the words of the Lord to the prophet, as the Targum,
"O prophet, cry with thy throat as with a trumpet, saying;''
Aben Ezra take them to be the words of the Lord the prophet, and the sense agrees with Is 58:1. The prophet is here considered as a watchman, and is called upon to blow his trumpet; either to call the people together, "as an eagle to the house of the Lord" (u), as the next clause may be connected with this; that is, to come as swiftly to the house of the Lord, and hear what he had to say to them, and to supplicate the Lord for mercy in a time of distress: or to give the people notice of the approach of the enemy, and tell them that
he shall come as an eagle against the house of the Lord; "flying as an eagle over" (w) or "against the house of the Lord": or they are the words of the Lord, or of the prophet, to the enemy, to blow his trumpet, and sound the alarm of war, and call his army together, and bid them fly like an eagle, with that swiftness and fierceness as that creature does to its prey, against the house of the Lord; meaning not the temple at Jerusalem, but the nation of Israel, formerly called the house and family of God, and still pretended to be so. There may be some allusion to Bethel, which signifies the house of God, where they practised their idolatry. This is to be understood, not of Nebuchadnezzar, sometimes compared to an eagle, Ezek 17:3; for not the destruction of the city and temple of Jerusalem is here meant; nor of the Romans, as Lyra seems to understand it, the eagle being the ensign of the Romans; but of Shalmaneser, king of Assyria, compared to this creature for his swiftness in coming, his strength, fierceness, and cruelty; this creature being swift in flight, and a bird of prey. So the Targum interprets it of a king and his army,
"behold, as an eagle flieth, so shall a king with his army come up and encamp against the house of the sanctuary of the Lord.''
Some reference seems to be had to Deut 28:49;
because they have transgressed my covenant, and trespassed against my law; the law that was given to Israel by Moses at the appointment of God, to which they assented, and promised to observes: and so it had the form of a covenant to them: the bounds of this law and covenant they transgressed, and dealt perfidiously with, and prevaricated in, and wilfully broke all its commands, by their idolatry, murder, adultery, theft, and other sins.
(t) "adhibita palato tuo buccina", Junius & Tremellius; "adhibe palato buccinam", De Dieu; "ad palatum tuum buccinam", Schmidt. (u) "similis aquilae in domum Jehovae", Junius & Tremellius, Piscator. (w) "Super domum Domini", Pagninus, Montanus, Cocceius, Schmidt; "contra domum Jehovae", Liveleus.
John Wesley
8:1 Set the trumpet - The Lord here commands the prophet to publish, as by sound of trumpet, that which God will bring upon apostate Israel. He - The king of Assyria. As an eagle - Swift, hungry, surmounting all difficulties. House of the Lord - The family of Israel, the Israelites church.
Robert Jamieson, A. R. Fausset and David Brown
8:1 PROPHECY OF THE IRRUPTION OF THE ASSYRIANS, IN PUNISHMENT FOR ISRAEL'S APOSTASY, IDOLATRY, AND SETTING UP OF KINGS WITHOUT GOD'S SANCTION. (Hos 8:1-14)
In Hos 8:14, Judah is said to multiply fenced cities; and in Hos 8:7-9, Israel, to its great hurt, is said to have gone up to Assyria for help. This answers best to the reign of Menahem. For it was then that Uzziah of Judah, his contemporary, built fenced cities (2Chron 26:6, 2Chron 26:9-10). Then also Israel turned to Assyria and had to pay for their sinful folly a thousand talents of silver (4Kings 15:19) [MAURER].
Set the trumpet, &c.--to give warning of the approach of the enemy: "To thy palate (that is, 'mouth,' Job 31:30, Margin) the trumpet"; the abruptness of expression indicates the suddenness of the attack. So Hos 5:8.
as . . . eagle--the Assyrian (Deut 28:49; Jer 48:40; Hab 1:8).
against . . . house of . . . Lord--not the temple, but Israel viewed as the family of God (Hos 9:15; Num 12:7; Zech 9:8; Heb 3:2; Ti1 3:15; 1Pet 4:17).
8:28:2: Առ ի՛ս աղաղակեսցեն. Աստուած՝ ծանեաք զքեզ։
2 Կ’աղաղակեն դէպի ինձ. “Աստուա՛ծ, ճանաչեցինք քեզ”.
2 Իսրայէլ ինծի կ’աղաղակէ ու կ’ըսէ.«Ո՛վ իմ Աստուածս, մենք քեզ կը ճանչնանք»։
Առ իս աղաղակեսցեն. Աստուած, ծանեաք [75]զքեզ:

8:2: Առ ի՛ս աղաղակեսցեն. Աստուած՝ ծանեաք զքեզ։
2 Կ’աղաղակեն դէպի ինձ. “Աստուա՛ծ, ճանաչեցինք քեզ”.
2 Իսրայէլ ինծի կ’աղաղակէ ու կ’ըսէ.«Ո՛վ իմ Աստուածս, մենք քեզ կը ճանչնանք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 Ко Мне будут взывать: >.
8:2 ἐμὲ εμε me κεκράξονται κραζω cry ὁ ο the θεός θεος God ἐγνώκαμέν γινωσκω know σε σε.1 you
8:2 לִ֖י lˌî לְ to יִזְעָ֑קוּ yizʕˈāqû זעק cry אֱלֹהַ֥י ʔᵉlōhˌay אֱלֹהִים god(s) יְֽדַעֲנ֖וּךָ yᵊˈḏaʕᵃnˌûḵā ידע know יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:2. me invocabunt Deus meus cognovimus te IsrahelThey shall call upon me: O my God, we, Israel, know thee.
2. They shall cry unto me, My God, we Israel know thee.
8:2. They will call on me: “O my God, we, Israel, know you.”
8:2. Israel shall cry unto me, My God, we know thee.
Israel shall cry unto me, My God, we know thee:

8:2 Ко Мне будут взывать: <<Боже мой! мы познали Тебя, мы Израиль>>.
8:2
ἐμὲ εμε me
κεκράξονται κραζω cry
ο the
θεός θεος God
ἐγνώκαμέν γινωσκω know
σε σε.1 you
8:2
לִ֖י lˌî לְ to
יִזְעָ֑קוּ yizʕˈāqû זעק cry
אֱלֹהַ֥י ʔᵉlōhˌay אֱלֹהִים god(s)
יְֽדַעֲנ֖וּךָ yᵊˈḏaʕᵃnˌûḵā ידע know
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:2. me invocabunt Deus meus cognovimus te Israhel
They shall call upon me: O my God, we, Israel, know thee.
8:2. They will call on me: “O my God, we, Israel, know you.”
8:2. Israel shall cry unto me, My God, we know thee.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Бедствия заставят народ взывать к Господу. Но обращаясь к Богу, народ говорит ему: мы - Израиль: т. е. напоминает только Богу о своей избранности и полученных обетованиях, а не обнаруживает истинного раскаяния в своих заблуждениях. Последние слова ст. 2-го мы - Израиль в греч. и в слав. опущены, вероятно, случайно, вследствие повторения слов в начале следующего стиха
Adam Clarke: Commentary on the Bible - 1831
8:2: Israel shalt cry - The rapidity of the eagle's flight is well imitated in the rapidity of the sentences in this place.
My God, we know thee - The same sentiment, from the same sort of persons, under the same feelings, as that in the Gospel of St. Matthew, Mat 7:29 : "Lord, have we not prophesied in thy name? and in thy name have cast out devils? Then will I profess unto them, I never Knew You."
Albert Barnes: Notes on the Bible - 1834
8:2: Israel shall cry unto Me, My God, we know Thee - Or, according to the order in the Hebrew, "To Me shall they cry, we know Thee, Israel," i. e., "we, Israel," Thy people, "know Thee." It is the same plea which our Lord says that He shall reject in the Day of Judgment. "Many shall say unto Me, in that Day, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name cast out devils, and in Thy Name done many wonderful works" Mat 7:22. In like way, when our Lord came in the flesh, they said of God the Father, He is our God. But our Lord appealed to their own consciences; "It is My Father who honoreth Me, of whom ye say, He is our God, but ye have not known Him" Joh 8:54. So Isaiah, when speaking of his own times, prophesied of those of our Lord also; "This people draweth nigh unto Me, with their mouth and honoreth Me with their lips; but their heart is far from Me" Mat 15:8; Isa 29:13. "God says, that they shall urge this as a proof, that they know God, and as an argument to move God to have respect unto them, namely, that they are the seed of Jacob, who was called Israel, because he pRev_ailed with God, and they were called by his name." As though they said, "we, Thy Israel, know thee." It was all hypocrisy, the cry of mere fear, not of love; from where God, using their own name of Israel which they had pleaded, answers the plea, declaring what "Israel" had become.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: Hos 5:15, Hos 7:13, Hos 7:14; Kg2 10:16, Kg2 10:29; Psa 78:34-37; Isa 48:1, Isa 48:2; Jer 7:4; Mic 3:11; Mat 7:21, Mat 25:11; Luk 13:25; Tit 1:16; Jo1 2:4
Geneva 1599
8:2 Israel shall (b) cry unto me, My God, we know thee.
(b) They will cry like hypocrites, but not from the heart, as their deeds declare.
John Gill
8:2 Israel shall cry unto me, my God, we know thee. In their distress they shall cry to the Lord to help them, and have mercy on them, as they used to do when in trouble, Is 26:16; when the eagle is come upon them, and just ready to devour them; when Samaria is besieged with file Assyrian army, their king taken prisoner, and they just ready to fall into the hands of the enemy, then they shall cry to God, though in a hypocritical manner; own him to be the true God, and claim their interest in him, and pretend knowledge of him, and acquaintance with him; though they have not served and worshipped him, but idols, and that for hundreds of years; like others who profess to know God, but in works deny him, Tit 1:16. Israel is the last word in the verse, and occasions different versions: "they shall cry unto me"; these transgressors of the covenant and the law, these hypocrites, shall pray to God in trouble, saying, "my God, we Israel", or Israelites, "know thee"; or, "we know thee who are Israel" (x); and to this sense is the Targum,
"in every time that distress comes upon them, they pray before me, and say, now we know that we have no God besides thee; redeem us, for we are thy people Israel;''
why may they not be rendered thus, "they shall cry unto me; my God, we know thee, Israel" shall say? Castalio renders them to this sense, "my God", say they; but "we know thee, Israel"; we, the three Persons in the Trinity, Father, Son, and Spirit, we know thy hypocrisy and wickedness, that it is only outwardly and hypocritically, and not sincerely, that thou criest unto and callest upon God.
(x) "ad me clamant, Deus mi, novimus te nos Israel", De Dieu; "clamabunt ad me, O Deus meus, nos Israelitae cognoscimus te", Tigurine version, so Tarnovius; "mihi vocant, Deus mi, cognovimus, vel agnoscimus te Israel", vel "nos lsrael, seu Israelitae", Schmidt.
John Wesley
8:2 Shall cry - But not sincerely.
Robert Jamieson, A. R. Fausset and David Brown
8:2 My God, we know thee--the singular, "My," is used distributively, each one so addressing God. They, in their hour of need, plead their knowledge of God as the covenant-people, while in their acts they acknowledge Him not (compare Mt 7:21-22; Tit 1:16; also Is 29:13; Jer 7:4). The Hebrew joins "Israel," not as English Version, with "shall cry," but "We, Israel, know thee"; God denies the claim thus urged on the ground of their descent from Israel.
8:38:3: Զի Իսրայէլ դարձաւ ՚ի բարեաց. հալածեցին զթշնամի[10411]։ [10411] ՚Ի լուս՛՛. Դարձաւ ՚ի բարեաց. զհետ չոգան թշնամեաց. համաձայն ոմանց ՚ի բն՛՛. յոր եւ յաւելուն. թշնամեաց զթշնամի։ Ուր Ոսկան. Հալածեցին զնա թշնամիք։
3 քանի որ Իսրայէլը հեռացաւ բարիքներիցնրանք հալածեցին թշնամուն:
3 Իսրայէլ բարին մերժեց, ուստի Թշնամին պիտի հալածէ զանիկա։
Զի Իսրայէլ դարձաւ ի բարեաց. հալածեցին զթշնամի:

8:3: Զի Իսրայէլ դարձաւ ՚ի բարեաց. հալածեցին զթշնամի[10411]։
[10411] ՚Ի լուս՛՛. Դարձաւ ՚ի բարեաց. զհետ չոգան թշնամեաց. համաձայն ոմանց ՚ի բն՛՛. յոր եւ յաւելուն. թշնամեաց զթշնամի։ Ուր Ոսկան. Հալածեցին զնա թշնամիք։
3 քանի որ Իսրայէլը հեռացաւ բարիքներիցնրանք հալածեցին թշնամուն:
3 Իսրայէլ բարին մերժեց, ուստի Թշնամին պիտի հալածէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 Отверг Израиль доброе; враг будет преследовать его.
8:3 ὅτι οτι since; that Ισραηλ ισραηλ.1 Israel ἀπεστρέψατο αποστρεφω turn away; alienate ἀγαθά αγαθος good ἐχθρὸν εχθρος hostile; enemy κατεδίωξαν καταδιωκω hunt down; drive hard
8:3 זָנַ֥ח zānˌaḥ זנח reject יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel טֹ֑וב ṭˈôv טֹוב good אֹויֵ֖ב ʔôyˌēv איב be hostile יִרְדְּֽפֹו׃ yirdᵊˈfô רדף pursue
8:3. proiecit Israhel bonum inimicus persequetur eumIsrael hath cast off the thing that is good, the enemy shall pursue him.
3. Israel hath cast off that which is good: the enemy shall pursue him.
8:3. Israel has thrown away goodness; the enemy will overtake him.
8:3. Israel hath cast off [the thing that is] good: the enemy shall pursue him.
Israel hath cast off [the thing that is] good: the enemy shall pursue him:

8:3 Отверг Израиль доброе; враг будет преследовать его.
8:3
ὅτι οτι since; that
Ισραηλ ισραηλ.1 Israel
ἀπεστρέψατο αποστρεφω turn away; alienate
ἀγαθά αγαθος good
ἐχθρὸν εχθρος hostile; enemy
κατεδίωξαν καταδιωκω hunt down; drive hard
8:3
זָנַ֥ח zānˌaḥ זנח reject
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
טֹ֑וב ṭˈôv טֹוב good
אֹויֵ֖ב ʔôyˌēv איב be hostile
יִרְדְּֽפֹו׃ yirdᵊˈfô רדף pursue
8:3. proiecit Israhel bonum inimicus persequetur eum
Israel hath cast off the thing that is good, the enemy shall pursue him.
8:3. Israel has thrown away goodness; the enemy will overtake him.
8:3. Israel hath cast off [the thing that is] good: the enemy shall pursue him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Ст. 3: и след. представляют ответ Бога на взывание обращающегося к нему народа. Отказывая народу в дальнейшем милосердии, Иегова указывает на то, что Израиль сам отверг (zanah - отверг с отвращением) доброе, - отверг то благо, которое обеспечивалось верностью Завету. Конец ст. с евр. можно переводить: "пусть преследует его враг"; слав. т. вместо этого читается "врага прогнаша", LXX; ecuron katediwxan. Это несоответствующее контексту чтение возникло, вероятно, потому, что вместо irdpho (пусть преследует его) LXX пунктировали irdphu.
Albert Barnes: Notes on the Bible - 1834
8:3: Israel has cast off the thing that is good - Or (since the word means "to cast off with abhorrence" "Israel hath east off and abhorred Good," both "Him who is Good" and "that which is good." The word "tob" includes both. They rejected good in rejecting God , "Who is simply, supremely, wholly, universally good, and good to all, the Author and Fountain of all good, so that there is nothing simply good but God; nothing worthy of that title, except in respect of its relation to Him who is "good and doining good" Psa 119:68. So then whatsoever any man hath or enjoys of good, is from his relation to Him, his nearness to Him, his congruity with Him. "The drawing near to God is good to me" Psa 73:28. All that any man hath of good, is from his being near to God, and his being, as far as human condition is capable of, like unto Him. So that they who are far from Him, and put Him far from them, necessarily "cast off" all that is "good."
The enemy shall pursue him - "Forsaking God, and forsaken by Him, they must needs be laid open to all evils." The "enemy," i. e., the Assyrian, "shall pursue him." This is according to the curse, denounced against them in the law, if they should forsake the Lord, and break His covenant, and "not hearken to His voice to observe to do His commandments" Deu 28:15-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: cast: Psa 36:3, Psa 81:10, Psa 81:11; Amo 1:11; Ti1 5:12
the enemy: Lev 26:36; Deu 28:25; Lam 3:66, Lam 4:19
Carl Friedrich Keil and Franz Delitzsch
8:3
But this knowledge of God, regarded simply as a historical acquaintance with Him, cannot possibly bring salvation. Hos 8:3. "Israel dislikes good; let the enemy pursue it." This is the answer that God will give to those who cry to Him. טוב denotes neither "Jehovah as the highest good" (Jerome) or as "the good One" (Sims.), nor "the good law of God" (Schmieder), but the good or salvation which Jehovah has guaranteed to the nation through His covenant of grace, and which He bestowed upon those who kept His covenant. Because Israel has despised this good, let the enemy pursue it.
John Gill
8:3 Israel hath cast off the thing that is good,.... Or "rejected him that is good" (y); that is, God, as Kimchi observes; for there is none good but him, Mt 19:17; he is the "summum bonum", "the chiefest good" to men, and is essentially, originally, and infinitely good in himself, and the fountain of all goodness to his creatures; and yet Israel has rejected him with detestation and contempt, as the word (z) signifies, though they pretended to know him, which shows their hypocrisy; and therefore it is no wonder that their prayers were rejected by him: or they rejected the good word of God, the law, or doctrine contained in it, and the good worship, service, and fear of God, and indeed everything that was good, just, and right. Cocceius renders it, "the good One", or he that is God, the good God, "hath cast off Israel". This reading of the words Drusius also mentions, and seems to like best, and as agreeing with what follows; so Rivet; but the position of the words in the Hebrew text, and the accents, do not favour it;
the enemy shall pursue him; who is before compared to an eagle, which flies swiftly, and pursues its prey with eagerness and fierceness: Shalmaneser is meant, who should invade the land, come up to Samaria, besiege and take it; nothing should stop him, nor should Israel escape from him, since they had cast off the Lord, and everything that was good. The Targum is,
"the house of Israel have erred from my worship, for the sake of which I brought good things upon them; henceforward the enemy shall pursue them.''
(y) "deseruit Israel bonum, i. e. Deum", Vatablus, Munster, Tarnovius, Zanchius. (z) "Abominatus est", Calvin, Zanchius.
Robert Jamieson, A. R. Fausset and David Brown
8:3 Israel--God repeats the name in opposition to their use of it (Hos 8:2).
the thing that is good--JEROME translates, "God" who is good and doing good (Ps 119:68). He is the chief object rejected, but with Him also all that is good.
the enemy shall pursue him--in just retribution from God.
8:48:4: Անձամբ թագաւորեցին՝ եւ ո՛չ ինեւ. տիրեցին եւ ո՛չ ցուցին ինձ. զարծաթ իւրեանց եւ զոսկի արարին իւրեանց կուռս զի սատակեսցին։
4 Անձամբ թագաւորներ կարգեցին,բայց ոչ իմ միջոցով.տիրեցին, բայց ցոյց չտուեցին ինձ,իրենց արծաթից ու ոսկուց կուռքեր շինեցին իրենց,որպէսզի կործանուեն:
4 Անոնք թագաւորներ դրին, բայց ոչ ինձմով։Իշխաններ ընտրեցին, բայց ես չգիտցայ։Իրենց արծաթովն ու ոսկիովը իրենց կուռքեր շինեցին, Որպէս զի բնաջինջ ըլլան։
Անձամբ թագաւորեցին, եւ ոչ ինեւ. տիրեցին, եւ ոչ ցուցին ինձ. զարծաթ իւրեանց եւ զոսկի արարին իւրեանց կուռս, զի սատակեսցին:

8:4: Անձամբ թագաւորեցին՝ եւ ո՛չ ինեւ. տիրեցին եւ ո՛չ ցուցին ինձ. զարծաթ իւրեանց եւ զոսկի արարին իւրեանց կուռս զի սատակեսցին։
4 Անձամբ թագաւորներ կարգեցին,բայց ոչ իմ միջոցով.տիրեցին, բայց ցոյց չտուեցին ինձ,իրենց արծաթից ու ոսկուց կուռքեր շինեցին իրենց,որպէսզի կործանուեն:
4 Անոնք թագաւորներ դրին, բայց ոչ ինձմով։Իշխաններ ընտրեցին, բայց ես չգիտցայ։Իրենց արծաթովն ու ոսկիովը իրենց կուռքեր շինեցին, Որպէս զի բնաջինջ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 Поставляли царей сами, без Меня; ставили князей, но без Моего ведома; из серебра своего и золота своего сделали для себя идолов: оттуда гибель.
8:4 ἑαυτοῖς εαυτου of himself; his own ἐβασίλευσαν βασιλευω reign καὶ και and; even οὐ ου not δι᾿ δια through; because of ἐμοῦ εμου my ἦρξαν αρχω rule; begin καὶ και and; even οὐκ ου not ἐγνώρισάν γνωριζω make known; point out μοι μοι me τὸ ο the ἀργύριον αργυριον silver piece; money αὐτῶν αυτος he; him καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf αὐτῶν αυτος he; him ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own εἴδωλα ειδωλον idol ὅπως οπως that way; how ἐξολεθρευθῶσιν εξολοθρευω utterly ruin
8:4 הֵ֤ם hˈēm הֵם they הִמְלִיכוּ֙ himlîḵˌû מלך be king וְ wᵊ וְ and לֹ֣א lˈō לֹא not מִמֶּ֔נִּי mimmˈennî מִן from הֵשִׂ֖ירוּ hēśˌîrû שׂור [uncertain] וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָדָ֑עְתִּי yāḏˈāʕᵊttî ידע know כַּסְפָּ֣ם kaspˈām כֶּסֶף silver וּ û וְ and זְהָבָ֗ם zᵊhāvˈām זָהָב gold עָשׂ֤וּ ʕāśˈû עשׂה make לָהֶם֙ lāhˌem לְ to עֲצַבִּ֔ים ʕᵃṣabbˈîm עָצָב image לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of יִכָּרֵֽת׃ yikkārˈēṯ כרת cut
8:4. ipsi regnaverunt et non ex me principes extiterunt et non cognovi argentum suum et aurum suum fecerunt sibi idola ut interirentThey have reigned, but not by me: they have been princes, and I knew not: of their silver and their gold they have made idols to themselves, that they might perish.
4. They have set up kings, but not by me; they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off.
8:4. They have reigned, but not by me. Leaders have emerged, and I did not recognize them. Their silver and their gold, they have made into idols for themselves, so that they might cross over.
8:4. They have set up kings, but not by me: they have made princes, and I knew [it] not: of their silver and their gold have they made them idols, that they may be cut off.
They have set up kings, but not by me: they have made princes, and I knew [it] not: of their silver and their gold have they made them idols, that they may be cut off:

8:4 Поставляли царей сами, без Меня; ставили князей, но без Моего ведома; из серебра своего и золота своего сделали для себя идолов: оттуда гибель.
8:4
ἑαυτοῖς εαυτου of himself; his own
ἐβασίλευσαν βασιλευω reign
καὶ και and; even
οὐ ου not
δι᾿ δια through; because of
ἐμοῦ εμου my
ἦρξαν αρχω rule; begin
καὶ και and; even
οὐκ ου not
ἐγνώρισάν γνωριζω make known; point out
μοι μοι me
τὸ ο the
ἀργύριον αργυριον silver piece; money
αὐτῶν αυτος he; him
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
αὐτῶν αυτος he; him
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
εἴδωλα ειδωλον idol
ὅπως οπως that way; how
ἐξολεθρευθῶσιν εξολοθρευω utterly ruin
8:4
הֵ֤ם hˈēm הֵם they
הִמְלִיכוּ֙ himlîḵˌû מלך be king
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
מִמֶּ֔נִּי mimmˈennî מִן from
הֵשִׂ֖ירוּ hēśˌîrû שׂור [uncertain]
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָדָ֑עְתִּי yāḏˈāʕᵊttî ידע know
כַּסְפָּ֣ם kaspˈām כֶּסֶף silver
וּ û וְ and
זְהָבָ֗ם zᵊhāvˈām זָהָב gold
עָשׂ֤וּ ʕāśˈû עשׂה make
לָהֶם֙ lāhˌem לְ to
עֲצַבִּ֔ים ʕᵃṣabbˈîm עָצָב image
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
יִכָּרֵֽת׃ yikkārˈēṯ כרת cut
8:4. ipsi regnaverunt et non ex me principes extiterunt et non cognovi argentum suum et aurum suum fecerunt sibi idola ut interirent
They have reigned, but not by me: they have been princes, and I knew not: of their silver and their gold they have made idols to themselves, that they might perish.
8:4. They have reigned, but not by me. Leaders have emerged, and I did not recognize them. Their silver and their gold, they have made into idols for themselves, so that they might cross over.
8:4. They have set up kings, but not by me: they have made princes, and I knew [it] not: of their silver and their gold have they made them idols, that they may be cut off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Пророк называет те преступления, за которые Израиль должен понести наказание, именно отпадение от дома Давидова, самовольное поставление себе царей и князей, и введение служения тельцам.
Adam Clarke: Commentary on the Bible - 1831
8:4: They have set up kings, but not by me - Properly speaking, not one of the kings of Israel, from the defection of the ten tribes from the house of David, was the anointed or the Lord.
I knew it not - It had not my approbation. In this sense the word know is frequently understood.
That they may be cut off - That is, They shall be cut off in consequence of their idolatry.
Albert Barnes: Notes on the Bible - 1834
8:4: They have set up kings, but not by ME - God Himself foretold to Jeroboam by Ahijah the prophet, that He would "rend the kingdom out of the hands of Solomon, and give ten tribes" to him, "and" would "take" him, "and" he "should reign according to all that" his soul desired and" should "be king over Israel" Kg1 11:31, Kg1 11:37; and, after the ten tribes had made Jeroboam king, God said by Shemaiah the prophet to Rehoboam and the two tribes, "Ye shall not go up, nor fight against your brethren the children of Israel; return every man to his house, for this thing is from Me" Kg1 12:22-24.
Yet although here, as everywhere, man's self-will was overruled by God's will, and fulfilled it, it was not the less self-will, both in the ten tribes and in Jeroboam. It was so in the ten tribes. For they cast off Rehoboam, simply of their own mind, because he would not lessen the taxes, as they prescribed. If he would have consented to their demands, they would have remained his subjects Kg1 12:4. "They set up kings, but not by or through" God, whom they never consulted, nor asked His will about the rules of the kingdom, or about its relation to the kingdom of Judah, or the house of David. They referred these matters no more to God, than if there had been no God, or than if He interfered not in the affairs of man. It was self-will in Jeroboam himself, for he received the kingdom (which Ahijah told him, he "desired") not from God, not requiring of him, how he should undertake it, nor anointed by Him, nor in any way acknowledging Him, but from the people. And as soon as he had received it, he set up rebellion against God, in order to establish his kingdom, which he founded in sin, whereby he made Israel to sin.
In like way, the Apostle says, "against Thy holy Child Jesus, whom Thou hast both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together, for to do whatsoever Thy hand and Thy counsel determined before to be done" Act 4:27, Act 4:8. Yet not the less did they sin in this Deicide; and the Blood of Jesus has ever since, as they imprecated on themselves, been on the Jews and on their children, as many as did not repent.
As was the beginning of the kingdom of Israel, such was its course. "They made kings, but not from God." Such were all their kings, except Jehu and his house. During 253 years, for which the kingdom of Israel lasted eighteen kings reigned over it, out of ten different families, and no family came to a close, save by a violent death. The like self-will and independence closed the existence of the Jewish people. The Roman Emperor being afar off, the Scribes and Pharisees hoped, under him, without any great control, to maintain their own authority over the people. They themselves, by their "God forbid!" Luk 20:16, owned that our Lord truly saw their thoughts and purpose, "This is the heir; come let us kill Him, that the inheritance may be ours." They willed to reign without Christ, feared the Pagan Emperor less than the holiness of Jesus, and in the words, "We have no king but Caesar," they deposed God, and shut themselves out from His kingdom.
And I knew it not - "As far as in them lay, they did it without His knowledge" Joh 8:54. They did not take Him into their counsels, nor desire His cognizance of it, or His approbation of it. If they could, they would have had Him ignorant of it, knowing it to be against His will. And so in His turn, God knew it not, owned it not, as He shall say to the ungodly, "I know you not" Mat 25:12.
Of their silver and their gold have they made them idols - God had multiplied them, (as He said before Hos 2:8), and they ungratefully abused to the dishonor of the Giver, what He gave them to be used to His glory.
That they may be cut off - Literally, "that he may be cut off." The whole people is spoken of as one man, "one and all," as we say. It is a fearful description of obstinate sin, that their very object in it seemed to be their own destruction. They acted with one will as one man, who had, in all he did, this one end - to perish. : "As if on set purpose they would provoke destruction, and obstinately run themselves into it, although forewarned thereof." Holy Scripture speaks of that as people's end, at which all their acts aim. "They see, not, nor know, that they may be ashamed" Isa 44:9; i. e., they blind themselves, as though their whole object were, what they will bring upon themselves, their own shame. "They prophesy a lie in My Name, that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you" Jer 27:15. This was the ultimate end of those false prophecies. The false prophets of Judah filled them with false hopes; the real and true end of those prophecies, that in which they ended, was the ruin of those who uttered, and of those who listened to them. We ourselves say almost proverbially, "he goes the way to ruin himself;" not that such is the man's own object, but that he obstinately chooses a course of conduct, which, others see, must end in utter ruin. So a man chooses destruction or hell, if he chooses those tilings which, according to God's known law and word, end in it. Man bides from his own eyes the distant future, and fixes them on the nearer objects which he has at heart. God lifts the veil, and discovers to him the further end, at which he is driving, which he is, in fact, compassing, and which is in truth the end, for his own fleeting obiects perish in the using; this and this alone abides.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: set: Kg1 12:16-20; 2Kings 15:10-30 "Shallum, Menakem, Pekahiah." I knew. Mat 25:12; Luk 13:25, Luk 13:27; Joh 10:14; Gal 4:9
of: Hos 2:8, Hos 13:2; Kg1 12:28, Kg1 16:31
that they: Hos 13:9; Kg1 13:34; Jer 44:7, Jer 44:8; Eze 18:31
Carl Friedrich Keil and Franz Delitzsch
8:4
The proof of Israel's renunciation of its God is to be found in the facts mentioned in Hos 8:4. "They have set up kings, but not from me, have set up princes, and I know it not: their silver and their gold they have made into idols, that it may be cut off." The setting up of kings and princes, not from Jehovah, and without His knowledge, i.e., without His having been asked, refers chiefly to the founding of the kingdom by Jeroboam I. It is not to be restricted to this, however, but includes at the same time the obstinate persistence of Israel in this ungodly attitude on all future occasions, when there was either a change or usurpation of the government. And the fact that not only did the prophet Ahijah foretel to Jeroboam I that he would rule over the ten tribes (3Kings 11:30.), but Jehu was anointed king over Israel by Elisha's command (2 Kings 9), and therefore both of them received the kingdom by the express will of Jehovah, is not at variance with this, so as to require the solution that we have a different view here from that which prevails in the books of Kings, - namely, one which sprang out of the repeated changes of government and anarchies in this kingdom (Simson). For neither the divine promise of the throne, nor the anointing performed by the command of God, warranted their forcibly seizing upon the government, - a crime of which both Jeroboam and Jehu rendered themselves guilty. The way in which both of them paved the way to the throne was not in accordance with the will of God, but was most ungodly (see at 3Kings 11:40). Jeroboam was already planning a revolt against Solomon (3Kings 11:27), and led the gathering of the ten tribes when they fell away from the house of David 91 Kings Hos 12:2.). Of Jehu, again, it is expressly stated in 4Kings 9:14, that he conspired against Joram. And the other usurpers, just like the two already named, opened the way to the throne by means of conspiracies, whilst the people not only rebelled against the rightful heir to the throne at Solomon's death, from pure dislike to the royal house of David, which had been appointed by God, and made Jeroboam king, but expressed their approval of all subsequent conspiracies as soon as they have been successful. This did not come from Jehovah, but was a rebellion against Him - a transgression of His covenant. To this must be added the further sin, viz., the setting up of the idolatrous calf-worship on the part of Jeroboam, to which all the kings of Israel adhered. It was in connection with this, that the application of the silver and gold to idols, by which Israel completely renounced the law of Jehovah, had taken place. It is true that silver was not used in the construction of the golden calves; but it was employed in the maintenance of their worship. למען יכּרת: that it (the gold and silver) may be destroyed, as more fully stated in Hos 8:6. למען describes the consequence of this conduct, which, though not designed, was nevertheless inevitable, as if it had been distinctly intended.
Geneva 1599
8:4 They have set up (c) kings, but not by me: they have made princes, and I knew [it] not: of their silver and their gold have they made them idols, that they may be cut off.
(c) That is, Jeroboam, by whom they sought their own liberty, and to obey my will.
John Gill
8:4 They have set up kings, but not by me,.... Not by his authority, order, and command; not by asking advice of him, or his leave, but of themselves, and of their own, accord: this refers to the case of Jeroboam their first king, after their separation from the house of David, and from the tribes of Judah and Benjamin; for though his becoming king of Israel was according to the secret will of God, and by his overruling providence; yet it was done without his express orders, and without asking counsel of him, or his consent, and of their own heads; and many of his successors were conspirators, and set up themselves with the consent of the people, to the dethroning of others, and upon the slaughter of them, as Shallum, Menahem, Pekah, and Hoshea: the people of Israel had no right to choose a king for themselves; the right was alone in the Lord; it was he that chose, appointed, and constituted their kings, Deut 17:15; thus Saul, David, and Solomon, were chose and appointed by him, 1Kings 10:24; it was not the person of Jeroboam chosen God disliked; but their taking it upon them to choose and set him up without his leave;
they have made princes, and knew it not; that is, they set up subordinate governors, judges, civil magistrates, elders of the people, over them, without his approbation, and such as were very disagreeable to him; otherwise he knew what was done by them, as being the omniscient God, but he did not approve of what they did. Some observe, that in the word used, is put for and should be rendered, "they have removed", so Jarchi and Japhet; that is, they have set up kings, and they have removed them; they have took it upon them to make and pose kings at pleasure, without seeking the Lord about it, when this is his prerogative, who is King of kings, and Lord of lords, Dan 2:21; which sense makes a strong and beautiful antithesis;
of their silver and their gold have they made their idols; some of their idols were made of silver, others of gold; particularly the calves at Dan and Bethel, which are called the golden calves, because made of gold; as was the calf in the wilderness, 3Kings 12:28; see Is 46:6;
that they may be cut off: which denotes not the end, intentions, and design of making these idols of silver and gold, but the event thereof; namely, either the destruction of the idols themselves, which, for the sake of the silver and gold they were made of; were cut in pieces by a foreign enemy; or the gold and silver were cut off from the people, their riches and wealth were wasted by such means; or rather the people were cut off, everyone of them, because of their worship of them, or this would be the case.
John Wesley
8:4 They - Israel. Kings - Shallum, Menahem, Pekah, and Hosea. Not by me - Not by my direction. Knew it not - Did not approve of it.
Robert Jamieson, A. R. Fausset and David Brown
8:4 kings . . . not by me--not with My sanction (3Kings 11:31; 3Kings 12:20). Israel set up Jeroboam and his successors, whereas God had appointed the house of David as the rightful kings of the whole nation.
I knew it not--I approved it not (Ps 1:6).
of . . . gold . . . idols-- (Hos 2:8; Hos 13:2).
that they may be cut off--that is, though warned of the consequences of idolatry, as it were with open eyes they rushed on their own destruction. So Jer 27:10, Jer 27:15; Jer 44:8.
8:58:5: Խորտակեա՛ զորթն քո Շամրին. բարկացաւ սրտմտութիւն իմ ՚ի վերայ նորա. մինչեւ յե՞րբ ո՛չ կարասցեն սրբել յԻսրայէլի[10412]։ [10412] Ոմանք. Իմ ՚ի վերայ նոցա... ո՛չ կարասցեն սրբել զԻսրայէլ։
5 Խորտակի՛ր քո հորթը, Սամարիա՛.իմ բարկութիւնը բորբոքուեց նրանց դէմ.մինչեւ ե՞րբ պիտի չկարողանան մաքրուել Իսրայէլում:
5 Քու հորթդ, ո՛վ Սամարիա, մերժուեցաւ. Իմ բարկութիւնս անոնց վրայ բորբոքեցաւ. Մինչեւ ե՞րբ անմեղութիւնը ձեռք պիտի չբերեն։
Խորտակեա զորթն`` քո, Շամրին. բարկացաւ սրտմտութիւն իմ ի վերայ նոցա. մինչեւ յե՞րբ ոչ կարասցեն [76]սրբել յԻսրայելի:

8:5: Խորտակեա՛ զորթն քո Շամրին. բարկացաւ սրտմտութիւն իմ ՚ի վերայ նորա. մինչեւ յե՞րբ ո՛չ կարասցեն սրբել յԻսրայէլի[10412]։
[10412] Ոմանք. Իմ ՚ի վերայ նոցա... ո՛չ կարասցեն սրբել զԻսրայէլ։
5 Խորտակի՛ր քո հորթը, Սամարիա՛.իմ բարկութիւնը բորբոքուեց նրանց դէմ.մինչեւ ե՞րբ պիտի չկարողանան մաքրուել Իսրայէլում:
5 Քու հորթդ, ո՛վ Սամարիա, մերժուեցաւ. Իմ բարկութիւնս անոնց վրայ բորբոքեցաւ. Մինչեւ ե՞րբ անմեղութիւնը ձեռք պիտի չբերեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 Оставил тебя телец твой, Самария! воспылал гнев Мой на них; доколе не могут они очиститься?
8:5 ἀπότριψαι αποτριβω the μόσχον μοσχος calf σου σου of you; your Σαμάρεια σαμαρεια Samareia; Samaria παρωξύνθη παροξυνω goad; irritate ὁ ο the θυμός θυμος provocation; temper μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him ἕως εως till; until τίνος τις.1 who?; what? οὐ ου not μὴ μη not δύνωνται δυναμαι able; can καθαρισθῆναι καθαριζω cleanse
8:5 זָנַח֙ zānˌaḥ זנח reject עֶגְלֵ֣ךְ ʕeḡlˈēḵ עֵגֶל bull שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria חָרָ֥ה ḥārˌā חרה be hot אַפִּ֖י ʔappˌî אַף nose בָּ֑ם bˈām בְּ in עַד־ ʕaḏ- עַד unto מָתַ֕י māṯˈay מָתַי when לֹ֥א lˌō לֹא not יוּכְל֖וּ yûḵᵊlˌû יכל be able נִקָּיֹֽן׃ niqqāyˈōn נִקָּיֹון innocence
8:5. proiectus est vitulus tuus Samaria iratus est furor meus in eis usquequo non poterunt emundariThy calf, O Samaria, is cast off, my wrath is kindled against them. How long will they be incapable of being cleansed?
5. He hath cast off thy calf, O Samaria; mine anger is kindled against them: how long will it be ere they attain to innocency?
8:5. Your calf, Samaria, has been rejected. My fury has been enraged against them. How long will they be incapable of being cleansed?
8:5. Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to innocency?
Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to innocency:

8:5 Оставил тебя телец твой, Самария! воспылал гнев Мой на них; доколе не могут они очиститься?
8:5
ἀπότριψαι αποτριβω the
μόσχον μοσχος calf
σου σου of you; your
Σαμάρεια σαμαρεια Samareia; Samaria
παρωξύνθη παροξυνω goad; irritate
ο the
θυμός θυμος provocation; temper
μου μου of me; mine
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
ἕως εως till; until
τίνος τις.1 who?; what?
οὐ ου not
μὴ μη not
δύνωνται δυναμαι able; can
καθαρισθῆναι καθαριζω cleanse
8:5
זָנַח֙ zānˌaḥ זנח reject
עֶגְלֵ֣ךְ ʕeḡlˈēḵ עֵגֶל bull
שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
חָרָ֥ה ḥārˌā חרה be hot
אַפִּ֖י ʔappˌî אַף nose
בָּ֑ם bˈām בְּ in
עַד־ ʕaḏ- עַד unto
מָתַ֕י māṯˈay מָתַי when
לֹ֥א lˌō לֹא not
יוּכְל֖וּ yûḵᵊlˌû יכל be able
נִקָּיֹֽן׃ niqqāyˈōn נִקָּיֹון innocence
8:5. proiectus est vitulus tuus Samaria iratus est furor meus in eis usquequo non poterunt emundari
Thy calf, O Samaria, is cast off, my wrath is kindled against them. How long will they be incapable of being cleansed?
8:5. Your calf, Samaria, has been rejected. My fury has been enraged against them. How long will they be incapable of being cleansed?
8:5. Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to innocency?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Сразил (zanah) тебя телец твой, Самария! Глагол zanah в этом выражении некоторые переводы и толкователи понимают в значении действительном: у LXX apotiyai ton moscon sou, слав. "сокруши тельца твоего", рус. синод. оставил тебя телец твой, другие (Гитциг, Эвальд): "Он (Иегова) отверг тельца твоего". Но контекст речи более соответствует пониманию гл. zanah в ст. 5, в значении непереходящем - быть отвратительным: отвратителен телец твой Самария. Название Самарии, очевидно, в данном месте употреблено вместо названия всего царства, - так как о существовании золотого тельца в городе Самарии неизвестно. - Доколе, не могут они очиститься, - очиститься от скверны служения тельцам. - Имеющиеся в конце 5: ст. в слав. тексте слова "иже во Израиле" перенесены из начала ст. 6-го, причем, по-видимому, вместо ki mijisrael (ибо он Израиль) LXX читали bisrael.
Adam Clarke: Commentary on the Bible - 1831
8:5: Thy calf, O Samaria, hath cast thee off - Bishop Newcome translates: "Remove far from thee thy calf, O Samaria!" Abandon thy idolatry; for my anger is kindled against thee.
How long will it be ere they attain to innocency? - How long will ye continue your guilty practices? When shall it be said that ye are from these vices? The calf or ox, which was the object of the idolatrous worship of the Israelites, was a supreme deity in Egypt; and it was there they learned this idolatry. A white ox was worshipped under the name of Apis, at Memphis; and another ox under the name of Mnevis, was worshipped at On, or Heliopolis. To Osiris the males of this genus were consecrated, and the females to Isis. It is a most ancient superstition, and still prevails in the East. The cow is a most sacred animal among the Hindoos.
Albert Barnes: Notes on the Bible - 1834
8:5: Thy calf, O Samaria, hath cast thee off - Israel had cast off God, his good. In turn, the prophet says, the "calf," which he had chosen to be his god instead of the Lord his God, "has cast" him "off." He repeats the word, by which he had described Israel's sin, "Israel hath cast off and abhorred good" in order to show the connection of his sin and its punishment. "Thy calf," whom thou madest for thyself, whom thou worshipest, whom thou lovest, of whom thou saidst, "Behold thy gods, O Israel, which brought thee up out of the land of Egypt" Kg1 12:28-31; "thy" calf, in whom thou didst trust instead of thy God, it has requited thee the dishonor thou didst put on thy God; it hath "cast thee off" as a thing "abhorred." So it is with all people's idols, which they make to themselves, instead of God. First or last, they all fail a man, and leave him poor indeed. Beauty fades; wealth fails; honor is transferred to another; nothing abides, save God. Whence our own great poet of nature makes a fallen favorite say, "had I but serv'd my God with half the zeal I served my king, He would not in mine age have left me naked to mine-enemies."
Mine anger is kindled against them - Our passions are but some distorted likeness of what exists in God without passion; our anger, of His displeasure against sin. And so God speaks to us after the manner of people, and pictures His divine displeasure under the likeness of our human passions of anger and fury, in order to bring home to us, what we wish to hide from ourselves, the severe and awful side of His Being, His Infinite Holiness, and the truth, that He will indeed avenge. He tells us, that He will surely punish; as people, who are extremely incensed, execute their displeasure if they can.
How long will it be ere they attain to innocency? - Literally, "how long will they not be able innocency?" So again it is said, "him that hath an high look and a proud heart, I cannot" Psa 101:5; we supply, "suffer." "New moons and sabbaths I cannot" Isa 1:13; our version adds, "away with," i. e., endure. So here probably. As they had with abhorrence cast off God their good, so God says, "they cannot endure innocency;" but He speaks as wondering and aggrieved at their hardness of heart and their obdurate holding out against the goodness, which He desired for them. "How long will they not be able to endure innocency?" "What madness this, that when I give them place for repentence, they will not endure to return to health of soul!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: calf: Hos 8:6, Hos 10:5; Isa 45:20; Act 7:41
mine: Deu 32:22; Kg2 17:16-18, Kg2 17:21-23
how: Pro 1:22; Jer 4:14, Jer 13:27
Carl Friedrich Keil and Franz Delitzsch
8:5
"Thy calf disgusts, O Samaria; my wrath is kindled against them: how long are they incapable of purity. Hos 8:6. For this also is from Israel: a workman made it, and it is not God; but the calf of Samaria will become splinters." Zânach (disgusts) points back to Hos 8:3. As Israel felt disgust at what was good, so did Jehovah at the golden calf of Samaria. It is true that zânach is used here intransitively in the sense of smelling badly, or being loathsome; but this does not alter the meaning, which is obvious enough from the context, namely, that it is Jehovah whom the calf disgusts. The calf of Samaria is not a golden calf set up in the city of Samaria; as there is no allusion in history to any such calf as this. Samaria is simply mentioned in the place of the kingdom, and the calf is the one that was set up at Bethel, the most celebrated place of worship in the kingdom, which is also the only one mentioned in Hos 10:5, Hos 10:15. On account of this calf the wrath of Jehovah is kindled against the Israelites, who worship this calf, and cannot desist. This is the thought of the question expressing disgust at these abominations. How long are they incapable of נקּין, i.e., purity of walk before the Lord, instead of the abominations of idolatry (cf. Jer 19:4); not "freedom from punishment," as Hitzig supposes. To לע יוּכלוּ, "they are unable," we may easily supply "to bear," as in Is 1:14 and Ps 101:5. "For" (kı̄, Hos 8:6) follows as an explanation of the main clause in Hos 8:5, "Thy calf disgusts." The calf of Samaria is an abomination to the Lord, for it is also out of Israel (Israel's God out of Israel itself!); a workman made it, - what folly! והוּא is a predicate, brought out with greater emphasis by ו, et quidem, in the sense of iste. Therefore will it be destroyed like the golden calf at Sinai, which was burnt and ground to powder (Ex 32:20; Deut 9:21). The ἅπ. λεγ. שׁבבים, from Arab. sabb, to cut, signifies ruins or splinters.
Geneva 1599
8:5 Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to (d) innocency?
(d) That is, upright judgment and a godly life.
John Gill
8:5 Thy calf, O Samaria, hath cast thee off,.... Or, is the cause of thy being cast off by the Lord, and of being cast out of thine own land, and carried captive into another; the past tense is used for the future, as is common in prophetic writings, to denote the certainty of the thing: or "thy calf hath left thee" (a); in the lurch; it cannot help thee; it is gone off, and forsaken thee; it has "removed" itself from thee, according to the sense of the word in Lam 3:17; as Kimchi and Ben Melech observe; or is removed far from thee, being carried captive itself into Assyria; for, when the king of Assyria took Samaria, he seized on the golden calf for the sake of the gold, and took it away; see Hos 10:5; or "he hath removed thy calf" (b); that is, the enemy, taking it away when he took the city; or God has rejected it with the utmost contempt and abhorrence: the calf is here, and in the following verse, called the calf of Samaria, because this was the metropolis of the ten tribes, in which the calf was worshipped, and because it was worshipped by the Samaritans; and it may be, when Samaria became the chief city, the calf at Bethel might be removed thither, or another set up in that city:
mine anger is kindled against them: the calves at Dan and Bethel, the singular before being put for the plural; or against the if of Samaria, and Samaria itself; or the inhabitants of it, because of the worship of the calf, which was highly provoking to God, it being a robbing him of his glory, and giving it to graven images:
how long will it be ere they attain to innocency? or "purity" (c); of worship, life, and conversation: the words may be rendered thus, "how long?" (d) for there is a large stop there; and this may be a question of the prophet's, asking how long the wrath of God would burn against the people, what; would be the duration of it, and when it would end? to which an answer is returned, as the words may be translated, "they cannot bear purity" (e); of doctrine, of worship of heart, and life; when they can, mine anger will cease burning: or, as the Targum,
"as long as they cannot purify themselves,''
or be purified; so long as they continue in their sins, in their superstition and idolatry, and other impieties, and are not purged from them.
(a) "dereliquit vitulus te", Lutherus; "descruit te vitulus tuus", Schmidt. (b) "Elongavit sc. hostis, vitalum tuum", Schindler. (c) "munditiem", Calvin, Rivet, Schmidt. (d) "quousque?" Zanchius, Pareus, Cocceius. (e) "non possunt innocentiam praestare", Cocceius; "quamdiu non poterunt animum adjungere ad innocentam", Zanchius; "usquedum non poterunt ferre innocentiam", Pareus.
John Wesley
8:5 Thy calf - The chief idol set up in Samaria. Cast thee off - Hath provoked God to cast thee off. Against them - Idols, and idol worshippers. How long - How long will it be, ere they repent and reform?
Robert Jamieson, A. R. Fausset and David Brown
8:5 hath cast thee off--As the ellipsis of thee is unusual, MAURER translates, "thy calf is abominable." But the antithesis to Hos 8:3 establishes English Version, "Israel hath cast off the thing that is good"; therefore, in just retribution, "thy calf hath cast thee off," that is, is made by God the cause of thy being cast off (Hos 10:15). Jeroboam, during his sojourn in Egypt, saw Apis worshipped at Memphis, and Mnevis at Heliopolis, in the form of an ox; this, and the temple cherubim, suggested the idea of the calves set up at Dan and Beth-el.
how long . . . ere they attain to innocency?--How long will they be incapable of bearing innocency? [MAURER].
8:68:6: Եւ զայն հեւսն գործեաց՝ եւ ո՛չ է Աստուած. քանզի մոլորեցուցիչ է ո՛րթն քո Շամրին[10413]։ [10413] Ոմանք. Եւ ո՛չ Աստուած. քանզի մոլորեցուցիչ էր որթն։
6 Արհեստաւորը պատրաստեց այն,եւ նա Աստուած չէ,քանի որ քո հորթը մոլորեցուցիչ է, Սամարիա՛,
6 Քանզի ասիկա ալ Իսրայէլէն է, Արհեստաւորը շինեց զանիկա, ուրեմն Աստուած չէ. Ուստի կտոր կտոր պիտի ըլլայ Սամարիայի հորթը։
Եւ`` զայն հիւսն գործեաց, եւ ոչ Աստուած. քանզի [77]մոլորեցուցիչ է`` որթն քո, Շամրին:

8:6: Եւ զայն հեւսն գործեաց՝ եւ ո՛չ է Աստուած. քանզի մոլորեցուցիչ է ո՛րթն քո Շամրին[10413]։
[10413] Ոմանք. Եւ ո՛չ Աստուած. քանզի մոլորեցուցիչ էր որթն։
6 Արհեստաւորը պատրաստեց այն,եւ նա Աստուած չէ,քանի որ քո հորթը մոլորեցուցիչ է, Սամարիա՛,
6 Քանզի ասիկա ալ Իսրայէլէն է, Արհեստաւորը շինեց զանիկա, ուրեմն Աստուած չէ. Ուստի կտոր կտոր պիտի ըլլայ Սամարիայի հորթը։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 Ибо и он дело Израиля: художник сделал его, и потому он не бог; в куски обратится телец Самарийский!
8:6 ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even αὐτὸ αυτος he; him τέκτων τεκτων carpenter; craftsman ἐποίησεν ποιεω do; make καὶ και and; even οὐ ου not θεός θεος God ἐστιν ειμι be διότι διοτι because; that πλανῶν πλαναω mislead; wander ἦν ειμι be ὁ ο the μόσχος μοσχος calf σου σου of you; your Σαμάρεια σαμαρεια Samareia; Samaria
8:6 כִּ֤י kˈî כִּי that מִ mi מִן from יִּשְׂרָאֵל֙ yyiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and ה֔וּא hˈû הוּא he חָרָ֣שׁ ḥārˈāš חָרָשׁ artisan עָשָׂ֔הוּ ʕāśˈāhû עשׂה make וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) ה֑וּא hˈû הוּא he כִּֽי־ kˈî- כִּי that שְׁבָבִ֣ים šᵊvāvˈîm שָׁבָב splinter יִֽהְיֶ֔ה yˈihyˈeh היה be עֵ֖גֶל ʕˌēḡel עֵגֶל bull שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
8:6. quia ex Israhel et ipse est artifex fecit illum et non est Deus quoniam in aranearum telas erit vitulus SamariaeFor itself also is the invention of Israel: a workman made it, and it is no god: for the calf of Samaria shall be turned to spiders' webs.
6. For from Israel is even this; the workman made it, and it is no God: yea, the calf of Samaria shall be broken in pieces.
8:6. For it is itself also from Israel: a workman made it, and it is not God. For the calf of Samaria will be used for the webs of spiders.
8:6. For from Israel [was] it also: the workman made it; therefore it [is] not God: but the calf of Samaria shall be broken in pieces.
For from Israel [was] it also: the workman made it; therefore it [is] not God: but the calf of Samaria shall be broken in pieces:

8:6 Ибо и он дело Израиля: художник сделал его, и потому он не бог; в куски обратится телец Самарийский!
8:6
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
αὐτὸ αυτος he; him
τέκτων τεκτων carpenter; craftsman
ἐποίησεν ποιεω do; make
καὶ και and; even
οὐ ου not
θεός θεος God
ἐστιν ειμι be
διότι διοτι because; that
πλανῶν πλαναω mislead; wander
ἦν ειμι be
ο the
μόσχος μοσχος calf
σου σου of you; your
Σαμάρεια σαμαρεια Samareia; Samaria
8:6
כִּ֤י kˈî כִּי that
מִ mi מִן from
יִּשְׂרָאֵל֙ yyiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
ה֔וּא hˈû הוּא he
חָרָ֣שׁ ḥārˈāš חָרָשׁ artisan
עָשָׂ֔הוּ ʕāśˈāhû עשׂה make
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
ה֑וּא hˈû הוּא he
כִּֽי־ kˈî- כִּי that
שְׁבָבִ֣ים šᵊvāvˈîm שָׁבָב splinter
יִֽהְיֶ֔ה yˈihyˈeh היה be
עֵ֖גֶל ʕˌēḡel עֵגֶל bull
שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
8:6. quia ex Israhel et ipse est artifex fecit illum et non est Deus quoniam in aranearum telas erit vitulus Samariae
For itself also is the invention of Israel: a workman made it, and it is no god: for the calf of Samaria shall be turned to spiders' webs.
8:6. For it is itself also from Israel: a workman made it, and it is not God. For the calf of Samaria will be used for the webs of spiders.
8:6. For from Israel [was] it also: the workman made it; therefore it [is] not God: but the calf of Samaria shall be broken in pieces.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. В куски обратится (schevavim) телец самарийский. Евр. слово schevavim есть 'apax legom. и потому понимается различно. Большинство комментаторов (Розенм., Гезениус), как и русские переводчики, производят его от корня schavav в значении колоть, расщеплять, обращать в куски. При таком понимании получается, что, по мысли пророка, самаринского тельца постигнет такая же участь, какая постигла некогда тельца синайского (Исх ХXXII:20; Втор IX:21). LXX, по-видимому, производили Schevavim от гл. Schuv поворачивать, в форме рiel - совращать, и потому перевели рассматриваемое выражение dioti planwn hno moscoV sou, слав. "зане льстяй бяше телец твой". По объяснению блаж. Иеронима слово Schevavim значит паутина, и мысль пророка та, что как ветер уничтожает паутину, так уничтожен будет и телец самарийский. Русский пер. дает мысль, хорошо соответствующую контексту.
Adam Clarke: Commentary on the Bible - 1831
8:6: The workman made it; therefore it is not God - As God signifies the supreme eternal Good, the Creator and Upholder of all things, therefore the workman cannot make Him who made all things. This is an overwhelming argument against all idols. Nothing need be added. The workman has made them; therefore they are not God.
Albert Barnes: Notes on the Bible - 1834
8:6: For - This verse may assign the reasons of God's displeasure, "mine anger is kindled;" or of Israel's impenitency, "How long will it be?" This indeed is only going a little further back, for Israel's incorrigibleness was the ground of God's displeasure. And they were incorrigible; because they had themselves devised it; "for from Israel was it also." Those are especially incorrigible, who do not fall into error through ignorance, but who through malice devise it out of their own heart. Such persons act and speak, not as seduced by others, but seducing themselves, and condemned by their own judgment. Such were Israel and Jeroboam his king, who were not induced or seduced by others to deem the golden calf to be God, but devised it, of malicious intent, knowing that it was not God. Hence, Israel could be cured of the worship of Baal, for this was brought from without by Jezebel; and "Jehu destroyed Baal out of Israel." But of the sin of the calf they could not be healed. In this sin all the kings of Israel were impenitent.
From Israel was it also - Their boast, that they were of Israel, aggravated their sin. They said to God, we, Israel, know thee. So then their offence, too, their brutishness also, was from those who boasted themselves of bearing the name of their forefather, Israel, who were the chosen people of God, so distinguished by His favor. The name of Israel, suggesting their near relation to God, and the great things which He had done for them, and their solemn covenant with Him to be His people as He was their God, should, in itself, have made them ashamed of such brutishness. So Paul appealeth to us by our name of Christians, "Let every one who nameth the Name of Christ depart from iniquity" Ti2 2:19.
The workman made it, therefore it is not God - The workman was rather a god to his idol, than it to him, for "he" made it; "it" was a thing made. To say that it was made, was to deny that it was God. Hence, the prophets so often urge this special proof of the vanity of idols. No creature can be God. Nor can there be anything, between God and a creature. : "Every substance which is not God is a creature; and that which is not a creature, is God." God Himself could not make a creature who should be God. The Arian heresy, which imagined that God the Son could be a creature and yet an object of our worship, or that there could be a secondary god, was folly as well as blasphemy. They did not conceive what God is. They had low, debased notions of the Godhead. They knew not that the Creator must be removed as infinitely above His most exalted creature, as above the lowest.
Nor do the prophets need any subtleties (such as the pagan alleged) that their idol might be indwelt by some influence. Since God dwelt not in it, any such influence could only come from a creature, and that, an evil one.
The calf of Samaria shall be broken in pieces - The calves were set up at Bethel and at Dan, but they were the sort of tutelar deity of the ten tribes; therefore they are called "the calf of Samaria." They represented one and the same thing; from where they are called as one, the calf, not "calves." A thing of nought it was in its origin, for it had its form and shape from man; a thing of nought it should be in its end, for it should be "broken in pieces," or become "chips, fragments," for fire.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: from: Psa 106:19, Psa 106:20
the workman: Psa 115:4-8, Psa 135:15-18; Isa 44:9-20; Jer 10:3-9, Jer 10:14; Hab 2:18; Act 17:29, Act 19:26
the calf: Hos 10:2, Hos 10:5, Hos 10:6; Jer 43:12, Jer 43:13, Jer 50:2
shall: Kg2 23:15, Kg2 23:19; Ch2 31:1, Ch2 34:6, Ch2 34:7
Geneva 1599
8:6 (e) For from Israel [was] it also: the workman made it; therefore it [is] not God: but the calf of Samaria shall be broken in pieces.
(e) Meaning the calf was invented by themselves, and by their fathers in the wilderness.
John Gill
8:6 For from Israel was it also,.... That is, the calf was from Israel; it was an invention of theirs, as some say; they did not borrow it from their neighbours, as they did other idols, but it was their own contrivance: but this tines not seem to be fact; for the calf, the making of it indeed, was of themselves, but the worship of it they borrowed from the Egyptians; with this difference, the Egyptians worshipped a living cow or ox, these the golden image of a calf: but rather the sense is, that this calf was made by the advice of Israel, by the advice of Jeroboam their king, and of their princes, they assenting to it, so Aben Ezra; or the gold and silver of which it was made was exacted on them, and collected from them, as the Targum and Jarchi; or workmen were employed by them to make it; and so it was of them also, as any other work that was done by their advice and direction, and at their expense; and therefore could never have any divinity in it, any more than other things they did; though this is commonly interpreted as having respect to the making of the golden calf by Aaron, that this also was of Israel as well as that:
the workman made it; therefore it is not God; a strong and invincible reason this; for, since the call was the work of an artificer, of the goldsmith or founder, it could not be God; there could not be deity in it; for a creature cannot make a God, or give that which itself has not; if the workman was not God, but a creature, if deity was not in him, he could never give it to a golden image, a lifeless statue fashioned by him: this, one would think, should have been a clear, plain, striking, and convincing argument to them, that their calf was, as the Targum has it,
"a deity in which there was no profit:''
but the calf of Samaria shall be broken to pieces; or "for (f) the calf of Samaria", &c. being another reason to prove it could not be God; if the former would not convince them, this surely would, when they should see it broke to pieces by the enemy, from whom it could not save itself; and therefore could not be a god that could be of any service to them, or save them. The Vulgate Latin version renders it, "for the calf of Samaria shall become spiders webs": and Jerom says he learned it of a Jew that the word so signifies; but his Jew imposed upon him: it, does not appear to be any where so used, either in the Bible, or in any other writings. Kimchi interprets it shivers, fragments, broken pieces of anything. Jarchi says it signifies, in the Syriac language, beams, planks, and boards, pieces of them; so the Targum and Ben Melech from the Rabbins; or rather the dust which falls from them in sawing, sawdust; to dust as small as that should this calf be reduced, as the golden calf was ground to powder by Moses, to which, it is thought, there is an allusion.
(f) "nam", Junius & Tremellius, Piscator, Cocceius; "quia", Schmidt; "quoniam", Pagninus, Montanus.
John Wesley
8:6 From Israel - By their invention. It - Both the idol and the worshippers of it.
Robert Jamieson, A. R. Fausset and David Brown
8:6 from Israel was it--that is, the calf originated with them, not from Me. "It also," as well as their "kings set up" by them, "but not by Me" (Hos 8:4).
8:78:7: Զի խորշակահար սերմանեցին, եւ կործանումն նոցա ընկալցի զայն։ Որայ նոցա ո՛չ արասցէ զօրութիւն խիւսոյ. թէ եւ առնիցէ զայն՝ օտա՛րք կերիցեն։
7 որովհետեւ խորշակահար սերմ սերմանեցին,եւ նա էլ կը կործանուի նրանց նման.նրանց ցորենի խուրձը ուժ չի ունենայ խիւս դառնալու.եթէ նոյնիսկ դառնայ, օտարները կ’ուտեն այն:
7 Քանզի հով ցանեցին ու մրրիկ պիտի հնձեն. Անիկա հասուն ցորեն պիտի չբերէ Ու անոր արդիւնքէն ալիւր պիտի չըլլայ։Եթէ ըլլայ ալ՝ օտարները պիտի ուտեն զանիկա։
Զի [78]խորշակահար սերմանեցին, եւ կործանումն նոցա ընկալցի զայն``. որայ նոցա ոչ արասցէ զօրութիւն խիւսոյ. թէ եւ առնիցէ` զայն օտարք կերիցեն:

8:7: Զի խորշակահար սերմանեցին, եւ կործանումն նոցա ընկալցի զայն։ Որայ նոցա ո՛չ արասցէ զօրութիւն խիւսոյ. թէ եւ առնիցէ զայն՝ օտա՛րք կերիցեն։
7 որովհետեւ խորշակահար սերմ սերմանեցին,եւ նա էլ կը կործանուի նրանց նման.նրանց ցորենի խուրձը ուժ չի ունենայ խիւս դառնալու.եթէ նոյնիսկ դառնայ, օտարները կ’ուտեն այն:
7 Քանզի հով ցանեցին ու մրրիկ պիտի հնձեն. Անիկա հասուն ցորեն պիտի չբերէ Ու անոր արդիւնքէն ալիւր պիտի չըլլայ։Եթէ ըլլայ ալ՝ օտարները պիտի ուտեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 Так как они сеяли ветер, то и пожнут бурю: хлеба на корню не будет у него; зерно не даст муки; а если и даст, то чужие проглотят ее.
8:7 ὅτι οτι since; that ἀνεμόφθορα ανεμοφθορος sow καὶ και and; even ἡ ο the καταστροφὴ καταστροφη catastrophe αὐτῶν αυτος he; him ἐκδέξεται εκδεχομαι wait; receive αὐτά αυτος he; him δράγμα δραγμα not ἔχον εχω have; hold ἰσχὺν ισχυς force τοῦ ο the ποιῆσαι ποιεω do; make ἄλευρον αλευρον flour ἐὰν εαν and if; unless δὲ δε though; while καὶ και and; even ποιήσῃ ποιεω do; make ἀλλότριοι αλλοτριος another's; stranger καταφάγονται κατεσθιω consume; eat up αὐτό αυτος he; him
8:7 כִּ֛י kˈî כִּי that ר֥וּחַ rˌûₐḥ רוּחַ wind יִזְרָ֖עוּ yizrˌāʕû זרע sow וְ wᵊ וְ and סוּפָ֣תָה sûfˈāṯā סוּפָה storm יִקְצֹ֑רוּ yiqṣˈōrû קצר harvest קָמָ֣ה qāmˈā קָמָה standing grain אֵֽין־ ʔˈên- אַיִן [NEG] לֹ֗ו lˈô לְ to צֶ֚מַח ˈṣemaḥ צֶמַח sprout בְּלִ֣י bᵊlˈî בְּלִי destruction יַֽעֲשֶׂה־ yˈaʕᵃśeh- עשׂה make קֶּ֔מַח qqˈemaḥ קֶמַח flour אוּלַ֣י ʔûlˈay אוּלַי perhaps יַֽעֲשֶׂ֔ה yˈaʕᵃśˈeh עשׂה make זָרִ֖ים zārˌîm זָר strange יִבְלָעֻֽהוּ׃ yivlāʕˈuhû בלע swallow
8:7. quia ventum seminabunt et turbinem metent culmus stans non est in eis germen non faciet farinam quod si et fecerit alieni comedent eamFor they shall sow wind, and reap a whirlwind, there is no standing stalk in it, the bud shall yield no meal; and if it should yield, strangers shall eat it.
7. For they sow the wind, and they shall reap the whirlwind: he hath no standing corn; the blade shall yield no meal; if so be it yield, strangers shall swallow it up.
8:7. For they will sow wind and reap a whirlwind. It does not have a firm stalk; the bud will yield no grain. But if it does yield, strangers will eat it.
8:7. For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.
For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up:

8:7 Так как они сеяли ветер, то и пожнут бурю: хлеба на корню не будет у него; зерно не даст муки; а если и даст, то чужие проглотят ее.
8:7
ὅτι οτι since; that
ἀνεμόφθορα ανεμοφθορος sow
καὶ και and; even
ο the
καταστροφὴ καταστροφη catastrophe
αὐτῶν αυτος he; him
ἐκδέξεται εκδεχομαι wait; receive
αὐτά αυτος he; him
δράγμα δραγμα not
ἔχον εχω have; hold
ἰσχὺν ισχυς force
τοῦ ο the
ποιῆσαι ποιεω do; make
ἄλευρον αλευρον flour
ἐὰν εαν and if; unless
δὲ δε though; while
καὶ και and; even
ποιήσῃ ποιεω do; make
ἀλλότριοι αλλοτριος another's; stranger
καταφάγονται κατεσθιω consume; eat up
αὐτό αυτος he; him
8:7
כִּ֛י kˈî כִּי that
ר֥וּחַ rˌûₐḥ רוּחַ wind
יִזְרָ֖עוּ yizrˌāʕû זרע sow
וְ wᵊ וְ and
סוּפָ֣תָה sûfˈāṯā סוּפָה storm
יִקְצֹ֑רוּ yiqṣˈōrû קצר harvest
קָמָ֣ה qāmˈā קָמָה standing grain
אֵֽין־ ʔˈên- אַיִן [NEG]
לֹ֗ו lˈô לְ to
צֶ֚מַח ˈṣemaḥ צֶמַח sprout
בְּלִ֣י bᵊlˈî בְּלִי destruction
יַֽעֲשֶׂה־ yˈaʕᵃśeh- עשׂה make
קֶּ֔מַח qqˈemaḥ קֶמַח flour
אוּלַ֣י ʔûlˈay אוּלַי perhaps
יַֽעֲשֶׂ֔ה yˈaʕᵃśˈeh עשׂה make
זָרִ֖ים zārˌîm זָר strange
יִבְלָעֻֽהוּ׃ yivlāʕˈuhû בלע swallow
8:7. quia ventum seminabunt et turbinem metent culmus stans non est in eis germen non faciet farinam quod si et fecerit alieni comedent eam
For they shall sow wind, and reap a whirlwind, there is no standing stalk in it, the bud shall yield no meal; and if it should yield, strangers shall eat it.
8:7. For they will sow wind and reap a whirlwind. It does not have a firm stalk; the bud will yield no grain. But if it does yield, strangers will eat it.
8:7. For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Так как они сеяли ветер, ruach; слав. "ветром истлею" (греч. anemofqora), то и пожнут бурю, образное выражение, содержащее ту мысль, что за суетные дела свои (ветер - образ суетности и пустоты) Израиль пожнет только гибель и уничтожение (буря - образ разрушения). Пророк далее угрожает народу бедствием неурожая, но речь его имеет и более общий смысл: пророк хочет сказать, что все начинания Израиля будут безуспешными и будут служить на пользу не ему, а врагам его.
Adam Clarke: Commentary on the Bible - 1831
8:7: They have sown the wind, and they shall reap the whirlwind - As the husbandman reaps the same kind of grain which he has sown, but in far greater abundance, thirty, sixty, or one hundred fold; so he who sows the wind shall have a whirlwind to reap. The vental seed shall be multiplied into a tempest so they who sow the seed of unrighteousness shall reap a harvest of judgment. This is a fine, bold, and energetic metaphor.
It hath no stalk - Nothing that can yield a blossom. If it have a blossom that blossom shall not yield fruit; if there be fruit, the sower shall not enjoy it, for strangers shall eat it. The meaning is, the labors of this people shall be utterly unprofitable and vain.
Albert Barnes: Notes on the Bible - 1834
8:7: For they have sown the wind, and they shall reap the whirlwind - "They shall reap," not merely as "they have sown," but with an awful increase. They sowed folly and vanity, and shall reap, not merely emptiness and disappointment, but sudden, irresistible destruction. "They sowed the wind," and, as one seed bringeth forth many, so the wind, "penn'd up," as it were, in this destructive tillage, should "burst forth again, reinforced in strength, in mightier store and with great violence." Thus they "reaped the whirlwind," yea, (as the word means) "a mighty whirlwind". But the whirlwind which they reap doth not belong to "them;" rather they belong to it, blown away by it, like chaff, the sport and mockery of its restless violence.
It hath no stalk - If their design should for the time seem to prosper, all should be but empty show, disappointing the more, the more it should seem to promise. He speaks of three stages of progress. First, the seed should not send forth the grain with the ear; "it hath no stalk or standing corn;" even if it advanced thus far, still the ear should yield no meat; or should it perchance yield this, the enemy should devour it. Since the yielding fruit denotes doing works, the fruit of God's grace, the absence of the "standing corn" represents the absence of good works altogether; the absence of the "meal," that nothing is brought to ripeness; the "devouring" by "the enemy," that what would otherwise be good, is, through faulty intentions or want of purity of purpose, given to Satan and the world, not to God. : "When hypocrites make a shew of good works, they gratify therewith the longings of the evil spirits. For they who do not seek to please God therewith, minister not to the Lord of the field, but to "strangers." The hypocrite, then, like a fruitful but neglected "ear," cannot retain his fruit, because the "ear" of good works lieth on the ground. And yet he is fed by this very folly, because for his good works he is honored by all, eminent above the rest; people's minds are subject to him; he is raised to high places; nurtured by favors. But "then" will he understand that he has done foolishly, when, for the delight of praise, he shall receive the sentence of the rebuke of God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: sown: Hos 10:12; Job 4:8; Pro 22:8; Ecc 5:16; Gal 6:7
it hath: Isa 17:11; Jer 12:13
stalk: or, standing corn
the strangers: Hos 7:9; Deu 28:33; Jdg 6:3-6; Kg2 13:3-7, Kg2 15:19, Kg2 15:29
Carl Friedrich Keil and Franz Delitzsch
8:7
This will Israel reap from its ungodly conduct. Hos 8:7. "For they sow wind, and reap tempest: it has no stalks; shoot brings no fruit; and even if it brought it, foreigners would devour it." With this figure, which is so frequently and so variously used (cf. Hos 10:13; Hos 12:2; Job 4:8; Prov 22:8), the threat is accounted for by a general thought taken from life. The harvest answers to the sowing (cf. Gal 6:7-8). Out of the wind comes tempest. Wind is a figurative representation of human exertions; the tempest, of destruction. Instead of rūăch we have און, עמל, עולה (nothingness, weariness, wickedness) in Hos 10:13; Job 4:8, and Prov 22:8. In the second hemistich the figure is carried out still further. קמה, "seed standing upon the stalk," is not to it (viz., that which has been sowed). Tsemach brings no qemach, - a play upon the words, answering to our shoot and fruit. Qemach: generally meal, here probably the grain-bearing ear, from which the meal is obtained. But even if the shoot, when grown, should yield some meal, strangers, i.e., foreigners, would consume it. In these words not only are the people threatened with failure of the crop; but the failure and worthlessness of all that they do are here predicted. Not only the corn of Israel, but Israel itself, will be swallowed up.
Geneva 1599
8:7 For they have (f) sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.
(f) Showing that their religion has but a show, and in itself is but vanity.
John Gill
8:7 For they have sown the wind, and they shall reap the whirlwind,.... The sense is, the Israelites took a great deal of pains in the idolatrous worship of the calves, and made a great stir, bustle, and noise in it, like the wind; were very vainglorious and ostentatious, made a great show of religion and devotion, and promised themselves great things from it, peace and plenty, wealth and riches, all prosperity and happiness, enjoyed by Heathen nations; but this was lost labour, it was labouring for the wind, or sowing that; they got nothing by it, or what was worse than nothing; it proved not only useless, but hurtful, to them; for, for their idolatry, and continuance in it, the whirlwind of God's wrath would be raised up against them, and the Assyrian army, like a vehement storm of wind, would rush in upon them, and destroy them; so they that sow to the flesh, shall of the flesh reap corruption, Gal 6:8;
Tit hath no stalk; what they sowed did not rise up above ground; or, if it did, it did not spring up in a blade or stalk, which was promising of fruit; no real good, profit, and advantage, sprung from their idolatrous practices:
the bud shall yield no meal; yea, though it rise up into a stalk, and this stalk produced ears of corn, yet those so thin, that no meal or flour could be got out of them, and so of no worth and use:
and if so be it yield: any meal or flour:
the strangers shall swallow it up; the Israelites should not be the better for it; it should till come into the hands of foreigners, the Assyrian army. The meaning is, that if they did prosper and increase in riches, yet they should not long enjoy them themselves, but be pillaged and spoiled of them; as they were by the exactions of Pul, and by the depredations of Shalmaneser, kings of Assyria. So the Targum,
"if they got substance, the nations shall spoil them of it.''
John Wesley
8:7 Sown the wind - A proverbial speech to denote lost labour. Whirlwind - A tempest, which destroyeth all that is in its way; an emblem of the wrath of God. No stalk - All your dependance on idols, and foreign assistance, will be as seed that bear neither stalk nor bud. No meal - Or suppose it produced stalk and bud, yet the bud shall be blasted, and never yield meal.
Robert Jamieson, A. R. Fausset and David Brown
8:7 sown . . . reap-- (Prov 22:8; Gal 6:7). "Sow . . . wind," that is, to make the vain show of worship, while faith and obedience are wanting [CALVIN]. Rather, to offer senseless supplications to the calves for good harvests (compare Hos 2:8); the result being that God will make them "reap no stalk," that is, "standing corn." Also, the phraseology proverbially means that all their undertakings shall be profitless (Prov 11:29; Eccles 5:16).
the bud--or, "growth."
strangers--foreigners (Hos 7:9).
8:88:8: Ընկղմեցա՛ւ Իսրայէլ. արդ ա՛յժմ եղեւ ՚ի մէջ ազգաց իբրեւ զանօթ անպիտան։
8 Իսրայէլն ընկղմուեց.այժմ նա ազգերի մէջ դարձաւ ինչպէս անպիտան անօթ:
8 Իսրայէլ կլլուեցաւ։Հիմա ազգերուն մէջ անպէտ ամանի պէս պիտի ըլլան։
Ընկղմեցաւ Իսրայէլ. արդ այժմ եղեւ ի մէջ ազգաց իբրեւ զանօթ անպիտան:

8:8: Ընկղմեցա՛ւ Իսրայէլ. արդ ա՛յժմ եղեւ ՚ի մէջ ազգաց իբրեւ զանօթ անպիտան։
8 Իսրայէլն ընկղմուեց.այժմ նա ազգերի մէջ դարձաւ ինչպէս անպիտան անօթ:
8 Իսրայէլ կլլուեցաւ։Հիմա ազգերուն մէջ անպէտ ամանի պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 Поглощен Израиль; теперь они будут среди народов, как негодный сосуд.
8:8 κατεπόθη καταπινω swallow; consume Ισραηλ ισραηλ.1 Israel νῦν νυν now; present ἐγένετο γινομαι happen; become ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ὡς ως.1 as; how σκεῦος σκευος vessel; jar ἄχρηστον αχρηστος unsuitable
8:8 נִבְלַ֖ע nivlˌaʕ בלע swallow יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַתָּה֙ ʕattˌā עַתָּה now הָי֣וּ hāyˈû היה be בַ va בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people כִּ ki כְּ as כְלִ֖י ḵᵊlˌî כְּלִי tool אֵֽין־ ʔˈên- אַיִן [NEG] חֵ֥פֶץ ḥˌēfeṣ חֵפֶץ pleasure בֹּֽו׃ bˈô בְּ in
8:8. devoratus est Israhel nunc factus est in nationibus quasi vas inmundumIsrael is swallowed up: now is he become among the nations like an unclean vessel.
8. Israel is swallowed up: now are they among the nations as a vessel wherein is no pleasure.
8:8. Israel has been devoured. Now, among the nations, it has become like an unclean vessel.
8:8. Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein [is] no pleasure.
Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein [is] no pleasure:

8:8 Поглощен Израиль; теперь они будут среди народов, как негодный сосуд.
8:8
κατεπόθη καταπινω swallow; consume
Ισραηλ ισραηλ.1 Israel
νῦν νυν now; present
ἐγένετο γινομαι happen; become
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ὡς ως.1 as; how
σκεῦος σκευος vessel; jar
ἄχρηστον αχρηστος unsuitable
8:8
נִבְלַ֖ע nivlˌaʕ בלע swallow
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַתָּה֙ ʕattˌā עַתָּה now
הָי֣וּ hāyˈû היה be
בַ va בְּ in
הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
כִּ ki כְּ as
כְלִ֖י ḵᵊlˌî כְּלִי tool
אֵֽין־ ʔˈên- אַיִן [NEG]
חֵ֥פֶץ ḥˌēfeṣ חֵפֶץ pleasure
בֹּֽו׃ bˈô בְּ in
8:8. devoratus est Israhel nunc factus est in nationibus quasi vas inmundum
Israel is swallowed up: now is he become among the nations like an unclean vessel.
8:8. Israel has been devoured. Now, among the nations, it has become like an unclean vessel.
8:8. Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein [is] no pleasure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Израиль пожирается чужими народами. Такую участь он приготовил себе сам, когда стал искать защиты ассириян и приобретать расположение их подарками. Как дикий осел, одиноко бродящий: союза как в евр. т. нет; по смыслу подлинника пророк не сопоставляет Израиля с диким ослом, а противополагает их. Дикий осел, предназначенный для жизни пустынной, одиноко бродит, охраняя свою свободу и как бы понимая свое назначение. Но Израиль, выделенный из среды народов, сам стал стремиться к общению с язычниками, вопреки своему назначению. Таким образом, разумные люди уклонились от своего пути, тогда как неразумные существа остаются верными своему назначению. - Приведенное сравнение у LXX передано иначе, именно aneqale kaq eauton Efraim, слав. "процвете о себе Ефрем". Но с мазор. текстом согласны все древние переводы, за исключением Симаха.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure. 9 For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers. 10 Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes. 11 Because Ephraim hath made many altars to sin, altars shall be unto him to sin. 12 I have written to him the great things of my law, but they were counted as a strange thing. 13 They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt. 14 For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof.
It was the honour and happiness of Israel that they had but one God to trust to and he all-sufficient in every strait, and but one God to serve, and he well worthy of all their devotions. But it was their sin, and folly, and shame, that they knew not when they were well off, that they forsook their own mercies for lying vanities; for,
I. They multiplied their alliances (v. 9): They have hired lovers, or (as the margin reads it) they have hired loves. They were at great expense to purchase the friendship of the nations about them, that otherwise had no value nor affection at all for them, nor cared for having any thing to do with them but only upon the Shechemites' principles--Shall not their cattle and their substance be ours? Gen. xxxiv. 23. Had Israel maintained the honour of their peculiarity, the surrounding nations would have continued to admire them as a wise and understanding people; but, when they profaned their own crown, their neighbours despised them, and they had no interest in them further than they paid dearly for it. But those surely have behaved ill among their neighbours who have no loves, no lovers, but what they hire. See here, 1. The contempt that Israel lay under among the nations (v. 8): Israel is swallowed up, devoured by strangers, their land eaten up (v. 7), and themselves too, and, being impoverished, they have quite lost their credit and reputation, like a merchant that has become a bankrupt, so that they are among the Gentiles as a vessel wherein is no pleasure, a vessel of dishonour (2 Tim. ii. 20), a despised broken vessel, Jer. xxii. 28. None of their neighbours have any value for them, nor care to have any thing to do with them. Note, Those that have professed religion, if they degenerate and grow profane, are of all men the most contemptible. If the salt have lost its savour, it is fit for nothing but to be trodden under foot of men. Or it denotes their dispersion and captivity among the Gentiles; they shall be among them poor and prisoners; and who has pleasure in such? 2. The court that Israel made to the nations notwithstanding (v. 9): They have gone to Assyria, to engage the king of Assyria to help them; and herein they are as a wild ass alone by himself, foolish, headstrong, and unruly; they will have their way, and nothing shall hold them in, no, not the bridle of God's laws, nothing shall turn them back, no, not the sword of God's wrath. They take a course by themselves, and the effect will be that, like a wild ass by himself, they will be the easier and surer prey to the lion. See Job xi. 12; Jer. ii. 24. Note, Man is in nothing more like the wild ass's colt than in seeking for that succour and that satisfaction in the creature which are to be had in God only. 3. The crosses that they were likely to meet with in their alliances with the neighbouring nations (v. 10): Though they have hired among the nations, and hoped thereby to prevent their own ruin, yet now will I gather them, as the sheaves in the floor (Mic. iv. 12); so that what they provided for their own safety shall but make them the easier prey to their enemies. Note, There is no fence against the judgments of God, when they come with commission; nay, that which men hire for their own preservation often contributes to their own destruction. See Isa. vii. 20. The king of Assyria, whose friendship they courted, called himself a king of princes, Isa. x. 8. Are not my princes altogether kings? He laid burdens upon Israel, levied taxes upon them, 2 Kings xv. 19, 20. And for these they shall sorrow a little; this shall be but a little burden to them in comparison of what they may further expect; or they will be but little sensible of this grievance, will not lay it to heart, and therefore may expect heavier judgments. They have begun to be diminished (so some read it), by the burden of the king of princes; but this is only the beginning of sorrows (Matt. xxiv. 8), the beginning of revenges, Deut. xxxii. 42. Note, God often comes gradually with his judgments upon a provoking people, that he may show how slow he is to wrath, and may awaken them to repentance; but those that are made to sorrow a little, if they are not thereby brought to sorrow after a godly sort, will, another day, be made to sorrow a great deal, to sorrow everlastingly.
II. They multiplied their altars and temples. Observe,
1. How they denied the power of godliness, and wholly cast that off (v. 12): I have written to him the great things of my law; this intimates the privilege they enjoyed, as having God's statutes and judgments made known to them, and being entrusted with the lively oracles. Note, (1.) The things of God's law are magnalia Dei--the great things of God. They are things that proclaim the greatness of the Law-maker, and things of great use and great importance to us; they are our life, and our eternal welfare depends upon our observance of them and obedience to them; they will make us great if we make a right use of them; and they are things which God will magnify and make honourable. (2.) It is a great privilege to have the things of God's law written; thus they are reduced to a greater certainty, spread the further, and last the longer, with much less danger of being embezzled and corrupted than if they were transmitted by word of mouth only. (3.) The things of God's law are of his own writing; for Moses and the prophets were his amanuenses, and holy men wrote as they were moved by the Holy Ghost. (4.) It is the advantage of those that are members of the visible church that these great things are written to them, are intended for their direction, and so they must receive them; what things were written in former ages were written for our learning, and are profitable for us. And, if those were happy who had the great things of God's law written to them, how much happier are we who have the gospel written to us! But see how this privilege was slighted; these great things of the law were counted as a strange thing, as unintelligible and unreasonable (which might therefore be slighted, because not to be fathomed, not to be accounted for), or as foreign, and things of no concernment to them, things that they had nothing to do with nor were to be governed by; they used those things as strangers, which they were shy of, and knew not how to bid welcome. We desire not the knowledge of thy ways. Note, [1.] God having written to us the great things of his law, we ought to make them familiar to us, as our nearest relations (Prov. vii. 3, 4); for therefore we have them written, that they may talk with us, Prov. vi. 22. [2.] We make nothing of the things of God's law if we make strange of them, as if they did not affect us and therefore we need not be affected with them.
2. How they kept up the form of godliness notwithstanding, and to what little purpose they did so.
(1.) They multiplied their altars (v. 11): Ephraim made many altars to sin. God appointed that there should be but one altar for sacrifice (Deut. xii. 3, 5); but the ten tribes, having forsaken that, would still be thought very devout, and zealous for the honour of God, and, as if they would make amends for the affront they put on God's altar, they made many altars, dedicated to the God of Israel, whom hereby they intended, or at least pretended, to give glory to; but that would not justify their violation of God's express command, nor would the example of the patriarchs, who before the law of Moses had many altars. No, they made many altars to sin (that is, they did that which turned into sin to them), and therefore these altars shall be unto them to sin, that is, God will charge it upon them as a heinous sin, and put that upon the score of their crimes which they designed to be for the expiation of their crimes. Or they shall be to them an occasion of further sin. Their multiplying of altars dedicated to the God of Israel would introduce altars dedicated to other gods. Note, It is a great sin to corrupt the worship of God, and it will be charged as sin upon those that do it, how plausible soever their pretensions may be. And the way of this, as other sins, is down-hill; those that once deviate from the fixed rule of God's commands will wander endlessly.
(2.) They multiplied their sacrifices, v. 13. Their altars were smoking altars: They sacrificed flesh for the sacrifices of God's offerings, and they celebrated their feasts upon their sacrifices; they were at a great expense upon their devotions, and (as those commonly are who set up their own inventions in the room of divine institutions) were very zealous in their way; as if they hoped by their impositions on themselves to atone for the contempt of the great atonement, and by their observing a ceremonial law of their own to excuse themselves from the obligation of all God's moral precepts. But how did they speed? [1.] God makes no reckoning of their services: The Lord accepts them not. How should he, when they did not offer their sacrifice upon that altar which alone sanctified the gift, and when they only sacrificed flesh, but not the spiritual sacrifice of a penitent believing heart? Note, Those services only are acceptable to God which are performed according to the rule of his word, and through Jesus Christ, 1 Pet. ii. 5. [2.] He takes that occasion to reckon with them for their sins; now will he, instead of pardoning their iniquity and blotting out their sins, as they expected, remember their iniquity and visit their sins. Such an abomination to the Lord are the sacrifices of the wicked that they provoke him to call them to an account for all their other abominations. When they think by their sacrifices to bribe the Judge of heaven and earth into a connivance at their wickedness he will resent that as the highest affront they can put upon him, and it shall be the measure-filling sin. Note, A petition for leave to sin amounts to an imprecation of the curse for sin, and so it shall be answered, according to the multitude of the idols. "I will punish their sins, for they shall return to Egypt;" they shall be carried captive into Assyria, which shall be to them a house of bondage, as Egypt was to their fathers. Or it refers to Deut. xxviii. 68, where returning to Egypt is made to close and complete the miseries of that sinful nation.
(3.) They multiplied their temples, and these also in honour of the true God, as they pretended, but really in contempt of the choice he had made of Jerusalem to put his name there. Israel has forgotten his Maker, v. 14. They pretended to know him, and yet forgot him, for they liked not to retain God in their knowledge, when the remembrance of him would give check to their lusts. It was an aggravation of their sin in forgetting God that he was their Maker (Deut. xxxii. 15, 18; Job xxxv. 10), as nothing obliges us more to remember him than that he is our Creator, Eccl. xii. 1. "He has forgotten his Maker, and builds temples; he seems by the temples he builds to me mindful of his Maker, and to be desirous still to keep him in mind, and yet really he has forgotten him, because he has cast off the fear of him." Some by temples here understand palaces, for so the word sometimes signifies. "He has forgotten his Maker, and yet is so secure and haughty that he sets his judgments at defiance, as Nebuchadnezzar did when he said, Is not this great Babylon that I have built?" Judah is likewise charged with multiplying fenced cities, and trusting in them for safety, when the judgments of God were abroad. To fortify their cities in subjection and subordination to God was well enough; but to fortify them in opposition to God, and without any regard to him or his providence (Isa. xxii. 11), shows their hearts to be desperately hardened through the deceitfulness of sin. But none ever hardened his heart against God and prospered, nor shall they. God will send a fire upon his cities, upon the cities both of Judah and Israel, not only the head-cities of Jerusalem and Samaria, but all the other cities of those two kingdoms, and it shall devour not only the cottages, but the palaces thereof; though ever so strong, the fire shall master them; though ever so stately and sumptuous, the fire shall not spare them. This was fulfilled when all the cities of Israel were laid in ashes by the king of Assyria, and all the cities of Judah by the king of Babylon. The fires they both kindled were of his sending; and when he judges he will overcome.
Adam Clarke: Commentary on the Bible - 1831
8:8: Now shall they be among the Gentiles - They shall be carried into captivity, and there be as a vessel wherein there is no pleasure; one soiled, unclean, infectious, to be despised, abhorred, not used. The allusion is to a rotten, corrupted skin-bottle; a bottle made of goat, deer, or calf hide, still commonly used in Asia and Africa. Some of them are splendidly ornamented. This is the case with one now before me made of a goat's skin well dressed, variously painted, and ornamented with leather fringes, tassels, etc. In such a bottle there might be pleasure; but the Israelites are compared to such a bottle, rough, ill-dressed, not ornamented, old, musty, and putrid. This shows the force of the comparison.
Albert Barnes: Notes on the Bible - 1834
8:8: Israel is swallowed up - Not only shall all which they have, be swallowed up by the enemy, but themselves also; and this, not at any distant time, but "now." "Now," at a time all but present, "they shall be among the Gentiles, as a vessel wherein is no pleasure," or, quite strictly, "Now they have become, among the Gentiles." He speaks of what should certainly be, as though it already were. "A vessel wherein is no pleasure," is what Paul calls "a vessel to dishonor" Ti2 2:20, as opposed to "vessels to honor" or honorable uses. It is then some vessel put to vile uses, such as people turn away from with disgust. Such has been the history of the ten tribes ever since: "swallowed up," not destroyed; "among" the nations, yet not of them; despised and mingled among them, yet not united with them; having an existence, yet among that large whole, "the nations," in whom their national existence has been at once preserved and lost; everywhere had in dishonor; the Pagan and the Muslim have alike despised, outraged, insulted them; avenging upon them, unconsciously, the dishonor which they did to God. The Jews were treated by the Romans of old as offensive to the smell, and are so by the Muslims of North Africa still. "Never," says a writer of the fifth century , "has Israel been put to any honorable office, so as, after losing the marks of freedom and power, at least to have the rank of honorable servitude; but, like a vessel made for dishonorable offices, so they have been filled with Rev_olting contumelies." "The most despised of those in servitude" was the title given by the Roman historian to the Jews, while yet in their own land.
Wealth, otherwise so coveted, for the most part has not exempted them from dishonor, but exposed them to outrage. individuals have risen to eminence in philosophy, medicine, finance; but the race has not gained through the credit of its members; rather, these have, for the most part, risen to reputation for intellect, amid the wreck of their own faith. When Hosea wrote this, two centuries had passed, since the fame of Solomon's wisdom (which still is venerated in the East) spread far and wide; Israel was hated and envied by its neighbors, not despised; no token of contempt yet attached to them; yet Hosea foretold that it should shortly be; and, for two thousand years, it has, in the main, been the characteristic of their nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: swallowed: Kg2 17:1-6, Kg2 18:11; Jer 50:17, Jer 51:34; Lam 2:2, Lam 2:5, Lam 2:16; Eze 36:3
among: Lev 26:33; Deu 28:25, Deu 28:64
a vessel: Isa 30:14; Jer 22:28, Jer 48:38; Rom 9:22; Ti2 2:20, Ti2 2:21
Carl Friedrich Keil and Franz Delitzsch
8:8
With this thought the still further threatening of judgment in the next strophe is introduced. Hos 8:8. "Israel is swallowed up; now are they among the nations like a vessel, with which there is no satisfaction." The advance in the threat of punishment lies less in the extension of the thought, that not only the fruit of the field, but the whole nation, will be swallowed up by foes, than in the perfect נבלע, which indicates that the time of the ripening of the evil seeds has already begun (Jerome, Simson). עתּה היוּ, now already have they become among the nations like a despised vessel, which men cast away as useless (cf. Jer 22:28; Jer 48:38). This lot have they prepared for themselves.
John Gill
8:8 Israel is swallowed up,.... Not only their substance, but their persons also, the whole nation of them, their whole estate, civil and ecclesiastic: it notes the utter destruction of them by the Assyrians, so that nothing of them and theirs remained; just as anyone is swallowed up and devoured by a breast of prey; the present is put for the future, because of the certainty of it:
now shall they be among the Gentiles as a vessel wherein is no pleasure; when Shalmaneser took Samaria, and with it swallowed up the whole kingdom of Israel, he carried captive the inhabitants of it, and placed them among the nations, in "Halah, Habor, by the river Gozan", and in the cities of the Medes, 4Kings 17:6; where they lived poor, mean, and abject, and were treated with the utmost neglect and contempt; no more regarded than a broken useless vessel, or than a vessel of dishonour, that is made and used for the ease of nature, for which no more regard is had than for that service: thus idolaters, who dishonour God by their idolatries, shall, sooner or later, be brought to disgrace and dishonour themselves.
Robert Jamieson, A. R. Fausset and David Brown
8:8 vessel wherein is no pleasure-- (Ps 41:12; Jer 22:28; Jer 48:38).
8:98:9: Զի գնացին առ Ասորեստանեայս. զուարթացաւ առանձինն Եփրեմ, սիրեաց զկաշառս[10414]. [10414] Ոմանք. Զուարճացաւ առանձինն Եփրեմ։
9 Քանի որ գնացին դէպի ասորեստանցիները,ուրախացաւ Եփրեմն առանձին, սիրեց կաշառքը.
9 Քանզի անոնք առանձնակեաց վայրենի իշու պէս Ասորեստան գացին։Եփրեմ վարձքով սիրականներ բռնեց։
Զի գնացին առ [79]Ասորեստանեայս. զուարթացաւ առանձինն Եփրեմ, սիրեաց զկաշառս:

8:9: Զի գնացին առ Ասորեստանեայս. զուարթացաւ առանձինն Եփրեմ, սիրեաց զկաշառս[10414].
[10414] Ոմանք. Զուարճացաւ առանձինն Եփրեմ։
9 Քանի որ գնացին դէպի ասորեստանցիները,ուրախացաւ Եփրեմն առանձին, սիրեց կաշառքը.
9 Քանզի անոնք առանձնակեաց վայրենի իշու պէս Ասորեստան գացին։Եփրեմ վարձքով սիրականներ բռնեց։
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8:98:9 Они пошли к Ассуру, как дикий осел, одиноко бродящий; Ефрем приобретал подарками расположение к себе.
8:9 ὅτι οτι since; that αὐτοὶ αυτος he; him ἀνέβησαν αναβαινω step up; ascend εἰς εις into; for Ἀσσυρίους ασσυριος bloom / flourish again καθ᾿ κατα down; by ἑαυτὸν εαυτου of himself; his own Εφραιμ εφραιμ Ephraim; Efrem δῶρα δωρον present ἠγάπησαν αγαπαω love
8:9 כִּֽי־ kˈî- כִּי that הֵ֨מָּה֙ hˈēmmā הֵמָּה they עָל֣וּ ʕālˈû עלה ascend אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur פֶּ֖רֶא pˌere פֶּרֶא zebra בֹּודֵ֣ד bôḏˈēḏ בדד be alone לֹ֑ו lˈô לְ to אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim הִתְנ֥וּ hiṯnˌû תנה recount אֲהָבִֽים׃ ʔᵃhāvˈîm אַהַב love
8:9. quia ipsi ascenderunt ad Assur onager solitarius sibi Ephraim munera dederunt amatoribusFor they are gone up to Assyria, a wild ass alone by himself: Ephraim hath given gifts to his lovers.
9. For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
8:9. For they have gone up to Assur, a wild ass alone by himself. Ephraim has given presents to his lovers.
8:9. For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers:

8:9 Они пошли к Ассуру, как дикий осел, одиноко бродящий; Ефрем приобретал подарками расположение к себе.
8:9
ὅτι οτι since; that
αὐτοὶ αυτος he; him
ἀνέβησαν αναβαινω step up; ascend
εἰς εις into; for
Ἀσσυρίους ασσυριος bloom / flourish again
καθ᾿ κατα down; by
ἑαυτὸν εαυτου of himself; his own
Εφραιμ εφραιμ Ephraim; Efrem
δῶρα δωρον present
ἠγάπησαν αγαπαω love
8:9
כִּֽי־ kˈî- כִּי that
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
עָל֣וּ ʕālˈû עלה ascend
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
פֶּ֖רֶא pˌere פֶּרֶא zebra
בֹּודֵ֣ד bôḏˈēḏ בדד be alone
לֹ֑ו lˈô לְ to
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
הִתְנ֥וּ hiṯnˌû תנה recount
אֲהָבִֽים׃ ʔᵃhāvˈîm אַהַב love
8:9. quia ipsi ascenderunt ad Assur onager solitarius sibi Ephraim munera dederunt amatoribus
For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath given gifts to his lovers.
9. For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
8:9. For they have gone up to Assur, a wild ass alone by himself. Ephraim has given presents to his lovers.
8:9. For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:9: They are gone up to Assyria - For succor.
A wild ass alone by himself - Like that animal, jealous of its liberty, and suffering no rival. If we may credit Pliny and others, one male wild ass will keep a whole flock of females to himself, suffer no other to approach them, and even bite off the genitals of the colts, lest in process of time they should become his rivals. "Mares singuli faeminarum gregibus imperitant; timent libidinis aemulos, et ideo gravidas custodiunt, morsuque natos mares castrant." - Hist. Nat., lib. viii., c. 30. The Israelites, with all this selfishness and love of liberty, took no step that did not necessarily lead to their thraldom and destruction.
Ephraim hath hired lovers - Hath subsidized the neighboring heathen states.
Albert Barnes: Notes on the Bible - 1834
8:9: For they are gone up to Assyria - The ground of this their captivity is that wherein they placed their hope of safety. They shall be presently swallowed up; "for" they went to Asshur. The holy land being then honored by the spectral presence of God, all nations are said to "go up" to it. Now, since Israel forgetting God, their strength and their glory, went to the Assyrian for help, he is said to "go up" there, where he went as a suppliant.
A wild donkey alone by himself - As "the ox" which "knoweth its owner, and the donkey its Master's crib," represents each believer, of Jew or Gentile; Israel, who would not know Him, is called the "wild ass." The "pere," or "wild ass" of the East , is "heady, unruly, undisciplinable" , "obstinate, running with swiftness far outstripping the swiftest horse" , whither his lust, hunger, thirst, draw him without rule or direction, hardly to be turned aside from his intended course." Although often found in bands, one often breaks away by himself, exposing itself for a prey to lions, from where it is said, "the wild donkey is the lion's prey in the wilderness" (Ecclus. 13:19). Wild as the Arab was, a "wild ass' colt by himself" , is to him a proverb for one , "singular, obstinate, pertinacious in his purpose." Such is man by nature Job 11:12; such, it was foretold to Abraham, Ishmael would be Gen 16:12; such Israel again became; "stuborn, heady, selfwilled, refusing to be ruled by God's law and His counsel, in which he might find safety, and, of his own mind, running to the Assyrian," there to perish.
Ephraim hath hired lovers or loves - The plural, in itself, shows that they were sinful loves, since God had said, "a man shall cleave unto his wife and they twain shall be one flesh." These sinful "loves" or "lovers" she was not tempted by, but she herself invited them (see Eze 16:33-34). It is a special and unwonted sin, when woman, forsaking the modesty which God gives her as a defense, becomes the temptress. "Like such a bad woman, luring others to love her, they, forsaking God, to whom, as by covenant of marriage, they ought to have cleaved, and on Him alone to have depended, sought to make friends of the Assyrian, to help them in their rebellions against Him, and so put themselves to that charge (as sinners usually do) in the service of sin, which in God's service they need not to have been at."
And yet that which God pictures under colors so offensive, what was it in human eyes? The "hire" was presents of gold to powerful nations, whose aid, humanly speaking, Israel needed. But wheRev_er it abandoned its trust in God, it adopted their idols. "Whoever has recourse to human means, without consulting God, or consulting whether He will, or will not bless them, is guilty of unfaithfulness which often leads to many others. He becomes accustomed to the tone of mind of those whose protection he seeks, comes insensibly to approve even their errors, loses purity of heart and conscience, sacrifices his light and talents to the service of the powers, under whose shadow he wishes to live under repose."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: they: Hos 5:13, Hos 7:11; Kg2 15:19; Eze 23:5-9
a wild: Job 39:5-8; Jer 2:24
hath: Hos 2:5-7, Hos 2:10, Hos 12:1; Isa 30:6; Eze 16:33, Eze 16:34
lovers: Heb. loves
Carl Friedrich Keil and Franz Delitzsch
8:9
"For they went up to Asshur; wild ass goes alone by itself; Ephraim sued for loves. Hos 8:10. Yea, though they sue among the nations, now will I gather them, and they will begin to diminish on account of the burden of the king of the princes." Going to Assyria is defined still further in the third clause as suing for loves, i.e., for the favour and help of the Assyrians. The folly of this suing is shown in the clause, "wild ass goes by itself alone," the meaning and object of which have been quite mistaken by those who supply a כ simil. For neither by connecting it with the preceding words thus, "Israel went to Asshur, like a stubborn ass going by itself" (Ewald), nor by attaching to it those which follow, "like a wild ass going alone, Ephraim sued for loves," do we get any suitable point of comparison. The thought is rather this: whilst even a wild ass, that stupid animal, keeps by itself to maintain its independence, Ephraim tries to form unnatural alliances with the nations of the world, that is to say, alliances that are quite incompatible with its vocation. Hithnâh, from tânâh, probably a denom. of 'ethnâh (see at Hos 2:14), to give the reward of prostitution, here in the sense of bargaining for amours, or endeavouring to secure them by presents. The kal yithnū has the same meaning in Hos 8:10. The word אקבּצם, to which different renderings have been given, can only have a threatening or punitive sense here; and the suffix cannot refer to בּגּוים, but only to the subject contained in yithnu, viz., the Ephraimites. The Lord will bring them together, sc. among the nations, i.e., bring them all thither. קבּץ is used in a similar sense in Hos 9:6. The more precise definition is added in the next clause, in the difficult expression ויּחלּוּ מעט, in which ויּחלּוּ may be taken most safely in the sense of "beginning," as in Judg 20:31; 2Chron 29:17, and Ezek 9:6, in all of which this form occurs, and מעט as an adject. verb., connected with החל like the adjective כּהות in 1Kings 3:2 : "They begin to be, or become, less (i.e., fewer), on account of the burden of the king of princes," i.e., under the oppression which they will suffer from the king of Assyria, not by war taxes or deportation, but when carried away into exile. מלך שׂרים = מלך מלכים is a term applied to the great Assyrian king, who boasted, according to Is 10:8, that his princes were all kings.
Geneva 1599
8:9 For they are gone up to Assyria, a (g) wild ass alone by himself: Ephraim hath hired lovers.
(g) They never cease, but run to and fro to seek help.
John Gill
8:9 For they are gone up to Assyria,.... Or, "though they should go up to Assyria" (g); to the king of Assyria, to gain his friendship, and enter into alliance with him; as, when Pal king of Assyria came against them, Menahem king of Israel went forth to meet him, and gave him a thousand talents of silver to be his confederate, and strengthen his kingdom, 4Kings 15:19; yet this hindered not but that Israel was at length swallowed up by that people, and scattered by them among the nations; for this is not to be understood of their going captive into the land of Assyria, as the Targum interprets it:
a wild ass alone by himself; which may be applied either to the king of Assyria, and be considered as a description of him, to whom Israel went for help and friendship; who, though he took their present, and made them fair promises, yet was perfidious, unsociable, and inhuman, studied only his own advantage, and not their good: or to the Israelites that went to him, who were as sottish and stupid as the ass, and as headstrong and unruly as that, and, like it, lustful, and impetuous in their lusts; running to and fro for the satisfying of them, and taking no advice, nor suffering themselves to be controlled, and, being alone, became an easy prey to the Assyrian lion: or yet they should be as "a wild ass alone by itself" (h); notwithstanding all the methods they took to obtain the friendship and alliance of the king of Assyria, yet they should be carried captive by him, and dwell in the captivity like a wild ass in the wilderness; and so it is to be understood here, agreeably to Job 24:5; otherwise, as Bochart (i) has proved from various writers, these creatures go in flocks:
Ephraim hath hired lovers; by giving presents to the kings of Assyria and Egypt, to be their allies and confederates, patrons and defenders, 4Kings 15:19; who are represented as their gallants, with whom Ephraim or the ten tribes committed adultery, departing from God their Husband, and liege Lord and King, and from his true worship; see Ezek 16:26. R. Elias Levita (k) observes, that some interpret the words, "Ephraim made a covenant with lovers".
(g) "quamvis, etiamsi ascenderint"; so Schmidt observes it may be rendered, though he chooses to render it by "quando", "when they should go up", &c. (h) "erunt onager, qui solitarius sibi est", Schmidt. (i) Hierozoic. par. 1. l. 3. c. 16. col. 870. (k) Tishbi, p. 267.
John Wesley
8:9 Gone up - Israel is like a wild ass. A wild ass - Stubborn, wild, untamed. Alone - Solitary, where is no path or tract; so they were in their captivity.
Robert Jamieson, A. R. Fausset and David Brown
8:9 gone . . . to Assyria--referring to Menahem's application for Pul's aid in establishing him on the throne (compare Hos 5:13; Hos 7:11). Menahem's name is read in the inscriptions in the southwest palace of Nimrod, as a tributary to the Assyrian king in his eighth year. The dynasty of Pul, or Phalluka, was supplanted at Nineveh by that of Tiglath-pileser, about 768 (or 760) B.C. Semiramis seems to have been Pul's wife, and to have withdrawn to Babylon in 768; and her son, Nabonassar, succeeding after a period of confusion, originated "the era of Nabonassar," 747 B.C. [G. V. SMITH]. Usually foreigners coming to Israel's land were said to "go up"; here it is the reverse, to intimate Israel's sunken state, and Assyria's superiority.
wild ass--a figure of Israel's headstrong perversity in following her own bent (Jer 2:24).
alone by himself--characteristic of Israel in all ages: "lo, the people shall dwell alone" (Num 23:9; compare Job 39:5-8).
hired lovers--reversing the ordinary way, namely, that lovers should hire her (Ezek 16:33-34).
8:108:10: վասն այնորիկ մատնեսցին ՚ի մէջ ազգաց։ Բայց ա՛յժմ ընկալայց զնոսա՝ եւ դադարեսցեն փոքր մի յօծանելոյ թագաւո՛րս եւ իշխանս։
10 դրա համար էլ կը մատնուի ազգերին: Բայց այժմ կ’ընդունեմ նրանց,եւ մի փոքր կը դադարեն թագաւորներ եւ իշխաններ օծելուց:
10 Թէեւ ազգերէն օգնականներ վարձքով բռնեն ալ, հիմա զանոնք պիտի հաւաքեմ. Թագաւորն ու իշխանները օծելէ քիչ մը պիտի դադարին*։
Վասն այնորիկ մատնեսցին ի մէջ ազգաց. բայց այժմ ընկալայց զնոսա, եւ դադարեսցեն փոքր մի յօծանելոյ թագաւորս եւ իշխանս:

8:10: վասն այնորիկ մատնեսցին ՚ի մէջ ազգաց։ Բայց ա՛յժմ ընկալայց զնոսա՝ եւ դադարեսցեն փոքր մի յօծանելոյ թագաւո՛րս եւ իշխանս։
10 դրա համար էլ կը մատնուի ազգերին: Բայց այժմ կ’ընդունեմ նրանց,եւ մի փոքր կը դադարեն թագաւորներ եւ իշխաններ օծելուց:
10 Թէեւ ազգերէն օգնականներ վարձքով բռնեն ալ, հիմա զանոնք պիտի հաւաքեմ. Թագաւորն ու իշխանները օծելէ քիչ մը պիտի դադարին*։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 Хотя они и посылали дары к народам, но скоро Я соберу их, и они начнут страдать от бремени царя князей;
8:10 διὰ δια through; because of τοῦτο ουτος this; he παραδοθήσονται παραδιδωμι betray; give over ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste νῦν νυν now; present εἰσδέξομαι εισδεχομαι receive αὐτούς αυτος he; him καὶ και and; even κοπάσουσιν κοπαζω exhausted; abate μικρὸν μικρος little; small τοῦ ο the χρίειν χριω anoint βασιλέα βασιλευς monarch; king καὶ και and; even ἄρχοντας αρχων ruling; ruler
8:10 גַּ֛ם gˈam גַּם even כִּֽי־ kˈî- כִּי that יִתְנ֥וּ yiṯnˌû תנה recount בַ va בְּ in † הַ the גֹּויִ֖ם ggôyˌim גֹּוי people עַתָּ֣ה ʕattˈā עַתָּה now אֲקַבְּצֵ֑ם ʔᵃqabbᵊṣˈēm קבץ collect וַ wa וְ and יָּחֵ֣לּוּ yyāḥˈēllû חלל defile מְּעָ֔ט mmᵊʕˈāṭ מְעַט little מִ mi מִן from מַּשָּׂ֖א mmaśśˌā מַשָּׂא burden מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king שָׂרִֽים׃ śārˈîm שַׂר chief
8:10. sed et cum mercede conduxerint nationes nunc congregabo eos et quiescent paulisper ab onere regis et principumBut even though they shall have hired the nations, now will I gather them together: and they shall rest a while from the burden of the king, and the princes.
10. Yea, though they hire among the nations, now will I gather them; and they begin to be minished by reason of the burden of the king of princes.
8:10. But even when they will have brought the nations together for the sake of money, now I will assemble them. And they will rest for a little while from the burden of the king and the leaders.
8:10. Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.
Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes:

8:10 Хотя они и посылали дары к народам, но скоро Я соберу их, и они начнут страдать от бремени царя князей;
8:10
διὰ δια through; because of
τοῦτο ουτος this; he
παραδοθήσονται παραδιδωμι betray; give over
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
νῦν νυν now; present
εἰσδέξομαι εισδεχομαι receive
αὐτούς αυτος he; him
καὶ και and; even
κοπάσουσιν κοπαζω exhausted; abate
μικρὸν μικρος little; small
τοῦ ο the
χρίειν χριω anoint
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἄρχοντας αρχων ruling; ruler
8:10
גַּ֛ם gˈam גַּם even
כִּֽי־ kˈî- כִּי that
יִתְנ֥וּ yiṯnˌû תנה recount
בַ va בְּ in
הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
עַתָּ֣ה ʕattˈā עַתָּה now
אֲקַבְּצֵ֑ם ʔᵃqabbᵊṣˈēm קבץ collect
וַ wa וְ and
יָּחֵ֣לּוּ yyāḥˈēllû חלל defile
מְּעָ֔ט mmᵊʕˈāṭ מְעַט little
מִ mi מִן from
מַּשָּׂ֖א mmaśśˌā מַשָּׂא burden
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
שָׂרִֽים׃ śārˈîm שַׂר chief
8:10. sed et cum mercede conduxerint nationes nunc congregabo eos et quiescent paulisper ab onere regis et principum
But even though they shall have hired the nations, now will I gather them together: and they shall rest a while from the burden of the king, and the princes.
8:10. But even when they will have brought the nations together for the sake of money, now I will assemble them. And they will rest for a little while from the burden of the king and the leaders.
8:10. Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Ст. 10-й в подлиннике очень темен и понимается различно; русский перевод стиха представляет только одно из толкований. По смыслу русского текста в ст. 10-м содержится угроза народу: несмотря на то, что Израиль дарами (ithnu) старался приобрести дружбу язычников, он будет "собран" среди них, собран, как дополняют комментаторы, для суда, для истребления (ad pugnam, ad jndicium subeudum, ad excidium, Кнабенбауер), - отправлен в качестве пленника в языческую землю. Гл. kabaz, собирать, в Иер XII:3; Иез XXII:20; Мих IV:12; Ос IX:6; употребляется о собрании с целью наказания. Находясь в плену, Израиль будет страдать или с еврейского (vajechelu meat) "начнет делаться малым", уменьшаться в количестве от бремени царя князей. Выражение melech schaim, царей князей равняется выражению melech melachim и, по мнению многих толкователей (Эвальд, Гитциг, Кнабенб. ) употреблено пророком о царе ассирийском (ср. Ис Х:8; XXXVI:4, 13; Иез XXVI:7). Славянский текст ст. 10, соответствующий греч., дает мысль другую. Чтение, сего ради предадутся во языки произошло от того, что LXX евр. ithnu (дают) вокализировали, как juthnu и перевели paradoqhsontai (будут преданы). Вместо слов рус. текста "они начнут страдать от бремени царя князей" в слав. с греч. читается: "и почиют (kopasousin) мало еже помазати царя и князи". Новейшие толкователи (Оорт, Велльг., Новак, Гоонакер) отдают предпочтение греч. тексту и понимают выражение о царе и князьях израильских. В словах пророка звучит ирония: пусть в плену Израиль отдохнет от тех переворотов, благодаря которым так часто приходилось помазывать царей.
Adam Clarke: Commentary on the Bible - 1831
8:10: For the burden of the king of princes - The exactions of the Assyrian king, and the princes of the provinces.
Albert Barnes: Notes on the Bible - 1834
8:10: Yea, though they have hired - Or better, "because or when they hinge among the pagan, now will I gather them;" i. e., I will gather the nations together. The sin of Israel should bring its own punishment. He sent presents to the king of Assyria, in order to strengthen himself against the will of God; "he thought himself secured by his league made with them; but he should find himself much deceived in his policy;" he had "hired among them" only; "now," ere long, very speedily, God Himself would "gather them," i. e., those very nations, not in part, but altogether; not for the help of Israel, but for its destruction. As though a man would let out some water from a deep lake ponded up, the water, as it oozed out, loosened more and more the barriers which withheld it, until, at length, all gave way, and the water of the lake was poured out in one wide wild waste, desolating all, over which it swept. It may be, that Assyria would not have known of, or noticed Israel, had not Israel first invited him.
And they shall sorrow a little for the burden of the king of princes - So great shall be the burden of the captivity hereafter, that they shall then sorrow but little for any burdens put upon them now, and which they now feel so heavy. "The king of princes" is the king of Assyria, who said, "Are not my princes altogether kings?" Isa 10:8. The burden of plained will then be the thousand talents of silver which Menahem gave to Pul, king of Assyria, to support him in his usurpation, and in order to pay which, he "exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver" Kg2 15:19-20.
If we adopt the English margin, "begin," we must render, "and they shall begin to be minished through the burden of the king of the princes," i. e., they shall be gradually reduced and brought low through the exactions of the Assyrians, until in the end they shall be carried away. This describes the gradual decay of Israel, first through the exactions of Pul, then through the captivity of Gilead by Tiglathpileser.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: now: Hos 10:10; Eze 16:37, Eze 23:9, Eze 23:10, Eze 23:22-26, Eze 23:46, Eze 23:47
sorrow a little: or, begin to sorrow in a little while, as, Hag 2:6
for: Kg2 14:26, Kg2 15:19, Kg2 15:20, Kg2 17:3; Ch1 5:26
the king: Isa 10:8, Isa 36:13; Eze 26:7; Dan 2:37
Geneva 1599
8:10 Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the (h) burden of the king of princes.
(h) That is, for the king and the princes will lay upon them: and by this means the Lord brings them to repentance.
John Gill
8:10 Yea, though they have hired among the nations,.... That is, lovers, as before; got into confederacies and alliances with the nations about them, thinking thereby to strengthen their hands, and secure themselves and their kingdom; particular regard may be had to the Egyptians, as distinct from the Assyrians, whom they privately engaged on their side to shake off the Assyrian yoke, or their obligation to send yearly presents to the Assyrian king:
now will I gather them; either the Assyrians against them, to invade their land, besiege their city, and take and carry them captive; or the Israelites in a body into the city of Samaria, and there be cooped up, and taken and destroyed, or carried captive; for this is not to be interpreted of the collection of them out of their captivity, as the Targum and Jarchi, but of the gathering of them together for their destruction:
and they shall sorrow a little for the burden of the king of princes; the tax or tribute imposed upon them by the king of Assyria, whose princes were altogether kings, Is 10:8; and who used to be called king of kings, being at the head of a monarchy, which had many kings subject to it; as the kings of Babylon were afterwards called, Ezek 26:7; this may refer to the yearly present or tribute, which Hoshea king of Israel was obliged to give to the king of Assyria, which he was very uneasy at, and did not pay it, which drew upon him the resentment of the Assyrian king; and that sorrow and uneasiness which that tribute gave the king of Israel and his people were but little and small in comparison of what they after found; it was the beginning of sorrows to them: and so some render the words, "they began" (l); that is, to sorrow and complain "a little"; or this may refer to their burdens and oppressions when in captivity, which were laid upon them by the king of Assyria, and the princes, the rulers, and governors of the several places where the Israelites were carried captive: even the "few that shall remain" (m), as some render it; and not die by famine, pestilence, and sword. Kimchi and Ben Melech think there is a deficiency of the copulative and between king and princes; which is supplied by the Targum, and by the Septuagint, Vulgate Latin, Syriac, and Arabic versions, which read, "the king and princes".
(l) "incipient", Calvin; "ceperunt enim paululum", Junius & Tremellius, Piscator, Zanchius, Drusius, Tarnovius, so Ben Melech. (m) "et remanebunt pauci", Schmidt; a rad. "durare, permanere".
John Wesley
8:10 Gather them - I will assemble them together, that they may be taken and destroyed together. A little - For a while before their final captivity. The burden - The tribute laid on them by the king.
Robert Jamieson, A. R. Fausset and David Brown
8:10 will I gather them--namely, the nations (Assyria, &c.) against Israel, instead of their assisting her as she had wished (Ezek 16:37).
a little--rather, "in a little" [HENDERSON]. English Version gives good sense: They shall sorrow "a little" at the imposition of the tribute; God suspended yet the great judgment, namely, their deportation by Assyria.
the burden of the king of princes--the tribute imposed on Israel (under Menahem) by the Assyrian king Pul, (4Kings 15:19-22), who had many "princes" under his sway (Is 10:8).
8:118:11: Զի յաճախեաց Եփրեմ սեղանս. եւ եղեն նմա ՚ի մեղս սեղա՛նքն սիրեցեալք։
11 Եփրեմն առատացրեց զոհասեղանները,եւ նրա սիրելի զոհասեղանները մեղք դարձան նրան:
11 Քանզի Եփրեմ շատ սեղաններ շինեց, Որոնք իրեն մեղքի համար եղան։
Զի յաճախեաց Եփրեմ սեղանս. եւ եղեն նմա ի մեղս սեղանքն սիրեցեալք:

8:11: Զի յաճախեաց Եփրեմ սեղանս. եւ եղեն նմա ՚ի մեղս սեղա՛նքն սիրեցեալք։
11 Եփրեմն առատացրեց զոհասեղանները,եւ նրա սիրելի զոհասեղանները մեղք դարձան նրան:
11 Քանզի Եփրեմ շատ սեղաններ շինեց, Որոնք իրեն մեղքի համար եղան։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 ибо много жертвенников настроил Ефрем для греха, ко греху послужили ему эти жертвенники.
8:11 ὅτι οτι since; that ἐπλήθυνεν πληθυνω multiply Εφραιμ εφραιμ Ephraim; Efrem θυσιαστήρια θυσιαστηριον altar εἰς εις into; for ἁμαρτίας αμαρτια sin; fault ἐγένοντο γινομαι happen; become αὐτῷ αυτος he; him θυσιαστήρια θυσιαστηριον altar ἠγαπημένα αγαπαω love
8:11 כִּֽי־ kˈî- כִּי that הִרְבָּ֥ה hirbˌā רבה be many אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim מִזְבְּחֹ֖ת mizbᵊḥˌōṯ מִזְבֵּחַ altar לַ la לְ to חֲטֹ֑א ḥᵃṭˈō חטא miss הָיוּ־ hāyû- היה be לֹ֥ו lˌô לְ to מִזְבְּחֹ֖ות mizbᵊḥˌôṯ מִזְבֵּחַ altar לַ la לְ to חֲטֹֽא׃ ḥᵃṭˈō חטא miss
8:11. quia multiplicavit Ephraim altaria ad peccandum factae sunt ei arae in delictumBecause Ephraim hath made many altars to sin: altars are become to him unto sin.
11. Because Ephraim hath multiplied altars to sin, altars have been unto him to sin.
8:11. For Ephraim multiplied altars to sin, and sanctuaries have become an offense for him.
8:11. Because Ephraim hath made many altars to sin, altars shall be unto him to sin.
Because Ephraim hath made many altars to sin, altars shall be unto him to sin:

8:11 ибо много жертвенников настроил Ефрем для греха, ко греху послужили ему эти жертвенники.
8:11
ὅτι οτι since; that
ἐπλήθυνεν πληθυνω multiply
Εφραιμ εφραιμ Ephraim; Efrem
θυσιαστήρια θυσιαστηριον altar
εἰς εις into; for
ἁμαρτίας αμαρτια sin; fault
ἐγένοντο γινομαι happen; become
αὐτῷ αυτος he; him
θυσιαστήρια θυσιαστηριον altar
ἠγαπημένα αγαπαω love
8:11
כִּֽי־ kˈî- כִּי that
הִרְבָּ֥ה hirbˌā רבה be many
אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim
מִזְבְּחֹ֖ת mizbᵊḥˌōṯ מִזְבֵּחַ altar
לַ la לְ to
חֲטֹ֑א ḥᵃṭˈō חטא miss
הָיוּ־ hāyû- היה be
לֹ֥ו lˌô לְ to
מִזְבְּחֹ֖ות mizbᵊḥˌôṯ מִזְבֵּחַ altar
לַ la לְ to
חֲטֹֽא׃ ḥᵃṭˈō חטא miss
8:11. quia multiplicavit Ephraim altaria ad peccandum factae sunt ei arae in delictum
Because Ephraim hath made many altars to sin: altars are become to him unto sin.
8:11. For Ephraim multiplied altars to sin, and sanctuaries have become an offense for him.
8:11. Because Ephraim hath made many altars to sin, altars shall be unto him to sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Вместо слов ко греху послужили ему эти жертвенники в слав. с греч. читается: "во грехи быша ему требища возлюбленная" (hgaphmena); последнее слово, не имеющее соответствия в евр. тексте, по-видимому, внесено из следующего стиха.
Adam Clarke: Commentary on the Bible - 1831
8:11: Many altars to sin - Though it does not appear that the Jews in Babylon were obliged to worship the idols of the country, except in the case mentioned by Daniel, yet it was far otherwise with the Israelites in Assyria, and the other countries of their dispersion. Because they had made many altars to sin while they were in their own land, they were obliged to continue in the land of their captivity a similar system of idolatry against their will. Thus they felt and saw the evil of their idolatry, without power to help themselves.
Albert Barnes: Notes on the Bible - 1834
8:11: Because Ephraim hath made many altars to sin, altars shall indeed be unto him to sin - that is, they shall be proved to him to be so, by the punishment which they shall draw upon him. The prophet had first shown them their folly in forsaking God for the help of man; now he shows them the folly of attempting to "secure themselves by their great shew and pretences of religion and devotion in a false way." God had appointed "one" altar at Jerusalem. There He willed the sacrifices to be offered, which He would accept. To multiply altars, much more to set up altars against the one altar, was to multiply sin. Hosea charges Israel elsewhere with this multiplying of altars, as a grievous sin. "According to the multitude of his fruit, he hath increased altars. Their altars are as heaps in the furrows of the field" Hos 10:1; Hos 12:11. They pretended doubtless, that they did it for a religious end, that they might thereon offer sacrifices for the expiation of their sins and appeasing of God. They endeavored to unite their own selfwill and the outward service of God. Therein they might deceive themselves; but they could not deceive God. He calls their act by its true name. To make altars at their own pleasure and to offer sacrifices upon them, under any pretence whatever, was to sin. So then, as many altars as they reared, so often did they repeat their sin; and this sin should be their only fruit. They should be, but only for sin. So God says of the two calves, "This thing became a sin" Kg1 12:30, and of the indiscriminate consecration of priests (not of the family of Aaron), "This thing became sin unto the house of Jeroboam, even to cut it off and to destroy it from the face of the earth" Kg1 13:33-34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: many: Hos 10:1, Hos 10:2, Hos 10:8, Hos 12:11; Isa 10:10, Isa 10:11
altars: Deu 4:28; Jer 16:13
Carl Friedrich Keil and Franz Delitzsch
8:11
This threat is accounted for in Hos 8:11., by an allusion to the sins of Israel. Hos 8:11. "For Ephraim has multiplied altars for sinning, the altars have become to him for sinning. Hos 8:12. I wrote to him the fulnesses of my law; they were counted as a strange thing." Israel was to have only one altar, and that in the place where the Lord would reveal His name (Deut 12:5.). But instead of that, Ephraim had built a number of altars in different places, to multiply the sin of idolatry, and thereby heap more and more guilt upon itself. לחטא is used, in the first clause, for the act of sin; and in the second, for the consequences of that act. And this was not done from ignorance of the divine will, but from neglect of the divine commandments. אכתּוב is a historical present, indicating that what had occurred was continuing still. These words refer unquestionably to the great number of the laws written in the Mosaic thorah. רבו, according to the chethib רבּו, with ת dropped, equivalent to רבבה, as in 1Chron 29:7, ten thousand, myriads. The Masoretes, who supposed the number to be used in an arithmetical sense, altered it, as conjecturally unsuitable, into רבּי, multitudes, although רב does not occur anywhere else in the plural. The expression "the myriads of my law" is hyperbolical, to indicate the almost innumerable multitude of the different commandments contained in the law. It was also in a misapprehension of the nature of the hyperbole that the supposition originated, that אכתּוב was a hypothetical future (Jerome). כּמו זר, like something foreign, which does not concern them at all.
John Gill
8:11 Because Ephraim hath, made many altars to sin,.... Not with an intention to commit sin, but to offer sacrifice for sin, and make atonement for it, as they thought; but these altars being erected for the sake of idols, and sacrifices offered on them to them, they sinned in so doing, and were the cause of sin in others, who were drawn into it by their example; as they were made to sin, or drawn into it, by Jeroboam their king, These altars were those set up at Dan and Bethel, and in all high places, and tops of mountains, where they sacrificed to idols; and which was contrary to the express command of God, who required sacrifice only at one place, and on one altar, Deut 12:5; typical of the one altar Christ, and his alone sacrifice, who is the only Mediator between God and man; and they are guilty of the same crime as Ephraim here, who make use of more, or neglect him;
altars shall be unto him for sin; either these same altars, and the sacrifices offered on them, shall be reckoned and imputed to him as sins, trod shall be the cause of his condemnation and punishment: or, "let the altars be unto him for sin", so some (n); since he will have them, let him have them, and go on in sinning, till he has filled up the measure of his sins, and brought on him just condemnation; or else other altars are meant, even in the land of Assyria, where, since they were so fond of multiplying altars, they should have altars enough to sin at, whereby their sins would be increased, and their punishment for them aggravated. The Targum is,
"seeing the house of Ephraim hath multiplied altars to sin, the altars of their idols shall he to them for a stumbling block,''
or ruin; so sin is taken in a different sense, both for guilt, and the punishment of it.
(n) "santo ergo illi altaria ad peccandum", Rivet.
John Wesley
8:11 Altars - Those which they shall find in Assyria. To sin - Shall be the occasion of his greater guilt and punishment.
Robert Jamieson, A. R. Fausset and David Brown
8:11 God in righteous retribution gives them up to their own way; the sin becomes its own punishment (Prov 1:31).
many altars--in opposition to God's law (Deut 12:5-6, Deut 12:13-14).
to sin . . . to sin--Their altars which were "sin" (whatever religious intentions they might plead) should be treated as such, and be the source of their punishment (3Kings 12:30; 3Kings 13:34).
8:128:12: Գրեցից ՚ի վերայ նոցա բազմութիւն. եւ կրօնք նորա յօտարոտի՛ս համարեցան[10415]։ [10415] Ոսկան. Գրեցի ՚ի վերայ նոցա բազ՛՛։
12 Բազմաթիւ պատգամներ կը գրեմ նրանց,բայց նրա կուռքերը օտարոտի կը համարուեն,նաեւ նրա սիրելի զոհասեղանները:
12 Իմ օրէնքիս մեծ բաները անոր գրեցի, Սակայն օտար բանի պէս սեպուեցաւ։
Գրեցից ի վերայ նոցա բազմութիւն, եւ կրօնք նորա յօտարոտիս համարեցան:

8:12: Գրեցից ՚ի վերայ նոցա բազմութիւն. եւ կրօնք նորա յօտարոտի՛ս համարեցան[10415]։
[10415] Ոսկան. Գրեցի ՚ի վերայ նոցա բազ՛՛։
12 Բազմաթիւ պատգամներ կը գրեմ նրանց,բայց նրա կուռքերը օտարոտի կը համարուեն,նաեւ նրա սիրելի զոհասեղանները:
12 Իմ օրէնքիս մեծ բաները անոր գրեցի, Սակայն օտար բանի պէս սեպուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 Написал Я ему важные законы Мои, но они сочтены им как бы чужие.
8:12 καταγράψω καταγραφω inscribe αὐτῷ αυτος he; him πλῆθος πληθος multitude; quantity καὶ και and; even τὰ ο the νόμιμα νομιμος he; him εἰς εις into; for ἀλλότρια αλλοτριος another's; stranger ἐλογίσθησαν λογιζομαι account; count θυσιαστήρια θυσιαστηριον altar τὰ ο the ἠγαπημένα αγαπαω love
8:12 אֶ֨כְתָּבאכתוב־ *ʔˌeḵtov- כתב write לֹ֔ו lˈô לְ to רֻבֵּ֖ירבו *rubbˌê רֹב multitude תֹּֽורָתִ֑י tˈôrāṯˈî תֹּורָה instruction כְּמֹו־ kᵊmô- כְּמֹו like זָ֖ר zˌār זָר strange נֶחְשָֽׁבוּ׃ neḥšˈāvû חשׁב account
8:12. scribam ei multiplices leges meas quae velut alienae conputatae suntI shall write to him my manifold laws, which have been accounted as foreign.
12. Though I write for him my law in ten thousand , they are counted as a strange thing.
8:12. I will write to him my intricate laws, which have been treated like strangers.
8:12. I have written to him the great things of my law, [but] they were counted as a strange thing.
I have written to him the great things of my law, [but] they were counted as a strange thing:

8:12 Написал Я ему важные законы Мои, но они сочтены им как бы чужие.
8:12
καταγράψω καταγραφω inscribe
αὐτῷ αυτος he; him
πλῆθος πληθος multitude; quantity
καὶ και and; even
τὰ ο the
νόμιμα νομιμος he; him
εἰς εις into; for
ἀλλότρια αλλοτριος another's; stranger
ἐλογίσθησαν λογιζομαι account; count
θυσιαστήρια θυσιαστηριον altar
τὰ ο the
ἠγαπημένα αγαπαω love
8:12
אֶ֨כְתָּבאכתוב־
*ʔˌeḵtov- כתב write
לֹ֔ו lˈô לְ to
רֻבֵּ֖ירבו
*rubbˌê רֹב multitude
תֹּֽורָתִ֑י tˈôrāṯˈî תֹּורָה instruction
כְּמֹו־ kᵊmô- כְּמֹו like
זָ֖ר zˌār זָר strange
נֶחְשָֽׁבוּ׃ neḥšˈāvû חשׁב account
8:12. scribam ei multiplices leges meas quae velut alienae conputatae sunt
I shall write to him my manifold laws, which have been accounted as foreign.
8:12. I will write to him my intricate laws, which have been treated like strangers.
8:12. I have written to him the great things of my law, [but] they were counted as a strange thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Написал Я ему важные законы Мои. Евр. текст выражения ektaiv-lo rubbej thorathi, переданный в русском т. свободно, переводится и понимается неодинаково; rubbej thorathi точнее нужно бы передать - "мириаду (множество) закона Моего" или же читать вместе с Гретцем (gesch. II, 1, 460) dibrej thorathi "слова закона Моего". Так как каких-либо писанных законов, данных одному только Израилю, не было, то, очевидно, речь пророка нужно понимать о законе Моисееве, который, т. обр., существовал ужа, вопреки утверждению отрицательной критики в письменном виде ко времени пророка Осии. - Слав. т., соответствующий греч., предполагает иное чтение подлинника и дает мысль менее ясную. Конец стиха "требища возлюбленна" не имеющийся в подлиннике, полагают, перенесен из начала следующего стиха, ошибочно прочитанного LХХ-ю.
Adam Clarke: Commentary on the Bible - 1831
8:12: I have written to him the great things of my law - I have as it were inscribed my laws to them, and they have treated them as matters in which they had no interest.
Albert Barnes: Notes on the Bible - 1834
8:12: I have written to him the great things of My law - Literally, "I write." Their sin then had no excuse of ignorance. God had written their duties for them in the ten commandments with His own hand; He had written them of old and "manifoldly" , often repeated and in divers manners. He wrote those manifold things "to them" (or "for them") by Moses, not for that time only, but that they might be continually before their eyes, as if He were still writing. He had written to them since, in their histories, in the Psalms. His words were still sounding in their ears through the teaching of the prophets. God did not only give His law or Rev_elation once for all, and so leave it. By His providence and by His ministers He continually renewed the knowledge of it, so that those who ignored it, should have no excuse. This ever-renewed agency of God He expresses by the word, "I write," what in substance was long ago written. What God then wrote, were "the great things of His law" (as the converted Jews, on the day of Pentecost speak of "the great" or "wonderful things of God" ) or "the manifold things of His law," as the Apostle speaks of "the manifold wisdom of God" Eph 3:10, and says, that "God at sundry times and in divers manners spake in time past unto the fathers by the prophets" Heb 1:1.
They were counted as a strange thing by them - These "great," or "manifold things of God's law," which ought to have been continually before their eyes, in their mind and in their mouth Deu 6:7-9, they, although God had written them for them, "counted as a strange thing," a thing quite foreign and alien to them, with which they had no concern. Perhaps this was their excuse to themselves, that it Was "foreign" to "them." As Christians say now, that one is not to take God's law so precisely; that the Gospel is not so strict as the law; that people, before the grace of the Gospel, had to be stricter than with it; that "the liberty of the Gospel" is freedom, not from sin, but from duty; that such and such things belonged to the early Christians, while they were surrounded by pagan, or to the first times of the Gospel, or to the days when it was persecuted; that riches were dangerous, when people could scarcely have them, not now, when every one has them; that "vice lost half its evil, by losing all its grossness" ; that the world was perilous, when it was the Christian's open foe, not now, when it would be friends with us, and have us friends with it; that, "love not the world" was a precept for times when the world hated us, not now, when it is all around us, and steals our hearts, So Jeroboam and Israel too doubtless said, that those prohibitions of idolatry were necessary, when the pagan were still in the land, or while their forefathers were just fresh out of Egypt; that it was, after all, God, who, was worshiped under the calves; that state-policy required it; that Jeroboam was appointed by God, and must needs carry out that appointment, as he best could. With these or the like excuses, he must doubtless have excused himself, as though God's law were good, but "foreign" to "them." God counts such excuses, not as a plea, but as a sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: written: Deu 4:6-8; Neh 9:13, Neh 9:14; Psa 119:18, Psa 147:19, Psa 147:20; Pro 22:20; Eze 20:11; Rom 3:1, Rom 7:12
but: Hos 4:6; Kg2 17:15, Kg2 17:16; Neh 9:26; Psa 50:17; Isa 30:9; Jer 6:16, Jer 6:17
Geneva 1599
8:12 I have written to him the great things of my law, [but] they were counted as a (i) strange thing.
(i) In this way the idolaters consider the word of God as strange with regard to their own invention.
John Gill
8:12 I have written to him the great things of my law,.... Which was given by Moses to Israel at the appointment of God, in which were many commands, holy, just, and true; a multiplicity of them, as the Targum, relating to the honour of God, and the good of men; many excellent and useful ones of a moral nature, and others of a ceremonial kind; and particularly concerning sacrifices, showing what they should be, the nature and use of them, and where and on what altar they should be offered; and which pointed at the great sacrifice of the Messiah, who is both altar, sacrifice, and priest: and these things were frequently inculcated by the prophets, who from time to time were sent unto them; so that the Lord was continually writing these things to them by them, as Jarchi, Kimchi, and Ben Melech interpret it; hence they could not plead ignorance, and excuse themselves on that account. The law sometimes not only designs the law of the decalogue, and the ceremonial law, respecting sacrifices, &c. but all the books of Moses, in which are written many great and excellent things concerning Christ, his person, offices, and grace; yea, all the books of the prophets, the whole of Scripture, which is by inspiration of God, and is the writing and word of God, and not men; and of which holy men of God were the "amanuenses"; and in which many valuable and precious things are recorded, even all the works of God, of creation, providence, and grace; yea, the various thoughts, counsels, and purposes of his heart, relating to the salvation of men, are transcribed here; and the manifold grace of God, or each of the doctrines of grace, are contained herein, especially in the doctrinal and evangelical part of it, which is sometimes called the law of the Lord, even of Christ; and the law or doctrine of faith; see Ps 119:18; here are delivered and held forth the great doctrines of a trinity of Persons in the Godhead; of the everlasting love of God to his people, and of their choice in Christ before the world began; of the covenant of grace; of the incarnation of Christ; of redemption by him; of peace, pardon, righteousness, and atonement, through him; of eternal salvation by him; these things are written, and to be read and referred unto, and observed as the rule of faith and practice, and not unwritten traditions, pretended revelations, reveries, and dreams of men; and written they were, not for the use of the Israelites only under the former dispensation, but for the learning and instruction of us Gentiles also, Rom 3:2;
but they were counted as a strange thing; the laws respecting sacrifices more especially, and the place where they were to be offered, which are the things mentioned in the context, had been so long disregarded and disused by Ephraim or the ten tribes, that when they were put in mind of them by the prophets, they looked upon them as things they had no concern with; as laws that belonged to another people, and not to them: and so the great things of divine revelation, the great doctrines of the Gospel, are treated by many as things they have nothing to do with, not at all interesting to them; yea, as nauseous and despicable things, deserving their scorn and contempt, very ungrateful and disagreeable, and in this sense strange, as Job's breath was to his wife Job 19:17; and also as foreign to reason and good sense, and what cannot be reconciled thereunto: so the Athenians charged the doctrines of the Apostle Paul as strange, irrational, and unaccountable, Acts 17:20.
John Wesley
8:12 Written - By Moses first, by other prophets afterwards. But they were counted - Israel looks on them, as nothing to them.
Robert Jamieson, A. R. Fausset and David Brown
8:12 great things of . . . law-- (Deut 4:6, Deut 4:8; Ps 19:8; Ps 119:18, Ps 119:72; Ps 147:19-20). MAURER not so well translates, "the many things of My law."
my law--as opposed to their inventions. This reference of Hosea to the Pentateuch alone is against the theory that some earlier written prophecies have not come down to us.
strange thing--as if a thing with which they had nothing to do.
8:138:13: Սեղա՛նքն սիրեցեալք. զի թէպէտ եւ զոհեսցեն զոհս, եւ ուտիցեն զմիսն՝ Տէր ո՛չ ընկալցի զայն. արդ յիշեսցէ զանիրաւութիւնս նոցա, եւ զանօրէնութեանց նոցա վրէ՛ժ խնդրեսցէ. զի նոքա յԵգիպտո՛ս դարձան, եւ ՚ի մէջ Ասորեստանեայց պղծութիւնս կերիցեն[10416]։ [10416] Օրինակ մի. Եւ կուտիցեն զմիսն, Տէր ո՛չ... վրէժն խնդրեսցէ։
13 Թէպէտ եւ զոհեր կը մատուցեն եւ դրանց միսը կ’ուտեն, Տէրը չի ընդունի այն: Այժմ կը յիշի նրանց անիրաւութիւններըեւ վրէժ կը լուծի նրանց անօրէնութիւնների համար,քանի որ նրանք վերադարձան Եգիպտոսեւ պիղծ բաներ պիտի ուտեն ասորեստանցիների մէջ:
13 Անոնք զոհաբերութիւնը կը սիրեն, Անոնք միս կը զոհեն ու կ’ուտեն, Բայց Տէրը անոնցմէ չի հաճոյանար։Հիմա անոնց անօրէնութիւնը պիտի յիշէ Եւ անոնց մեղքերը պիտի պատժէ. Անոնք Եգիպտոս պիտի դառնան։
Սեղանքն սիրեցեալք. զի թէպէտ եւ զոհեսցեն զոհս եւ ուտիցեն զմիսն, Տէր ոչ ընկալցի զայն``. արդ յիշեսցէ զանիրաւութիւնս նոցա, եւ զանօրէնութեանց նոցա վրէժ խնդրեսցէ. նոքա յԵգիպտոս դարձան [80]եւ ի մէջ Ասորեստանեայց պղծութիւնս կերիցեն:

8:13: Սեղա՛նքն սիրեցեալք. զի թէպէտ եւ զոհեսցեն զոհս, եւ ուտիցեն զմիսն՝ Տէր ո՛չ ընկալցի զայն. արդ յիշեսցէ զանիրաւութիւնս նոցա, եւ զանօրէնութեանց նոցա վրէ՛ժ խնդրեսցէ. զի նոքա յԵգիպտո՛ս դարձան, եւ ՚ի մէջ Ասորեստանեայց պղծութիւնս կերիցեն[10416]։
[10416] Օրինակ մի. Եւ կուտիցեն զմիսն, Տէր ո՛չ... վրէժն խնդրեսցէ։
13 Թէպէտ եւ զոհեր կը մատուցեն եւ դրանց միսը կ’ուտեն, Տէրը չի ընդունի այն: Այժմ կը յիշի նրանց անիրաւութիւններըեւ վրէժ կը լուծի նրանց անօրէնութիւնների համար,քանի որ նրանք վերադարձան Եգիպտոսեւ պիղծ բաներ պիտի ուտեն ասորեստանցիների մէջ:
13 Անոնք զոհաբերութիւնը կը սիրեն, Անոնք միս կը զոհեն ու կ’ուտեն, Բայց Տէրը անոնցմէ չի հաճոյանար։Հիմա անոնց անօրէնութիւնը պիտի յիշէ Եւ անոնց մեղքերը պիտի պատժէ. Անոնք Եգիպտոս պիտի դառնան։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 В жертвоприношениях Мне они приносят мясо и едят его; Господу неугодны они; ныне Он вспомнит нечестие их и накажет их за грехи их: они возвратятся в Египет.
8:13 διότι διοτι because; that ἐὰν εαν and if; unless θύσωσιν θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice καὶ και and; even φάγωσιν φαγω swallow; eat κρέα κρεας meat κύριος κυριος lord; master οὐ ου not προσδέξεται προσδεχομαι welcome; wait for αὐτά αυτος he; him νῦν νυν now; present μνησθήσεται μιμνησκω remind; remember τὰς ο the ἀδικίας αδικια injury; injustice αὐτῶν αυτος he; him καὶ και and; even ἐκδικήσει εκδικεω vindicate; avenge τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him αὐτοὶ αυτος he; him εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἀπέστρεψαν αποστρεφω turn away; alienate καὶ και and; even ἐν εν in Ἀσσυρίοις ασσυριος unclean φάγονται φαγω swallow; eat
8:13 זִבְחֵ֣י zivḥˈê זֶבַח sacrifice הַבְהָבַ֗י havhāvˈay הַבְהָבַי [uncertain] יִזְבְּח֤וּ yizbᵊḥˈû זבח slaughter בָשָׂר֙ vāśˌār בָּשָׂר flesh וַ wa וְ and יֹּאכֵ֔לוּ yyōḵˈēlû אכל eat יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹ֣א lˈō לֹא not רָצָ֑ם rāṣˈām רצה like עַתָּ֞ה ʕattˈā עַתָּה now יִזְכֹּ֤ר yizkˈōr זכר remember עֲוֹנָם֙ ʕᵃwōnˌām עָוֹן sin וְ wᵊ וְ and יִפְקֹ֣ד yifqˈōḏ פקד miss חַטֹּאותָ֔ם ḥaṭṭôṯˈām חַטָּאת sin הֵ֖מָּה hˌēmmā הֵמָּה they מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt יָשֽׁוּבוּ׃ yāšˈûvû שׁוב return
8:13. hostias adfer adfer immolabunt carnes et comedent Dominus non suscipiet eas nunc recordabitur iniquitatis eorum et visitabit peccata eorum ipsi in Aegyptum convertenturThey shall offer victims, they shall sacrifice flesh, and shall eat it, and the Lord will not receive them: now will he remember their iniquity, and will visit their sins: they shall return to Egypt.
13. As for the sacrifices of mine offerings, they sacrifice flesh and eat it; but the LORD accepteth them not: now will he remember their iniquity, and visit their sins; they shall return to Egypt.
8:13. They will offer victims, they will immolate flesh and will eat, and the Lord will not accept them. For now he will remember their iniquity, and he will repay their sins: they will be turned back to Egypt.
8:13. They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.
They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt:

8:13 В жертвоприношениях Мне они приносят мясо и едят его; Господу неугодны они; ныне Он вспомнит нечестие их и накажет их за грехи их: они возвратятся в Египет.
8:13
διότι διοτι because; that
ἐὰν εαν and if; unless
θύσωσιν θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
φάγωσιν φαγω swallow; eat
κρέα κρεας meat
κύριος κυριος lord; master
οὐ ου not
προσδέξεται προσδεχομαι welcome; wait for
αὐτά αυτος he; him
νῦν νυν now; present
μνησθήσεται μιμνησκω remind; remember
τὰς ο the
ἀδικίας αδικια injury; injustice
αὐτῶν αυτος he; him
καὶ και and; even
ἐκδικήσει εκδικεω vindicate; avenge
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
αὐτοὶ αυτος he; him
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἀπέστρεψαν αποστρεφω turn away; alienate
καὶ και and; even
ἐν εν in
Ἀσσυρίοις ασσυριος unclean
φάγονται φαγω swallow; eat
8:13
זִבְחֵ֣י zivḥˈê זֶבַח sacrifice
הַבְהָבַ֗י havhāvˈay הַבְהָבַי [uncertain]
יִזְבְּח֤וּ yizbᵊḥˈû זבח slaughter
בָשָׂר֙ vāśˌār בָּשָׂר flesh
וַ wa וְ and
יֹּאכֵ֔לוּ yyōḵˈēlû אכל eat
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֹ֣א lˈō לֹא not
רָצָ֑ם rāṣˈām רצה like
עַתָּ֞ה ʕattˈā עַתָּה now
יִזְכֹּ֤ר yizkˈōr זכר remember
עֲוֹנָם֙ ʕᵃwōnˌām עָוֹן sin
וְ wᵊ וְ and
יִפְקֹ֣ד yifqˈōḏ פקד miss
חַטֹּאותָ֔ם ḥaṭṭôṯˈām חַטָּאת sin
הֵ֖מָּה hˌēmmā הֵמָּה they
מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt
יָשֽׁוּבוּ׃ yāšˈûvû שׁוב return
8:13. hostias adfer adfer immolabunt carnes et comedent Dominus non suscipiet eas nunc recordabitur iniquitatis eorum et visitabit peccata eorum ipsi in Aegyptum convertentur
They shall offer victims, they shall sacrifice flesh, and shall eat it, and the Lord will not receive them: now will he remember their iniquity, and will visit their sins: they shall return to Egypt.
8:13. They will offer victims, they will immolate flesh and will eat, and the Lord will not accept them. For now he will remember their iniquity, and he will repay their sins: they will be turned back to Egypt.
8:13. They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Пророк обличает израильтян не за принесение жертв вообще, а за то, что эти жертвы вызвались только желанием доставить удовольствие своему чреву, были только простыми пиршествами, принесением мяса, а не сокрушенного духа. В наказание за это небрежение в служении Богу, Израиль, по слову пророка, возвратится в Египет (ср. Втор XXVIII:68). Называя Египет, пророк не имеет в виду угрожать египетским пленом, а желает выразить общую мысль о неизбежности для народа рабства: как создание народа началось египетским рабством, так и восстановлению теократии будет предшествовать плен. В слав. и греч. т. вместо будущего времени возвратятся в Египет, читается прошед. "во Египет возвратишася", что не дает ясной мысли. Последних слов слав. -греч. т. "и во Ассирии нечистая снедят" нет ни в подлиннике, ни в других древних переводах; вероятно, они внесены позднейшей рукой из IX:3.
Adam Clarke: Commentary on the Bible - 1831
8:13: They sacrifice flesh - Bp. Newcome translates thus: "They sacrifice gifts appointed unto me, and eat flesh." They offer to their idols the things which belong to Jehovah; or, while pretending to offer unto the Lord, they eat and drink idolatrously; and therefore the Lord will not accept them.
They shall return to Egypt - Many of them did return to Egypt after the conquest of Palestine by Shalmaneser, and many after the ruin of Jerusalem by Nebuchadnezzar; but they had in effect returned to Egypt by setting up the worship of the golden calves, which were in imitation of the Egyptian Apis.
Albert Barnes: Notes on the Bible - 1834
8:13: They sacrifice flesh for the sacrifices of Mine offerings, and eat it; but the Lord accepteth them not - As they rejected God's law, so God rejected their "sacrifices," which were not offered according to His law. They, doubtless, thought much of their sacrifices; and this the prophet perhaps expresses by an intensive form ; "the sacrifices of My gifts, gifts," as though they thought, that they were ever giving. God accounted such sacrifices, not being hallowed by the end for which He instituted them, as mere "flesh." They "offered flesh" and "ate" it. Such was the beginning, and such the only end. "He" would "not accept them." Nay, contrariwise, "now," now while they were offering the sacrifices, God would show in deed that He "remembered" the sins, for which they were intended to atone. God seems to man to forget his sins, when He forbears to punish them; to "remember" them, when He punishes.
They shall return to Egypt - God had commanded them to return no more to Egypt Deu 17:16 of their own mind. But He had threatened that, on their disobedience, "the Lord would bring them back to Egypt by the way, whereof He spake unto them, Thou shalt see it no more again" Deu 28:68. Hosea also foretells to them, that they (i. e., many of them) should go to Egypt and perish there Hos 9:3, Hos 9:6. Thence also, as from Assyria, they were to be restored Hos 12:11. Most probably then, Hosea means to threaten an actual return to Egypt, as we are told, that some of the two tribes did go therefor refuse, against the express command of God jer 42-43. The main part of the ten tribes were taken to Assyria, yet as they were, even under Hosea, conspiring with Egypt Kg2 17:4, such as could, (it is likely) took refuge there. Else, as future deliverance, temporal or spiritual, is foretold under the image of the deliverance out of Egypt, so, contrariwise, the threat, "they shall return to Egypt," may be, in figure, a cancelling of the covenant, whereby God had promised, that His people should not return: a threat of renewed bondage, "like" the Egyptian; an abandonment of them to the state, from which God once had freed them and had made them His people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: They sacrifice: etc. or, In the sacrifices of mine offerings, they sacrifice flesh and eat it. Jer 7:21-23
but: Hos 5:6, Hos 9:4, Hos 12:11; Sa1 15:22; Pro 21:27; Isa 1:11; Jer 14:10; Amo 5:22; Co1 11:20, Co1 11:29
now: Hos 9:9; Exo 20:3, Exo 32:34; Amo 8:7; Rev 16:19
they shall: Hos 7:16, Hos 9:3, Hos 9:6, Hos 11:5; Deu 28:68
Carl Friedrich Keil and Franz Delitzsch
8:13
"Slain-offerings for gifts they sacrifice; flesh, and eat: Jehovah has no pleasure in them: now will He remember their transgression, and visit their sins: they will return to Egypt. Hos 8:14. And Israel forgot its Creator, and built palaces: and Judah multiplied fortified cities: and I shall send fire into its cities, and it will devour its castles." With the multiplication of the altars they increased the number of the sacrifices. הבהבי is a noun in the plural with the suffix, and is formed from יהב by reduplication. The slain-offerings of my sacrificial gifts, equivalent to the gifts of slain-offerings presented to me continually, they sacrifice as flesh, and eat it; that is to say, they are nothing more than flesh, which they slay and eat, and not sacrifices in which Jehovah takes delight, or which could expiate their sins. Therefore the Lord will punish their sins; they will return to Egypt, i.e., be driven away into the land of bondage, out of which God once redeemed His people. These words are simply a special application of the threat, held out by Moses in Deut 28:68, to the degenerate ten tribes. Egypt is merely a type of the land of bondage, as in Hos 9:3, Hos 9:6. In Hos 8:14 the sin of Israel is traced back to its root. This is forgetfulness of God, and deification of their own power, and manifests itself in the erection of היכלות, palaces, not idolatrous temples. Judah also makes itself partaker of this sin, by multiplying the fortified cities, and placing its confidence in fortifications. These castles of false security the Lord will destroy. The 'armânōth answer to the hēkhâloth. The suffixes attached to בּעריו and ארמנתיה refer to both kingdoms: the masculine suffix to Israel and Judah, as a people; the feminine to the two as a land, as in Lam 2:5.
Geneva 1599
8:13 They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the (k) LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.
(k) Saying that they offer it to the Lord, but he accepts no service which he himself has not appointed.
John Gill
8:13 They sacrifice flesh for the sacrifices of mine offerings,
and eat it,.... Or, "as to the sacrifices mine offerings" or "gifts, they sacrifice flesh, and eat it" (o); these sacrifices, which, according to the law, should given to God when they offered them, they did not give them to him, they took them to themselves, and ate them; they were carnal offerings, and offered with a carnal mind, without faith and piety, without any regard to the glory of God, but merely for the sake of caring: the Targum interprets it of sacrifices got by rapine, which God hates, Is 61:8;
but the Lord accepteth them not; neither the sacrifices, nor the sacrificers, but despised and abhorred them; no sacrifice was acceptable to God but what was offered according to law, and where he directed, and in the faith of Christ, and through him:
now will he remember their iniquities, and visit their sins; he will not pardon them, but punish for them; so far were their sacrifices making atonement for them, as they expected, they added to the measure of their iniquities:
they shall return into Egypt; either flee thither for refuge, many of them it seems did, when the king of Assyria entered their land, and besieged Samaria; where they lived miserably, as in exile, and were there buried, and never returned to their own land any more; see Hos 9:3; or they should be carried captive into Assyria, where they should be in a like state of bondage as their fathers were in Egypt. Some render it, "they return into Egypt" (p); and consider it not as their punishment, but as their sin; that when the Lord was about to visit them for their transgressions, they being made tributary to the Assyrians, instead of returning to the Lord, and humbling themselves before him, they sent to the king of Egypt for help, 4Kings 17:4.
(o) "quod attinet ad sacrificia donariorum meorum, sacrificant illi quidem carnem, et comedunt", Piscator, De Dieu; "quantum ad sacrificia", &c. Schmidt. So Reinbeck. De Accent. Hebr. p. 445. (p) "illi in Aegyptum redeunt", Cocceius; "revertuntur", Schmidt. So Tarnovius.
John Wesley
8:13 They shall return - Many shall fly from the Assyrian into Egypt.
Robert Jamieson, A. R. Fausset and David Brown
8:13 sacrifices of mine offerings--that is, which they offer to Me.
eat it--Their own carnal gratification is the object which they seek, not My honor.
now--that is, "speedily."
shall return to Egypt-- (Hos 9:3, Hos 9:6; Hos 11:11). The same threat as in Deut 28:68. They fled thither to escape from the Assyrians (compare as to Judah, Jer. 42:1-44:30), when these latter had overthrown their nation. But see on Hos 9:3.
8:148:14: Մոռացա՛ւ Իսրայէլ զԱրարիչ իւր, եւ շինեցին մեհեանս. եւ յաճախեաց Յուդայ քաղաքս պարսպաւորս. եւ առաքեցից հուր ՚ի քաղա՛քս նորա, եւ կերիցէ՛ զհիմունս նոցա[10417]։[10417] Ոմանք. Հուր ՚ի քաղաքս նոցա։
14 Իսրայէլը մոռացաւ իր Արարչին,եւ մեհեաններ շինեցին. Յուդան շատացրեց պարսպապատ քաղաքները,բայց ես կրակ կ’ուղարկեմ նրա քաղաքների վրայ,եւ այն կ’ուտի դրանց հիմքերը»:
14 Քանզի Իսրայէլ իր Ստեղծողը մոռցաւ ու մեհեաններ* շինեց։Յուդա պարսպապատ քաղաքները շատցուց. Բայց ես անոր քաղաքներուն վրայ կրակ պիտի թափեմ, Որը անոր ամրոցները պիտի այրէ։
Զի մոռացաւ Իսրայէլ զԱրարիչ իւր, եւ շինեցին մեհեանս, եւ յաճախեաց Յուդա քաղաքս պարսպաւորս. եւ առաքեցից հուր ի քաղաքս նորա, եւ կերիցէ [81]զհիմունս նոցա:

8:14: Մոռացա՛ւ Իսրայէլ զԱրարիչ իւր, եւ շինեցին մեհեանս. եւ յաճախեաց Յուդայ քաղաքս պարսպաւորս. եւ առաքեցից հուր ՚ի քաղա՛քս նորա, եւ կերիցէ՛ զհիմունս նոցա[10417]։
[10417] Ոմանք. Հուր ՚ի քաղաքս նոցա։
14 Իսրայէլը մոռացաւ իր Արարչին,եւ մեհեաններ շինեցին. Յուդան շատացրեց պարսպապատ քաղաքները,բայց ես կրակ կ’ուղարկեմ նրա քաղաքների վրայ,եւ այն կ’ուտի դրանց հիմքերը»:
14 Քանզի Իսրայէլ իր Ստեղծողը մոռցաւ ու մեհեաններ* շինեց։Յուդա պարսպապատ քաղաքները շատցուց. Բայց ես անոր քաղաքներուն վրայ կրակ պիտի թափեմ, Որը անոր ամրոցները պիտի այրէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 Забыл Израиль Создателя своего и устроил капища, и Иуда настроил много укрепленных городов; но Я пошлю огонь на города его, и пожрет чертоги его.
8:14 καὶ και and; even ἐπελάθετο επιλανθανομαι forget Ισραηλ ισραηλ.1 Israel τοῦ ο the ποιήσαντος ποιεω do; make αὐτὸν αυτος he; him καὶ και and; even ᾠκοδόμησαν οικοδομεω build τεμένη τεμενος and; even Ιουδας ιουδας Ioudas; Iuthas ἐπλήθυνεν πληθυνω multiply πόλεις πολις city τετειχισμένας τειχιζω and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire εἰς εις into; for τὰς ο the πόλεις πολις city αὐτοῦ αυτος he; him καὶ και and; even καταφάγεται κατεσθιω consume; eat up τὰ ο the θεμέλια θεμελιος foundation αὐτῶν αυτος he; him
8:14 וַ wa וְ and יִּשְׁכַּ֨ח yyiškˌaḥ שׁכח forget יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] עֹשֵׂ֗הוּ ʕōśˈēhû עשׂה make וַ wa וְ and יִּ֨בֶן֙ yyˈiven בנה build הֵֽיכָלֹ֔ות hˈêḵālˈôṯ הֵיכָל palace וִֽ wˈi וְ and יהוּדָ֕ה yhûḏˈā יְהוּדָה Judah הִרְבָּ֖ה hirbˌā רבה be many עָרִ֣ים ʕārˈîm עִיר town בְּצֻרֹ֑ות bᵊṣurˈôṯ בָּצוּר fortified וְ wᵊ וְ and שִׁלַּחְתִּי־ šillaḥtî- שׁלח send אֵ֣שׁ ʔˈēš אֵשׁ fire בְּ bᵊ בְּ in עָרָ֔יו ʕārˈāʸw עִיר town וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹתֶֽיהָ׃ ס ʔarmᵊnōṯˈeʸhā . s אַרְמֹון dwelling tower
8:14. et oblitus est Israhel factoris sui et aedificavit delubra et Iudas multiplicavit urbes munitas et mittam ignem in civitates eius et devorabit aedes illiusAnd Israel hath forgotten his Maker, and hath built temples: and Juda hath built many fenced cities: and I will send a fire upon his cities, and it shall devour the houses thereof.
14. For Israel hath forgotten his Maker, and builded palaces; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the castles thereof.
8:14. And Israel has forgotten his Maker and has built shrines. And Judah has increased its fortified cities. And I will send fire upon his cities, and it will devour its structures.
8:14. For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof.
For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof:

8:14 Забыл Израиль Создателя своего и устроил капища, и Иуда настроил много укрепленных городов; но Я пошлю огонь на города его, и пожрет чертоги его.
8:14
καὶ και and; even
ἐπελάθετο επιλανθανομαι forget
Ισραηλ ισραηλ.1 Israel
τοῦ ο the
ποιήσαντος ποιεω do; make
αὐτὸν αυτος he; him
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
τεμένη τεμενος and; even
Ιουδας ιουδας Ioudas; Iuthas
ἐπλήθυνεν πληθυνω multiply
πόλεις πολις city
τετειχισμένας τειχιζω and; even
ἐξαποστελῶ εξαποστελλω send forth
πῦρ πυρ fire
εἰς εις into; for
τὰς ο the
πόλεις πολις city
αὐτοῦ αυτος he; him
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
τὰ ο the
θεμέλια θεμελιος foundation
αὐτῶν αυτος he; him
8:14
וַ wa וְ and
יִּשְׁכַּ֨ח yyiškˌaḥ שׁכח forget
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
עֹשֵׂ֗הוּ ʕōśˈēhû עשׂה make
וַ wa וְ and
יִּ֨בֶן֙ yyˈiven בנה build
הֵֽיכָלֹ֔ות hˈêḵālˈôṯ הֵיכָל palace
וִֽ wˈi וְ and
יהוּדָ֕ה yhûḏˈā יְהוּדָה Judah
הִרְבָּ֖ה hirbˌā רבה be many
עָרִ֣ים ʕārˈîm עִיר town
בְּצֻרֹ֑ות bᵊṣurˈôṯ בָּצוּר fortified
וְ wᵊ וְ and
שִׁלַּחְתִּי־ šillaḥtî- שׁלח send
אֵ֣שׁ ʔˈēš אֵשׁ fire
בְּ bᵊ בְּ in
עָרָ֔יו ʕārˈāʸw עִיר town
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
אַרְמְנֹתֶֽיהָ׃ ס ʔarmᵊnōṯˈeʸhā . s אַרְמֹון dwelling tower
8:14. et oblitus est Israhel factoris sui et aedificavit delubra et Iudas multiplicavit urbes munitas et mittam ignem in civitates eius et devorabit aedes illius
And Israel hath forgotten his Maker, and hath built temples: and Juda hath built many fenced cities: and I will send a fire upon his cities, and it shall devour the houses thereof.
8:14. And Israel has forgotten his Maker and has built shrines. And Judah has increased its fortified cities. And I will send fire upon his cities, and it will devour its structures.
8:14. For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Забыл Израиль Создателя своего, пророк указывает источник грехов Израиля. И устроил капища, слав. "требища": евр, heichloth ("капища") означает большое здание вообще и употребляется о дворцах (Ам VIII:3), о храме Иеговы (4: Цар XVIII:16), об идольских капищах (Иоил III:5). Перевод teichal в смысле капища гармонирует с обличительной речью пророка, хотя не противоречит контексту и принимаемое многими экзегетами (Розенм., Шольц, Новак) понимание heichal в смысле дворца. - Наряду с Израилем пророк упоминает в ст. 14-м и Иуду, грех которого состоял в том, что вместо надежды на Бога он возложил свое упование на укрепленные города. Я пошлю огонь на города его: слова пророка могут быть понимаемы и в буквальном смысле о сожжении городов (4: Цар XXV:8, 9; VIII:13; Иер III:13) и в смысле более общем, как указание на все предстоящие городам Иуде бедствия. - Некоторые новейшие комментаторы (Велльгаузен, Новак, Гоонакер) считают 14-й ст. принадлежащим не пророку Осии, а внесенным позднейшею рукою. Основанием для такого мнения служит то соображение, что конец стиха представляет выражение, взятое у пророка Амоса (I и II), а упоминание об Иуде не согласуется с целою речью, которая посвящена Израилю. Но сходство кн. Осии с кн. Амоса можно заметить и в других местах, подлинность которых не оспаривается (Ос IV:3: - Ам VIII:8; Ос IV:15; V:8; X:5: - Ам V:7; Ос V:7: - Ам VII:4; Ос IX:3: - Ам VII:17: и др. ). Оно объясняется тем, что Осия был младшим современником Амоса и, вероятно, знал его книгу. Равным образом и отдельные упоминания об Иуде в речи пророка Израильского царства едва ли могут возбуждать недоумение, если принять во внимание, что для пророков подлинным носителем теократической идеи являлось всегда только Иудейское царство, к которому не могла не обращаться, поэтому, их мысль.
Adam Clarke: Commentary on the Bible - 1831
8:14: Israel hath forgotten his Maker - And therefore built temples to other gods. Judah had lost all confidence in the Divine protection, and therefore built many fenced cities. But the fire of God's anger burnt up both the temples and the fortified cities.
Albert Barnes: Notes on the Bible - 1834
8:14: For Israel hath forgotten his Maker - God was his Maker, not only as the Creator of all things, but as the Author of his existence as a people, as He saith, "hath he not made thee, and established thee?" Deu 32:6.
And buildeth temples - as for the two calves, at Bethel and at Dan. Since God had commanded to build one temple only, that at Jerusalem, to "build temples" was in itself sin. The sin charged on Ephraim is idolatry; that of Judah is self-confidence ; from where Isaiah blames them, that they were busy in repairing the breaches of the city, and cutting off the supplies of water from the enemy; "but ye have not looked unto the Maker thereof, neither had respect unto Him, that fashioned it long ago Isa 22:11. Jeremiah also says, "that they shall impoverish (or, crush) the fenced cities, wherein thou trustedst, with the sword" Jer 5:17.
But I will send a fire upon his cities - In the letter, the words relate to Judah; but in substance, the whole relates to both. Both had forgotten God; both had offended Him. In the doom of others, each sinner may read his own. Of the cities of Judah, Isaiah says, "your country is desolate, your cities are burned with fire Isa 1:7 and in the fourteenth year of Hezekiah," (some twelve years probably after the death of Hosea) "Sennacherib came up against all the cities of Judah and took them" Kg2 18:13; and of Jerusalem it is related, that Nebuchadnezzar "burnt the house of the Lord, and the king's house, and all the houses of Jerusalem, and every great man's house he burnt with fire" Kg2 25:8-9. Man set them on fire; God brought it to pass; and, in order to teach us that He doeth all things, giving all good, overruling all evil, saith that He was the doer of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: forgotten: Hos 13:6; Deu 32:18; Psa 106:21; Isa 17:10; Jer 2:32, Jer 3:21, Jer 23:27
Maker: Isa 29:23, Isa 43:21; Eph 2:10
and buildeth: Kg1 12:31, Kg1 16:31
and Judah: Ch2 26:10, Ch2 27:4; Isa 22:8-11
I will send: Kg2 18:13; Isa 42:13, Isa 42:25; Jer 17:27; Amo 1:4, Amo 1:10, Amo 1:12, Amo 1:14, Amo 2:5
John Gill
8:14 For Israel hath forgotten his Maker,.... The Creator and Preserver of everyone of them, and who had raised them up to a state and kingdom, and had made them great and rich, and populous, and bestowed many favours and blessings on them; and yet they forgot him, to give him glory, and to serve and worship him:
and buildeth temples; to idols, as the Targum adds; to the calves at Dan and Bethel, at which places, as there were altars set up, and priests appointed, so temples and houses of high places built to worship in; see 3Kings 12:31;
and Judah hath multiplied fenced cities; to protect them from their enemies, which was not unlawful; but that they should put their trust and confidence in them, and not in the Lord their God, which was their sin; when they saw the ten tribes carried captive by the Assyrians, they betook themselves to such methods for their security, but were not careful to avoid those sins which brought ruin upon Israel:
but I will send a fire upon his cities, and it shall devour the palaces thereof; that is, an enemy, that should set fire to their cities, particularly Jerusalem their chief city, and burn the temple of the Lord, the palaces of their king and nobles, and all the fine houses of the great men; which was done many years after this prophecy, by Nebuchadnezzar king of Babylon, Jer 52:13.
John Wesley
8:14 Temples - Idol temples. Devour the palaces - This was fulfilled when all the cities of Judah and Israel were laid in ashes by the king of Assyria.
Robert Jamieson, A. R. Fausset and David Brown
8:14 forgotten . . . Maker-- (Deut 32:18).
temples--to idols.
Judah . . . fenced cities--Judah, though less idolatrous than Israel, betrayed lack of faith in Jehovah by trusting more to its fenced cities than to Him; instead of making peace with God, Judah multiplied human defenses (Is 22:8; Jer 5:17; Mic 5:10-11).
I will send . . . fire upon . . . cities--Sennacherib burned all Judah's fenced cities except Jerusalem (4Kings 18:13).
palaces thereof--namely, of the land. Compare as to Jerusalem, Jer 17:27.