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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Третья речь: день Господень. 1–12. Очистительное действие суда Иеговы. 13–18. Божественное правосудие несомненно существует.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A promise of the coming of the Messiah, and of his forerunner; and the errand he comes upon is here particularly described, both the comfort which his coming brings to his church and people and the terror which it will bring to the wicked, ver. 1-6. II. A reproof of the Jews for their corrupting God's ordinances and sacrilegiously robbing him of his dues, with a charge to them to amend this matter, and a promise that, if they did, God would return in mercy to them, ver. 7-12. III. A description of the wickedness of the wicked that speak against God (ver. 13-15), and of the righteousness of the righteous that speak for him, with the precious promises made to them, ver. 16-18.
Adam Clarke: Commentary on the Bible - 1831
In allusion to the custom of sending pioneers to prepare the way for the march of an eastern monarch, the coming of Christ's forerunner is described, and then the coming of Christ himself, Mal 3:1; with the terrible judgments which were to accompany that event, in order to refine and purify his people and his priests, Mal 3:2-6. The following verses reprehend them for withholding the legal tithes and offerings, with large promises in case of their repentance and amendments, Mal 3:7-12. The prophet expostulates with the people for their hard and profane speeches against the conduct of Providence, and declares God will one day make a fearful and final distinction between the righteous and the wicked, whose different characters are in the mean time carefully recorded, Mal 3:13-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mal 3:1, Of the messenger, majesty, and grace of Christ; Mal 3:7, Of the rebellion, Mal 3:8, sacrilege, Mal 3:13. and infidelity of the people; Mal 3:16, The promise of blessing to them that fear God.
John Gill
INTRODUCTION TO MALACHI 3
This chapter begins with a prophecy of John the Baptist, the forerunner of Christ; and of the coming of Christ, and the effects and consequences of it, with respect both to the righteous and the wicked; and it contains accusations and charges of sin against the Jews, intermixed with exhortations to repentance. John the Baptist is promised to be sent, and is described by his office as a messenger, and by his work, to prepare the way of the Lord; and the Messiah is prophesied of, who is described by his characters; with respect to himself, the Lord and Messenger of the covenant; with respect to the truly godly among the Jews, as the object of their desire and delight; whose coming is spoken of as a certain thing, and which would be sudden; and the place is mentioned he should come into, Mal 3:1 and this his coming is represented as terrible to the wicked, and as trying and purifying to the righteous, expressed by the various similes of a refiner's fire, and fuller's soap; and the end answered by it, their offering a righteous offering to the Lord, Mal 3:2 but with respect to the wicked, he declares he should be a swift witness against them, whose characters are particularly given, and this assured from his immutability; the consequence of which to the saints is good, being their security from destruction, Mal 3:5 and next a charge is commenced against the wicked Jews, as that in general they had for a long time revolted from the Lord, and were guilty of sins of omission and commission, and are therefore exhorted to return to the Lord, with a promise that he will return to them, and yet they refuse, Mal 3:7 and, in particular, that they were guilty of sacrilege, and so accounted, even the whole nation, in withholding tithes and sacrifices, which they are exhorted to bring in; to which they are encouraged with promises of blessings of prosperity and protection, Mal 3:8 and that they had spoken impudent and blasphemous words against the Lord; which, though excepted to, is proved by producing their own words, Mal 3:13 and by the contrary behaviour of those that feared the Lord, who were taken notice of by him, and were dear unto him, Mal 3:16 wherefore it is suggested, that the time would come when there would be a manifest difference made between the one and the other, Mal 3:18.
3:13:1: Ահա ես առաքեմ զհրեշտա՛կ իմ, եւ տեսցէ զճանապարհս իմ առաջի իմ. եւ յանկարծակի՛ եկեսցէ ՚ի տաճար իւր Տէրն զոր դուք խնդրէք, եւ հրեշտակն ուխտի զոր դուք կամիք։ Ահաւադիկ գա՛յ ասէ Տէր ամենակալ[10916]. [10916] Ոմանք. Զճանապարհս առաջի իմ... ահաւասիկ գայ։ Բազումք. Տէր՝ զոր դուքն խնդ՛՛։
1 Ահա ես ուղարկում եմ իմ պատգամաբերին, եւ նա կը տեսնի իմ ճանապարհները՝ իմ առաջ. եւ յանկարծակի իր տաճարը կը գայ Տէրը, որին դուք փնտռում էք, եւ ուխտի պատգամաբերը, որին կամենում էք դուք:
3 «Ահա ես իմ դեսպանս կը ղրկեմ, Որ իմ առջեւս ճամբայ պատրաստէ։Ձեր փնտռած Տէրը, այսինքն ուխտին հրեշտակը, որու կը հաւնիք, Յանկարծ իր տաճարը պիտի գայ։Ահա կու գայ, կ’ըսէ զօրքերու Տէրը։
Ահա ես առաքեմ զհրեշտակ իմ, եւ [38]տեսցէ զճանապարհս իմ`` առաջի իմ. եւ յանկարծակի եկեսցէ ի տաճար իւր Տէր զոր դուքն խնդրէք, [39]եւ հրեշտակն ուխտի զոր դուք կամիք. ահաւադիկ գայ, ասէ Տէր ամենակալ:

3:1: Ահա ես առաքեմ զհրեշտա՛կ իմ, եւ տեսցէ զճանապարհս իմ առաջի իմ. եւ յանկարծակի՛ եկեսցէ ՚ի տաճար իւր Տէրն զոր դուք խնդրէք, եւ հրեշտակն ուխտի զոր դուք կամիք։ Ահաւադիկ գա՛յ ասէ Տէր ամենակալ[10916].
[10916] Ոմանք. Զճանապարհս առաջի իմ... ահաւասիկ գայ։ Բազումք. Տէր՝ զոր դուքն խնդ՛՛։
1 Ահա ես ուղարկում եմ իմ պատգամաբերին, եւ նա կը տեսնի իմ ճանապարհները՝ իմ առաջ. եւ յանկարծակի իր տաճարը կը գայ Տէրը, որին դուք փնտռում էք, եւ ուխտի պատգամաբերը, որին կամենում էք դուք:
3 «Ահա ես իմ դեսպանս կը ղրկեմ, Որ իմ առջեւս ճամբայ պատրաստէ։Ձեր փնտռած Տէրը, այսինքն ուխտին հրեշտակը, որու կը հաւնիք, Յանկարծ իր տաճարը պիտի գայ։Ահա կու գայ, կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1 Вот, Я посылаю Ангела Моего, и он приготовит путь предо Мною, и внезапно придет в храм Свой Господь, Которого вы ищете, и Ангел завета, Которого вы желаете; вот, Он идет, говорит Господь Саваоф.
3:1 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐξαποστέλλω εξαποστελλω send forth τὸν ο the ἄγγελόν αγγελος messenger μου μου of me; mine καὶ και and; even ἐπιβλέψεται επιβλεπω look on ὁδὸν οδος way; journey πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine καὶ και and; even ἐξαίφνης εξαιφνης all of a sudden ἥξει ηκω here εἰς εις into; for τὸν ο the ναὸν ναος sanctuary ἑαυτοῦ εαυτου of himself; his own κύριος κυριος lord; master ὃν ος who; what ὑμεῖς υμεις you ζητεῖτε ζητεω seek; desire καὶ και and; even ὁ ο the ἄγγελος αγγελος messenger τῆς ο the διαθήκης διαθηκη covenant ὃν ος who; what ὑμεῖς υμεις you θέλετε θελω determine; will ἰδοὺ ιδου see!; here I am ἔρχεται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
3:1 הִנְנִ֤י hinnˈî הִנֵּה behold שֹׁלֵחַ֙ šōlˌēₐḥ שׁלח send מַלְאָכִ֔י malʔāḵˈî מַלְאָךְ messenger וּ û וְ and פִנָּה־ finnā- פנה turn דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face וּ û וְ and פִתְאֹם֩ fiṯʔˌōm פִּתְאֹם suddenly יָבֹ֨וא yāvˌô בוא come אֶל־ ʔel- אֶל to הֵיכָלֹ֜ו hêḵālˈô הֵיכָל palace הָ hā הַ the אָדֹ֣ון׀ ʔāḏˈôn אָדֹון lord אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתֶּ֣ם ʔattˈem אַתֶּם you מְבַקְשִׁ֗ים mᵊvaqšˈîm בקשׁ seek וּ û וְ and מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger הַ ha הַ the בְּרִ֜ית bbᵊrˈîṯ בְּרִית covenant אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתֶּ֤ם ʔattˈem אַתֶּם you חֲפֵצִים֙ ḥᵃfēṣîm חָפֵץ delighting הִנֵּה־ hinnē- הִנֵּה behold בָ֔א vˈā בוא come אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
3:1. ecce ego mittam angelum meum et praeparabit viam ante faciem meam et statim veniet ad templum suum dominator quem vos quaeritis et angelus testamenti quem vos vultis ecce venit dicit Dominus exercituumBehold I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple. Behold, he cometh, saith the Lord of hosts.
1. Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple; and the messenger of the covenant, whom ye delight in, behold, he cometh, saith the LORD of hosts.
3:1. Behold, I send my angel, and he will prepare the way before my face. And presently the Sovereign, whom you seek, and the angel of testimony, whom you desire, will arrive at his temple. Behold, he approaches, says the Lord of hosts.
3:1. Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts:

3:1 Вот, Я посылаю Ангела Моего, и он приготовит путь предо Мною, и внезапно придет в храм Свой Господь, Которого вы ищете, и Ангел завета, Которого вы желаете; вот, Он идет, говорит Господь Саваоф.
3:1
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐξαποστέλλω εξαποστελλω send forth
τὸν ο the
ἄγγελόν αγγελος messenger
μου μου of me; mine
καὶ και and; even
ἐπιβλέψεται επιβλεπω look on
ὁδὸν οδος way; journey
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
μου μου of me; mine
καὶ και and; even
ἐξαίφνης εξαιφνης all of a sudden
ἥξει ηκω here
εἰς εις into; for
τὸν ο the
ναὸν ναος sanctuary
ἑαυτοῦ εαυτου of himself; his own
κύριος κυριος lord; master
ὃν ος who; what
ὑμεῖς υμεις you
ζητεῖτε ζητεω seek; desire
καὶ και and; even
ο the
ἄγγελος αγγελος messenger
τῆς ο the
διαθήκης διαθηκη covenant
ὃν ος who; what
ὑμεῖς υμεις you
θέλετε θελω determine; will
ἰδοὺ ιδου see!; here I am
ἔρχεται ερχομαι come; go
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
3:1
הִנְנִ֤י hinnˈî הִנֵּה behold
שֹׁלֵחַ֙ šōlˌēₐḥ שׁלח send
מַלְאָכִ֔י malʔāḵˈî מַלְאָךְ messenger
וּ û וְ and
פִנָּה־ finnā- פנה turn
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
לְ lᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
וּ û וְ and
פִתְאֹם֩ fiṯʔˌōm פִּתְאֹם suddenly
יָבֹ֨וא yāvˌô בוא come
אֶל־ ʔel- אֶל to
הֵיכָלֹ֜ו hêḵālˈô הֵיכָל palace
הָ הַ the
אָדֹ֣ון׀ ʔāḏˈôn אָדֹון lord
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתֶּ֣ם ʔattˈem אַתֶּם you
מְבַקְשִׁ֗ים mᵊvaqšˈîm בקשׁ seek
וּ û וְ and
מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger
הַ ha הַ the
בְּרִ֜ית bbᵊrˈîṯ בְּרִית covenant
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתֶּ֤ם ʔattˈem אַתֶּם you
חֲפֵצִים֙ ḥᵃfēṣîm חָפֵץ delighting
הִנֵּה־ hinnē- הִנֵּה behold
בָ֔א vˈā בוא come
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
3:1. ecce ego mittam angelum meum et praeparabit viam ante faciem meam et statim veniet ad templum suum dominator quem vos quaeritis et angelus testamenti quem vos vultis ecce venit dicit Dominus exercituum
Behold I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple. Behold, he cometh, saith the Lord of hosts.
3:1. Behold, I send my angel, and he will prepare the way before my face. And presently the Sovereign, whom you seek, and the angel of testimony, whom you desire, will arrive at his temple. Behold, he approaches, says the Lord of hosts.
3:1. Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
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
1-12: В ответ на заявляемое евреями желание — увидеть праведный суд Божий — пророк возвещает, что Иегова, как Ангел завета, явится прежде всего для суда над потомками Левия, чтобы очистить их от их неправд, а потом произведет суд Свой и над всеми евреями, которые теперь оскорбляют Иегову своекорыстием в отношении к выбору жертвенных животных и утаиванием полагающихся на храм десятин и приношений. Пусть евреи исправятся — только тогда они могут рассчитывать на милости Божии.

1: На поставленный в 17-м стихе второй главы вопрос — существует ли, на самом деле, правосудие Божие, пророк говорит, что это правосудие существует, и скоро явится Иегова, Которого так жаждут узреть евреи, как Судию над нечестивцами. — Вот Я посылаю — точнее: «вот, Я посылающий». В еврейском тексте здесь поставлено причастие наст. времени в соединении с частицей «вот», а такое соединение особенно часто употребляется для обозначения будущих событий, имеющих наступить рано или поздно. Поэтому и в настоящем случае вместо: «Я посылаю» лучше читать: «Я пошлю». Я — это, как видно из последних слов стиха, Сам Господь Саваоф. — Ангела Моего. Стоящее здесь в еврейском тексте слово «Малеахи» может означать и одного из бесплотных духов, посылаемых для исполнения на земле велений Иеговы, и простого человека, уполномоченного от Иеговы возвестить Его волю людям. Но Господь Иисус Христос относит это название к Своему Предтече, Иоанну Крестителю (Мф XI:10). Так же истолковывали это наименование и Евангелисты (Мк I:2–4). Поэтому, во избежание недоразумений и, в особенности, ввиду того, что во второй половине стиха снова говорится об «Ангеле», под Которым разумеется уже не простой смертный, в настоящем случае вместо выражения «Ангела Моего» лучше поставить выражение: «вестника Моего». Кого понимали под «вестником» слушатели пророка — этот вопрос не имеет особого значения. Можно только сказать — на основании IV гл. 5-го стиха, — что они могли видеть здесь предсказание о пришествии пророка Илии. Для нас важно, что все толкователи христианской древней Церкви видели здесь, согласно с Евангелием, предсказание о пришествии Иоанна Предтечи. Разбор мнений новейших западных толкователей см. у Тихомирова, с.422–431. — И Он приготовит путь предо Мною, — т. е. сделает своею проповедью то, что евреи будут в состоянии — с нравственной стороны — принять Господа. Образ самый заимствован из обычаев, соблюдавшихся при царских пришествиях в Персию. Особые вестники возвещали о прибытии царя в ту или другую область для того, чтобы жители ее могли достойно встретить его. — И внезапно, т. е. деятельность вестника не подготовит всех к принятию Господа-Судии, и для многих это пришествие явится совершенно неожиданным. — В храм Свой — как в Свой дворец (Иоил III:5; Иер VII:4). Бог был Царем Израиля (I:14). — Господь — по-евр. Га-Адон — без сомнения, Сам Иегова. — Которого вы ищете — намек на возражение евреев против существования Праведного мздовоздаятеля, см. II:17. Может быть, в этих словах находится намек и на то, что, современные Малахии, евреи не были довольны тем, что в новопостроенном храме не было облака, этого видимого знака присутствия Иеговы, а также не было и ковчега завета, на котором прежде таинственно восседал Иегова. Им могло казаться, что Иегова не живет среди Своего народа (Тихомиров, стр. 436). — Ангел завета. Так как этому лицу должен предшествовать «вестник», или Предтеча, то ясно, что здесь разумеется какое-то высшее лицо, а не простой посланник Божий. Кто же здесь разумеется? Вероятнее всего предположение, что выражение «Ангел завета» — то же, что часто употребляющееся в Ветхом Завете выражение «Ангел Иеговы». Как под «Ангелом Иеговы» понимается у новейших экзегетов Сам Иегова, только не по существу Своему, а в Своем явлении и деятельности среди избранного народа (Тихомиров), так и под «Ангелом завета» следует разуметь также Иегову, поскольку Он выступит как стоящий, в силу заключенного некогда с евреями завета, в особых отношениях к еврейскому народу. Евреи требовали, чтобы Иегова вознаградил их за терпение, как было условлено в завете, заключенном при Синае (Исх XX:7). Иегова, поэтому, скоро и придет для того, чтобы сделать это, поступить с евреями как требует этот завет. Они должны ждать Его именно как Ангела или исполнителя завета, в котором были указаны и обещания Иеговы, и обязанности Израиля. Но при этом несомненно, что Иегова отличает от Себя «Ангела Завета» как особую Личность: Он является посылающим, Ангел завета — посылаемым, хотя и действующим как Иегова, со всеми Его правами и силою. Поэтому, последние слова пророчества: «вот, Он идет» нельзя понимать только как своеобразный способ выражения, когда говорящий говорит о себе в третьем лице (у Малахии же напр., Бог говорит: «молитесь Богу» — I:9), а, согласно с Евангелием, следует рассматривать как обозначение Сына Божия, Который, в силу единства Своего, по существу, с Богом Отцом (Ин X:30), является здесь как Иегова и Ангел завета.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. 2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap: 3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness. 4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years. 5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts. 6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.
The first words of this chapter seem a direct answer to the profane atheistical demand of the scoffers of those days which closed the foregoing chapter: Where is the God of judgment? To which it is readily answered, "Here he is; he is just at the door; the long-expected Messiah is ready to appear; and he says, For judgment have I come into this world, for that judgment which you have so impudently bid defiance to." One of the rabbin says that the meaning of this is, That God will raise up a righteous King, to set things in order, even the king Messiah. And the beginning of the gospel of Christ is expressly said to be the accomplishment of this promise, with which the Old Testament concludes, Mark i. 1, 2. So that by this the two Testaments are, as it were, tacked together, and made to answer one another. Now here we have,
I. A prophecy of the appearing of his forerunner John the Baptist, which the prophet Isaiah had foretold (ch. xl. 3), as the preparing of the way of the Lord, to which this seems to have a reference, for the words of the latter prophets confirmed those of the former: Behold, I will send my messenger, or I do send him, or I am sending him. "I am determined to send him; he will now shortly come, and will not come unsent, though to a careless generation he comes unsent for." Observe, 1. He is God's messenger; that is his office; he is Malachi (so the word is), the same with the name of this prophet; he is my angel, my ambassador. John Baptist had his commission from heaven, and not of men. All held John Baptist for a prophet, for he was God's messenger, as the prophets were, and came on the same errand to the world that they were sent upon--to call men to repentance and reformation. 2. He is Christ's harbinger: He shall prepare the way before me, by calling men to those duties which qualify them to receive the comforts of the Messiah and his coming, and by taking them off from a confidence in their relation to Abraham as their father (which, they thought, would serve their turn without a saviour), and by giving notice that the Messiah was now at hand, and so raising men's expectations of him, and making them readily to go into the measures he would take for the setting up of his kingdom in the world. Note, God observes a method in his work, and, before he comes, takes care to have his way prepared. This is like the giving of a sign. The church was told, long before, that the Messiah would come; and here it is added that, a little before he appears, there shall be a signal given; a great prophet shall arise, that shall give notice of his approach, and call to the everlasting gates and doors to lift up their heads and give him admission. The accomplishment of this is a proof that Jesus is the Christ, is he that should come, and we are to look for no other; for there was such a messenger sent before him, who made ready a people prepared for the Lord, Luke i. 17. The Jewish writers run into gross absurdities to evade the conviction of this evidence; some of them say that this messenger is the angel of death, who shall take the wicked out of this life, to be sent into hell torments; others of them say that it is Messiah the son of Joseph, who shall appear before Messiah the son of David; others, this prophet himself; others, an angel from heaven: such mistakes do those run into that will not receive the truth.
II. A prophecy of the appearing of the Messiah himself: "The Lord, whom you seek, shall suddenly come to his temple, even the God of judgment, who, you think, has forsaken the earth, and you wot not what has become of him. The Messiah has been long called he that should come, and you may assure yourselves that now shortly he will come." 1. He is the Lord--Adonai, the basis and foundation on which the world is founded and fastened, the ruler and governor of all, that one Lord over all (Acts x. 36) that has all power committed to him (Matt. xxviii. 18) and is to reign over the house of Jacob for ever, Luke i. 33. 2. He is the Messenger of the covenant, or the angel of the covenant, that blessed one that was sent from heaven to negotiate a peace, and settle a correspondence, between God and man. He is the angel, the archangel, the Lord of the angels, who received commission from the Father to bring man home to God by a covenant of grace, who had revolted from him by the violation of the covenant of innocency. Christ is the angel of this covenant, by whose mediation it is brought about and established as God's covenant with Israel was made by the disposition of angels, Acts vii. 53; Gal. iii. 19. Christ, as a prophet, is the messenger and mediator of the covenant; nay, he is given for a covenant, Isa. xlix. 8. That covenant which is all our salvation began to be spoken by the Lord, Heb. ii. 3. Though he is the prince of the covenant (as some read this) yet he condescended to be the messenger of it, that we might have full assurance of God's good-will towards man, upon his word. 3. He it is whom you seek, whom you delight in, whom the pious Jews expect and desire, and whose coming they think of with a great deal of pleasure. In looking and waiting for him, they looked for redemption in Jerusalem and waited for the consolation of Israel, Luke ii. 25, 38. Christ was to be the desire of all nations, desirable to all (Hag. ii. 7); but he was the desire of the Jewish nation actually, because they had the promise of his coming made to them. Note, Those that seek Jesus shall find pleasure in him. If he be our heart's desire he will be our heart's delight; and we have reason to delight in him who is the messenger of the covenant, and to bid him welcome who came to us on so kind an errand. 4. He shall suddenly come; his coming draws nigh, and we see it not at so great a distance as the patriarchs saw it at. Or, He shall come immediately after the appearing of John Baptist, shall even tread on the heels of his forerunner; when that morning-star appears, believe that the Sun of righteousness is not far off. Or, He shall come suddenly, that is, he shall come when by many he is not looked for; as his second coming will be, so his first coming was, at midnight, when some had done looking for him, for shall he find faith on the earth? Luke xviii. 8. The Jews reckon the Messiah among the things that come unawares; so Dr. Pocock. And the coming of the Son of man in his day is said to be as the lightning, which is very surprising, Luke xvii. 24. 5. He shall come to his temple, this temple at Jerusalem, which was lately built, that latter house which he was to be the glory of. It is his temple, for it is his Father's house, John ii. 16. Christ, at forty days old, was presented in the temple, and thither Simeon went by the Spirit, according to the direction of this prophecy, to see him, Luke ii. 27. At twelve years old he was in the temple about his Father's business, Luke ii. 49. When he rode in triumph into Jerusalem, it should seem that he went directly to the temple (Matt. xxi. 12), and (v. 14) thither the blind and the lame came to him to be healed; there he often preached, and often disputed, and often wrought miracles. By this it appears that the Messiah was to come while that temple was standing; that, therefore, being long since destroyed, we must conclude that he has come, and we are to look for no other. Note, Those that would be acquainted with Christ and obtain his favour must meet him in his temple, for there he records his name and there he will bless his people. There we must receive his oracles and there we must pay our homage. 6. The promise of this coming is repeated and ratified: Behold, he shall come, saith the Lord of hosts; you may depend upon his word, who cannot lie, he shall come, he will come, he will not tarry.
III. An account given of the great ends and intentions of his coming, v. 2. He is one whom they seek, and one whom they delight in; and yet who may abide the day of his coming? It is a thing to be thought of with great seriousness, and with a holy awe and reverence; for who shall stand when he appears, though he comes not to condemn the world, but that the world through him might have life? This may refer,
1. To the terrors of his appearance. Even in the days of his flesh there were some emanations of his glory and power, such as none could stand before, witness his transfiguration, and the prodigies that attended his death; and we read of some that trembled before him, as Mark v. 33.
2. To the troublous times that should follow soon after. The Jewish doctors speak of the pangs or griefs of the Messiah, meaning (they say) the great afflictions that should be to Israel at the time of his coming; he himself speaks of great tribulation then approaching, such as was not since the beginning of the world, nor ever shall be, Matt. xxiv. 21.
3. To the trial which his coming would make of the children of men. He shall be like a refiner's fire, which separates between the gold and the dross by melting the ore, or like fuller's soap, which with much rubbing fetches the spots out of the cloth. Christ came to discover men, that the thoughts of many hearts might be revealed (Luke ii. 35), to distinguish men, to separate between the precious and the vile, for his fan in his hand (Matt. iii. 12), to send fire on the earth, not peace, but rather division (Luke xii. 49, 51), to shake heaven and earth, that the wicked might be shaken out (Job xxxviii. 13) and that the things which cannot be shaken might remain, Heb. xii. 27. See what the effect of the trial will be that shall be made by the gospel.
(1.) The gospel shall work good upon those that are disposed to be good, to them it shall be a savour of life unto life (v. 3): He shall sit as a refiner. Christ by his gospel shall purify and reform his church, and by his Spirit working with it shall regenerate and cleanse particular souls; for to this end he gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word (Eph. v. 26) and purify to himself a peculiar people, Tit. ii. 14. Christ is the great refiner. Observe, [1.] Who they are that he will purify--the sons of Levi, all those that are devoted to his praise and employed in his service, as the tribe of Levi was, and whom he designs to make unto our God spiritual priests (Rev. i. 6), a holy priesthood, 1 Pet. ii. 5. Note, All true Christians are sons of Levi, set apart for God, to do the service of his sanctuary, and to war the good warfare. [2.] How he will purify them; he will purge them as gold and silver, that is, he will sanctify them inwardly; he will not only wash away the spots they have contracted from without, but will take away the dross that is found in them; he will separate from them their indwelling corruptions, which rendered their faculties worthless and useless, and so make them like gold refined, both valuable and serviceable. He will purge them with fire, as gold and silver are purged, for he baptizes with the Holy Ghost and with fire (Matt. iii. 11), with the Holy Ghost working like fire. He will purge them by afflictions and manifold temptations, that the trial of their faith may be found to praise and honour, 1 Pet. i. 6, 7. He will purge them so as to make them a precious people to himself. [3.] What will be the effect of it: That they may offer unto the Lord an offering in righteousness, that is, that they may be in sincerity converted to God and consecrated to his praise (hence we read of the offering up, or sacrificing, of the Gentiles to God, when they were sanctified by the holy Ghost, Rom. xv. 16), and that they may in a spiritual manner worship God according to his will, may offer the sacrifices of righteousness, (Ps. iv. 5), the offering of prayer, and praise, and holy love, that they may be the true worshippers, who worship the Father in spirit and in truth, John iv. 23, 24. Note, We cannot offer unto the Lord any right performances in religion unless our persons be justified and sanctified. Till we ourselves be refined and purified by the grace of God, we cannot do any thing that will redound to the glory of God. God had respect to Abel first, and then to his offering; and therefore God purges his people, that they may offer their offerings to him in righteousness, Zeph. iii. 9. He makes the tree good that the fruit may be good. And then it follows (v. 4), The offering of Judah and Jerusalem shall be pleasant unto the Lord. It shall no longer be offensive, as it has been, when, in the former days, they worshipped other gods with the God of Israel, or when, in the present days, they brought the torn, and the lame, and the sick, for sacrifice; but it shall be acceptable; he will be pleased with the offerers, and their offerings, as in the days of old and as in former years, as in the primitive times of the church, as when God had respect to Abel's sacrifice and smelled a savour of rest from Noah's, and when he kindled Aaron's sacrifice with fire from heaven. When the Messiah comes, First, He will, by his grace in them, make them acceptable; when he has purified and refined them, then they shall offer such sacrifices as God requires and will accept. Secondly, He will, by his intercession for them, make them accepted; he will recommend them and their performances to God, so that their prayers, being perfumed with the incense of his intercession, shall be pleasant unto the Lord; for he has made us accepted in the Beloved, and in him is well pleased with those that are in him (Matt. iii. 17) and bring forth fruit in him.
(2.) It shall turn for a testimony against those that are resolved to go on in their wickedness, v. 5. This is the direct answer to their challenge, "Where is the God of judgment? You shall know where he is, and shall know it to your terror and confusion, for I will come near to you to judgment; to you that set divine justice at defiance." To them the gospel of Christ will be a savour of death unto death; it will bind them over to condemnation and will judge them in the great day, John xii. 48. Let us see here, [1.] Who the sinners are that must appear to be judged by the gospel of Christ. They are the sorcerers, who died in spiritual wickedness, that forsake the oracles of the God of truth to consult the father of lies; and the adulterers, who wallow in the lusts of the flesh, those adulterers who were charged with dealing treacherously (ch. ii. 15); and the false swearers, who profane God's name and affront his justice, by calling him to witness to a lie; and the oppressors, who barbarously injure and trample upon those who lie at their mercy, and are not able to help themselves: they defraud the hireling in his wages and will not give him what he agreed for; they crush the widow and fatherless, and will not pay them their just debts, because they cannot prove them, or have not wherewithal to sue for them; the poor stranger too, who has no friend to stand by him and is ignorant of the laws of the country, they turn aside from his right, so that he cannot keep or cannot recover his own. That which is at the bottom of all this is, They fear not me, saith the Lord of hosts. The transgression of the wicked plainly declares that there is no fear of God before his eyes. Where no fear of God is no good is to be expected. [2.] Who will appear against them: I will come near, says God, and will be a swift witness against them. They justify themselves, and, their sins having been artfully concealed, hope to escape punishment for want of proof; but God, who sees and knows all things, will himself be witness against them, and his omniscience is instead of a thousand witnesses, for to it the sinner's own conscience shall be made to subscribe, and so every mouth shall be stopped. He will be a swift witness; though they reflect upon him as slow and dilatory, and ask, Where is the God of judgment, and where the promise of his coming? they will find that he is not slack concerning his threatenings any more than he is concerning his promises. Judgment against those sinners shall not be put off for want of evidence, for he will be a swift witness. His judgment shall overtake them, and it shall be impossible for them to outrun it. Evil pursues sinners.
IV. The ratification of all this (v. 6): For I am the Lord; I change not; therefore you sons of Jacob are not consumed. Here we have, 1. God's immutability asserted by Himself, and glorified in: "I am the Lord; I change not; and therefore no word that I have spoken shall fall to the ground." Is God a just revenger of those that rebel against him? Is he the bountiful rewarder of those that diligently seek him? In both these he is unchangeable. Though the sentence passed against evil works (v. 5) be not executed speedily, yet it will be executed, for he is the Lord; he changes not; he is as much an enemy to sin as ever he was, and impenitent sinners will find him so. There needs no scire facias--a writ calling one to show cause, to revive God's judgment, for it is never antiquated, or out of date, but against those that go on still in their trespasses the curse of his law still remains in full force, power, and virtue. 2. A particular proof of it, from the comfortable experience which the people of Israel had had of it. They had reason to say that he was an unchangeable God, for he had been faithful to his covenant with them and their fathers; if he had not adhered to that, they would have been consumed long ago and cut off from being a people; they had been false and fickle in their conduct to him, and he might justly have abandoned them, and then they would soon have been consumed and ruined; but because he remembered his covenant, and would not violate that, nor alter the thing that had gone forth out of his lips, they were preserved from ruin and recovered from the brink of it. It was purely because he would be as good as his word, Deut. vii. 8; Lev. xxvi. 42. Now as God had kept them from ruin, while the covenant of peculiarity remained in force, purely because he would be faithful to that covenant, and would show that he is not a man that he should lie (Num. xxiii. 19), so, when that covenant should be superseded and set aside by the New Testament, and they, by rejecting the blessings of it, lay themselves open to the curses, he will show that in the determinations of his wrath, as well as in those of his mercy, he is not a man, that he should repent, but will then be as true to his threatenings as hitherto he had been to his promises; see 1 Sam. xv. 29. We may all apply this very sensibly to ourselves; because we have to do with a God that changes not, therefore it is that we are not consumed, even because his compassions fail not; they are new every morning; great is his faithfulness, Lam. iii. 22, 23.
Adam Clarke: Commentary on the Bible - 1831
3:1: Behold, I will send my messenger - מלאכי Malachi, the very name of the prophet. But this speaks of John the Baptist. I, the Messiah, the Seed of God, mentioned above, will send my messenger, John the Baptist.
He shall prepare the way - Be as a pioneer before me; a corrector of civil abuses, and a preacher of righteousness.
And the Lord, whom ye seek - The Messiah, whom ye expect, from the account given by the prophet Daniel, in his seventy weeks, Dan 9:24.
Shall suddenly come to his temple - Shall soon be presented before the Lord in his temple; cleanse it from its defilement, and fill it with his teaching and his glory.
The Messenger of the covenant - He that comes to fulfill the great design, in reference to the covenant made with Abram, that in his seed all the families of the earth should be blessed. See the parallel texts in the margin, and the notes on them.
Albert Barnes: Notes on the Bible - 1834
3:1: God answers their complaints of the absence of His judgments, that they would come, but would include those also who clamored for them. For no one who knew his own sinfulness would call for the judgment of God, as being himself, chief of sinners. Augustine pictures one saying to God, "Take away the ungodly man," and that God answers, "Which?"
Behold, I send My messenger before My face, and he shall prepare My way before Me - they, then, were not prepared for His Coming, for whom they clamored. The messenger is the same whom Isaiah had foretold, whose words Malachi uses Isa 40:3 : "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straiqht in the desert a highway for our God. Luk 1:76. Thou, child," was the prophecy on John the Immerser's birth, "shalt be called the prophet of the Highest, for thou shalt go before the face of the Lord to prepare His way, to give knowledge of salvation unto His people, for the remission of their sins." Repentance was to be the preparation for the kingdom of Christ, the Messiah, for whom they looked so impatiently.
He who speaks, is He who should come, God the Son. For it was before Him Who came and dwelt among us, that the way was to be prepared. He speaks here in His divine nature, as the Lord Who should send, and Who should Himself come in our flesh. In the Gospel, when He was come in the flesh, He speaks not of His own Person but of the Father, since "indivisible are the operations of the Trinity, and what the One doth, the other Two do, since the Three are of one nature, power and operation." Whence Christ, in order to give no excuse to the Jews to speak against Him before the time, refers it, as He does His life Joh 6:57. His doctrine Joh 7:16 words Joh 3:11; Joh 5:43; Joh 8:38, Joh 8:40, Joh 8:47, Joh 8:55; Joh 12:49; Joh 14:10, Joh 14:24 and works Joh 4:34; Joh 5:19-20, Joh 5:26, Joh 5:30, Joh 5:36; Joh 6:38; Joh 8:28; Joh 9:4; Joh 10:25, Joh 10:32, Joh 10:37-38; Joh 14:10-11 to the Father.
"Those works, which do not relate to that which b uniquely belongs to each Person, being common, are ascribed now to One Person, now to Another, in order to set forth the One Substance in the Trinity of Persons." Thus, John says Joh 12:41. Isaiah spoke of the unbelief of the Jews, when he "saw" the "glory" of God the Son "and spake of Him," and Paul says Act 28:25. that the "Holy Spirit spake" then "by" him.
And he shall prepare the way before Meo - "The same is God's way here, and Christ's there, an evident proof that Christ is one God with the Father, and that, in Christ, God came and was manifest in the flesh." The prophets and all who turned men to righteousness, or who retained the knowledge of the truth or of righteousness or of God in the world, did, in their degree, prepare the way for Christ. But John was His immediate forerunner "before His Face," the herald of His immediate approach; from where he is called "the end of the law, and the beginning of the Gospel," "the lamp before the Light, the voice before the Word, the mediator between the Old and the New Testament;" "the link of the law and of grace; a new morning star; a ray, before the true Sun should burst forth," the end of night, the beginning of day.
And the Lord, whom ye seek, shall suddenly come to His temple - He, Whose Coming they sought for, was Almighty God, "the God of Judgment." He who should come, was "the Lord," again Almighty God, since, in usage too, none else is called "the Lord," as none else can be. The temple also, to which He was to come, the temple of God, is His own. "The messenger, or the Angel of the covenant," plainly, even from the parallelism, is the same as "the Lord." It was "one," for whom they looked; one, of whose absence they complained; Mal 2:17, "where is the God of judgment?" one, who should come to His temple , one whose coming they sought and prepared "to have pleasure in;" one, of whom it is repeated, "lo, He cometh," one, in the day of whose coming, at whose appearing, it was asked, "who shall stand?" "All Christian interpreters are agreed that this Lord is Christ Act 2:36, whom God hath made both Lord and Christ, and Act 10:36. Who is Lord over all; by whom all things were made, are sustained and governed; Who is (as the root of the word implies) the basis and foundation, not of any private family, tribe or kingdom, but of all; Co1 8:6. by whom are all things and we by Him: and whose we are also by right of redemption; and so He is Rev 17:14; Rev 19:16. Lord of lords and King of kings, deservedly called the Lord." As then the special presence of God was often indicated in connection with "the Angel of the Lord," so, here, He who was to come was entitled the Angel or messenger of the covenant, as God also calls Him the covenant itself.
Isa 42:6, "I will give Thee for a covenant of the people, a light of the Gentiles." He it was Isa 63:9, "the Angel of His presence," who saved His former people, in whom His "Name was," and who, by the prerogative of God, would Exo 23:21, "not pardon their transgressions." He should be Heb 12:24; Heb 8:6, "the Mediator of the new and better covenant" which is promised Jer 31:32-33; Heb 8:9, "not according to the covenant, that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt," which "My covenant they broke, although I was a husband unto them, saith the Lord; but this shall be the covenant, that I will make with the house of Israel after those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts, and will be their God and they shall be My people."
Whom ye seek, are seeking, whom ye delight in - , i. e., profess so to do; "He will come," but will be very different from Him whom ye look for, an Avenger on your enemies. Judgment will come, but it will begin with yourselves.
Shall suddenly come - o "unawares, when men should not think of them; whence perhaps it is that the Jews reckon the Messiah among what shall come unawares." As, it is here said of His first Coming, so it is said of His second Coming (which may be comprehended under this here spoken of) that except they diligently watch for it Luk 21:35, "it shall come upon them unawares Mar 13:36. suddenly Mat 24:44. in such an hour as they think not." "The Lord of glory always comes, like a thief in the night, to those who sleep in their sins."
Lo, He will come - : he insists again and calls their minds to that Coming, certain, swift, new, wonderful, on which all eyes should be set, but His coming would be a sifting-time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: I will: Mal 2:7, Mal 4:5; Mat 11:10, Mat 11:11; Mar 1:2, Mar 1:3; Luk 1:76, Luk 7:26-28; Joh 1:6, Joh 1:7
and he: Isa 40:3-5; Mat 3:1-3, Mat 17:10-13; Luk 1:16, Luk 1:17, Luk 3:3-6; Joh 1:15-23, Joh 1:33, Joh 1:34, Joh 3:28-30; Act 13:24, Act 13:25, Act 19:4
and: Psa 110:1; Isa 7:14, Isa 9:6; Hag 2:7-9; Luk 2:11, Luk 2:21-32, Luk 2:38, Luk 2:46; Luk 7:19, Luk 7:20, Luk 19:47; Joh 2:14-16
even: Gen 48:15, Gen 48:16; Exo 23:20; Isa 63:9; Hos 12:3-5; Act 7:38
he shall come: Hag 2:7
Carl Friedrich Keil and Franz Delitzsch
3:1
Coming of the Lord to judgment. Mal 3:1. "Behold, I send my messenger, that he may prepare the way before me; and the Lord, whom ye seek, will suddenly come to His temple, and the angel of the covenant, whom ye desire; behold he comes, saith Jehovah of hosts." To the question, Where is or remains the God of judgment? the Lord Himself replies that He will suddenly come to His temple, but that before His coming He will send a messenger to prepare the way for Him. The announcement of this messenger rests upon the prophecy in Is 40:3., as the expression וּפנּה דרך, which is borrowed from that passage, clearly shows. The person whose voice Isaiah heard calling to make the way of Jehovah in the desert, that the glory of the Lord might be revealed to all flesh, is here described as מלאך, whom Jehovah will send before Him, i.e., before His coming. This maleâkh is not a heavenly messenger, or spiritual being (Rashi, Kimchi), nor the angel of Jehovah κατ ̓ ἐξοχήν, who is mentioned afterwards and called maleakh habberı̄th, but an earthly messenger of the Lord, and indeed the same who is called the prophet Elijah in Mal 4:5, and therefore not "an ideal person, viz., the whole choir of divine messengers, who are to prepare the way for the coming of salvation, and open the door for the future grace" (Hengst.), but a concrete personality - a messenger who was really sent to the nation in John the Baptist immediately before the coming of the Lord. The idea view is precluded not only by the historical fact, that not a single prophet arose in Israel during the whole period between Malachi and John, but also by the context of the passage before us, according to which the sending of the messenger was to take place immediately before the coming of the Lord to His temple. It is true that in Mal 2:7 the priest is also called a messenger of Jehovah; but the expression הנני שׁלח (behold I send) prevents our understanding the term maleâkh as referring to the priests, or even as including them, inasmuch as "sending" would not apply to the priests as the standing mediators between the Lord and His people. Moreover, it was because the priests did not fulfil their duty as the ordinary ambassadors of God that the Lord was about to send an extraordinary messenger. Preparing the way (פּנה דרך, an expression peculiar to Isaiah: compare Is 40:3; also, Is 57:14 and Is 62:10), by clearing away the impediments lying in the road, denotes the removal of all that retards the coming of the Lord to His people, i.e., the taking away of enmity to God and of ungodliness by the preaching of repentance and the conversion of sinners. The announcement of this messenger therefore implied, that the nation in its existing moral condition was not yet prepared for the reception of the Lord, and therefore had no ground for murmuring at the delay of the manifestation of the divine glory, but ought rather to murmur at its own sin and estrangement from God. When the way shall have been prepared, the Lord will suddenly come. פּתאם, not statim, immediately (Jerome), but unexpectedly. "This suddenness is repeated in all the acts and judgments of the Lord. The Lord of glory always comes as a thief in the night to those who sleep in their sins" (Schmieder). "The Lord" (hâ'âdōn) is God; this is evident both from the fact that He comes to His temple, i.e., the temple of Jehovah, and also from the relative clause "whom ye seek," which points back to the question, "Where is the God of judgment?" (Mal 2:17). The Lord comes to His temple (hēkhâl, lit., palace) as the God-king of Israel, to dwell therein for ever (cf. Ezek 43:7; Ezek 37:26-27). And He comes as the angel of the covenant, for whom the people are longing. The identity of the angel of the covenant with the "Lord" (hâ'âdōn) is placed beyond the reach of doubt by the parallelism of the clauses, and the notion is thereby refuted that the "covenant angel" is identical with the person previously mentioned as מלאכי (Hitzig, Maurer, etc.). This identity does not indeed exclude a distinction of person; but it does exclude a difference between the two, or the opinion that the angel of the covenant is that mediator whom Isaiah had promised (Is 42:6) as the antitype of Moses, and the mediator of a new, perfect, and eternally-enduring covenant relation between God and Israel (Hofmann, Schriftbeweis, i. p. 183). For it was not for a second Moses that the people were longing, or for a mediator of the new covenant, but for the coming of God to judgment. The coming of the Lord to His temple is represented as a coming of the covenant angel, with reference to the fact that Jehovah had in the olden time revealed His glory in His Maleakh in a manner perceptible to the senses, and that in this mode of revelation He had not only redeemed Israel out of the hand of Egypt (Ex 3:6.), gone before the army of Israel (Ex 14:19), and led Israel through the desert to Canaan (Ex 23:20., Ex 33:14.), but had also filled the temple with His glory. The covenant, in relation to which the Maleakh, who is of one essence with Jehovah, is here called the angel of the covenant, is not the new covenant promised in Jer 31:31., but the covenant of Jehovah with Israel, according to which Jehovah dwells in the midst of Israel, and manifests His gracious presence by blessing the righteous and punishing the ungodly (cf. Ex 25:8; Lev 25:11-12; Deut 4:24; Is 33:14): (Koehler). The words "Behold he (the covenant angel) cometh" serve to confirm the assurance, and are still further strengthened by אמר יי צ (saith Jehovah of hosts). This promise was fulfilled in the coming of Christ, in whom the angel of the covenant, the Logos, became flesh, and in the sending of John the Baptist, who prepared the way for Him. (See also at Mal 4:6)
Geneva 1599
3:1 Behold, I will send my (a) messenger, and he shall prepare the way before me: and the (b) Lord, whom ye seek, shall suddenly come to his temple, even the (c) messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
(a) This is meant of John the Baptist, as Christ interprets it; (Lk 7:27).
(b) Meaning, the Messiah, as in (Ps 40:17; Dan 9:17, Dan 9:25).
(c) That is, Christ, by whom the covenant was made and ratified, who is called the angel or messenger of the covenant, because he reconciles us to his Father, and is Lord or King, because he has the rule of his Church.
John Gill
3:1 Behold, I will send my messenger,.... These are the words of Christ, in answer to the question put in the last verse of the preceding chapter Mal 2:17, "Where is the God of judgment?" intimating that he would quickly appear, and previous to his coming send his messenger or angel; not the angel of death to destroy the wicked, as Jarchi thinks; nor an angel from heaven, as Kimchi; nor Messiah the son of Joseph; as Aben Ezra; nor the Prophet Malachi himself, as Abarbinel; but the same that is called Elijah the prophet, Mal 4:5 and is no other than John the Baptist, as is clear from Mt 11:10 called a "messenger" or "angel", not by nature, but by office; and Christ's messenger, because sent by him and on his errand; and which shows the power and authority of Christ in sending forth ministers; his superior excellency to John, and his existence before him, or he could not be sent by him, and so before his incarnation; for John was sent by him before he was in the flesh, and consequently this is a proof of the proper deity of Christ: and the word "behold" is prefixed to this, in order to raise the attention of those that put the above question, and all others; as well as to show that the message John was sent upon was of the greatest moment and importance; as that the Messiah was just ready to appear, his kingdom was at hand, and the Jews ought to believe in him; though it also respects the coming of the Messiah, spoken of in the latter part of the text:
and he shall prepare the way before me; by declaring to the Jews that he was born, and was in the midst of them; by pointing him out unto them; by preaching the doctrine of repentance, and exhorting them to believe in him; and by administering the ordinance of baptism in general to all proper subjects, and in particular to Christ, by which he was made manifest to Israel; See Gill on Mk 1:2 the allusion is to kings and great men sending persons before them when on a journey, to give notice of their coming, and provide for them:
and the Lord, whom ye seek; this is the person himself speaking, the Son of God, and promised Messiah, the Lord of all men, and particularly of his church and people, in right of marriage, by virtue of redemption, and by being their Head and King; so Kimchi and Ben Melech interpret it of him, and even Abarbinel (q) himself; the Messiah that had been so long spoken of and so much expected, and whom the Jews sought after, either in a scoffing manner, expressed in the above question, or rather seriously; some as a temporal deliverer, to free them from the Roman yoke, and bring them into a state of liberty, prosperity, and grandeur; and others as a spiritual Saviour, to deliver from sin, law, hell, and death, and save them with an everlasting salvation:
shall suddenly come to his temple; meaning not his human nature, nor his church, sometimes so called; but the material temple at Jerusalem, the second temple, called "his", because devoted to his service and worship, which proves him to be God, and because of his frequency in it; here he was brought and presented by his parents at the proper time, for the purification of his mother; here he was at twelve years of age disputing with the doctors; and here Simeon, Anna, and others, were waiting for him, Lk 2:22 and we often read of his being here, and of his using his authority in it as the Lord and proprietor of it; and of the Hosannas given him here, Mt 21:12 the manner in which he should come, "suddenly", may refer to the manifestation of it, quickly after John the Baptist had prepared his way by his doctrine and baptism:
even the messenger of the covenant; not of the covenant of works with Adam, of which there was no mediator and messenger; nor of the covenant of circumcision, at which, according to the Jews, Elias presides; nor of the covenant at Sinai, of which Moses was the mediator; but of the covenant of grace, of which Christ is not only the Surety and Mediator; but, as here, "the Messenger"; because it is revealed, made known, and exhibited in a more glorious manner by him under the Gospel dispensation, through the ministration of the word and ordinances. De Dieu observes, that the word in the Ethiopic language signifies a prince as well as a messenger, and so may be rendered, "the Prince of the covenant", which is a way of speaking used in Dan 11:22,
whom ye delight in; either carnally, as they pleased themselves with the thoughts of a temporal prince, and of great honour and grandeur under him; and as they would have done, had he submitted to have been made a king by them in this sense; or rather spiritually, and so is to be understood of such who had a spiritual knowledge of him, and joy in him; who rejoiced and delighted in the contemplation of his person, offices, righteousness, and salvation:
he shall come, saith the Lord of hosts; this expresses the certainty of his coming, being said by himself, who is the Lord of hosts, the Lord of armies in heaven and in earth, the King of kings, and Lord of lords. This passage is, in some Jewish writers (r), interpreted of the world to come, or times of the Messiah.
(q) Mashmiah Jeshuah, fol. 76. 4. (r) Bemidbar Rabba, sect. 16. fol. 219. 4.
John Wesley
3:1 I - The Messiah. My messenger - John the Baptist. The Lord - The Messiah. Whom ye seek - Whom ye, who truly fear God, long and wait for. Suddenly come - After the coming of his fore - runner. To his temple - That which was the second temple at Jerusalem, lately built by Zerubbabel and Joshua. The messenger - The angel of the covenant, the Messiah, in whose blood the covenant between God and man was confirmed. Whom ye delight in - You Jews, among whom, few there are, who do not please themselves to think of his coming, tho' from various motives.
Robert Jamieson, A. R. Fausset and David Brown
3:1 MESSIAH'S COMING, PRECEDED BY HIS FORERUNNER, TO PUNISH THE GUILTY FOR VARIOUS SINS, AND TO REWARD THOSE WHO FEAR GOD. (Mal. 3:1-18)
Behold--Calling especial attention to the momentous truths which follow. Ye unbelievingly ask, Where is the God of judgment (Mal 2:7)? "Behold," therefore, "I send," &c. Your unbelief will not prevent My keeping My covenant, and bringing to pass in due time that which ye say will never be fulfilled.
I will send . . . he shall come--The Father sends the Son: the Son comes. Proving the distinctness of personality between the Father and the Son.
my messenger--John the Baptist; as Mt 3:3; Mt 11:10; Mk 1:2-3; Lk 1:76; Lk 3:4; Lk 7:26-27; Jn 1:23, prove. This passage of Malachi evidently rests on that of Isaiah his predecessor (Is 40:3-5). Perhaps also, as HENGSTENBERG thinks, "messenger" includes the long line of prophets headed by Elijah (whence his name is put in Mal 4:5 as a representative name), and terminating in John, the last and greatest of the prophets (Mt 11:9-11). John as the representative prophet (the forerunner of Messiah the representative God-man) gathered in himself all the scattered lineaments of previous prophecy (hence Christ terms him "much more than a prophet," Lk 7:26), reproducing all its awful and yet inspiriting utterances: his coarse garb, like that of the old prophets, being a visible exhortation to repentance; the wilderness in which he preached symbolizing the lifeless, barren state of the Jews at that time, politically and spiritually; his topics sin, repentance, and salvation, presenting for the last time the condensed epitome of all previous teachings of God by His prophets; so that he is called pre-eminently God's "messenger." Hence the oldest and true reading of Mk 1:2 is, "as it is written in Isaiah the prophet"; the difficulty of which is, How can the prophecy of Malachi be referred to Isaiah? The explanation is: the passage in Malachi rests on that in Is 40:3, and therefore the original source of the prophecy is referred to in order to mark this dependency and connection.
the Lord--Ha-Adon in Hebrew. The article marks that it is JEHOVAH (Ex 23:17; Ex 34:23; compare Josh 3:11, Josh 3:13). Compare Dan 9:17, where the Divine Son is meant by "for THE Lord's sake." God the speaker makes "the Lord," the "messenger of the covenant," one with Himself. "I will send . . . before Me," adding, "THE LORD . . . shall . . . come"; so that "the Lord" must be one with the "Me," that is, He must be GOD, "before" whom John was sent. As the divinity of the Son and His oneness with the Father are thus proved, so the distinctness of personality is proved by "I send" and He "shall come," as distinguished from one another. He also comes to the temple as "His temple": marking His divine lordship over it, as contrasted with all creatures, who are but "servants in" it (Hag 2:7; Heb 3:2, Heb 3:5-6).
whom ye seek . . . whom ye delight in--(see on Mal 2:17). At His first coming they "sought" and "delighted in" the hope of a temporal Saviour: not in what He then was. In the case of those whom Malachi in his time addresses, "whom ye seek . . . delight in," is ironical. They unbelievingly asked, When will He come at last? Mal 2:17, "Where is the God of judgment" (Is 5:19; Amos 5:18; 2Pet 3:3-4)? In the case of the godly the desire for Messiah was sincere (Lk 2:25, Lk 2:28). He is called "Angel of God's presence" (Is 63:9), also Angel of Jehovah. Compare His appearances to Abraham (Gen 18:1-2, Gen 18:17, Gen 18:33), to Jacob (Gen 31:11; Gen 48:15-16), to Moses in the bush (Ex 3:2-6); He went before Israel as the Shekinah (Ex 14:19), and delivered the law at Sinai (Acts 7:38).
suddenly--This epithet marks the second coming, rather than the first; the earnest of that unexpected coming (Lk 12:38-46; Rev_ 16:15) to judgment was given in the judicial expulsion of the money-changing profaners from the temple by Messiah (Mt 21:12-13), where also as here He calls the temple His temple. Also in the destruction of Jerusalem, most unexpected by the Jews, who to the last deceived themselves with the expectation that Messiah would suddenly appear as a temporal Saviour. Compare the use of "suddenly" in Num 12:4-10, where He appeared in wrath.
messenger of the covenant--namely, of the ancient covenant with Israel (Is 63:9) and Abraham, in which the promise to the Gentiles is ultimately included (Gal 4:16-17). The gospel at the first advent began with Israel, then embraced the Gentile world: so also it shall be at the second advent. All the manifestations of God in the Old Testament, the Shekinah and human appearances, were made in the person of the Divine Son (Ex 23:20-21; Heb 11:26; Heb 12:26). He was the messenger of the old covenant, as well as of the new.
3:23:2: եւ ո՞վ ժուժկալեսցէ աւուր մտի նորա, եւ կամ ո՞ հանդարտեսցէ յայտնութեան նորա. զի նա մտցէ իբրեւ զբո՛ց հալոցի, եւ իբրեւ զաճառ լուալեաց[10917]։ [10917] Ոմանք. Եւ ո՛ ժուժկալեսցէ... եւ իբրեւ զաւճառ լուանալեաց։
2 Ահա գալիս է, - ասում է Ամենակալ Տէրը, - ո՞վ կը դիմանայ նրա մուտքի օրուան, եւ կամ ո՞վ հանիստտ կը մնայ նրա յայտնութեան ժամանակ, քանի որ նա պիտի մտնի որպէս հալոցի բոց եւ որպէս լուացարանների օճառ:
2 Անոր գալուստին օրը ո՞վ կրնայ դիմանալ։Անոր երեւնալուն ատենը ո՞վ կրնայ կայնիլ. Քանզի անիկա հալեցնողին՝ կրակին պէս Ու թափիչներուն օճառին պէս պիտի ըլլայ։
Եւ ո՞վ ժուժկալեսցէ աւուր մտի նորա, եւ կամ ո՞ հանդարտեսցէ յայտնութեան նորա. զի նա մտցէ իբրեւ զբոց հալոցի, եւ իբրեւ զօճառ լուանալեաց:

3:2: եւ ո՞վ ժուժկալեսցէ աւուր մտի նորա, եւ կամ ո՞ հանդարտեսցէ յայտնութեան նորա. զի նա մտցէ իբրեւ զբո՛ց հալոցի, եւ իբրեւ զաճառ լուալեաց[10917]։
[10917] Ոմանք. Եւ ո՛ ժուժկալեսցէ... եւ իբրեւ զաւճառ լուանալեաց։
2 Ահա գալիս է, - ասում է Ամենակալ Տէրը, - ո՞վ կը դիմանայ նրա մուտքի օրուան, եւ կամ ո՞վ հանիստտ կը մնայ նրա յայտնութեան ժամանակ, քանի որ նա պիտի մտնի որպէս հալոցի բոց եւ որպէս լուացարանների օճառ:
2 Անոր գալուստին օրը ո՞վ կրնայ դիմանալ։Անոր երեւնալուն ատենը ո՞վ կրնայ կայնիլ. Քանզի անիկա հալեցնողին՝ կրակին պէս Ու թափիչներուն օճառին պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 И кто выдержит день пришествия Его, и кто устоит, когда Он явится? Ибо Он как огонь расплавляющий и как щелок очищающий,
3:2 καὶ και and; even τίς τις.1 who?; what? ὑπομενεῖ υπομενω endure; stay behind ἡμέραν ημερα day εἰσόδου εισοδος inroad; entrance αὐτοῦ αυτος he; him ἢ η or; than τίς τις.1 who?; what? ὑποστήσεται υφιστημι in τῇ ο the ὀπτασίᾳ οπτασια vision αὐτοῦ αυτος he; him διότι διοτι because; that αὐτὸς αυτος he; him εἰσπορεύεται εισπορευομαι intrude; travel into ὡς ως.1 as; how πῦρ πυρ fire χωνευτηρίου χωνευτηριον and; even ὡς ως.1 as; how πόα ποα launder; wash
3:2 וּ û וְ and מִ֤י mˈî מִי who מְכַלְכֵּל֙ mᵊḵalkˌēl כול comprehend אֶת־ ʔeṯ- אֵת [object marker] יֹ֣ום yˈôm יֹום day בֹּואֹ֔ו bôʔˈô בוא come וּ û וְ and מִ֥י mˌî מִי who הָ hā הַ the עֹמֵ֖ד ʕōmˌēḏ עמד stand בְּ bᵊ בְּ in הֵרָֽאֹותֹ֑ו hērˈāʔôṯˈô ראה see כִּֽי־ kˈî- כִּי that הוּא֙ hû הוּא he כְּ kᵊ כְּ as אֵ֣שׁ ʔˈēš אֵשׁ fire מְצָרֵ֔ף mᵊṣārˈēf צרף melt וּ û וְ and כְ ḵᵊ כְּ as בֹרִ֖ית vōrˌîṯ בֹּרִית alkaline salt מְכַבְּסִֽים׃ mᵊḵabbᵊsˈîm כבס wash
3:2. et quis poterit cogitare diem adventus eius et quis stabit ad videndum eum ipse enim quasi ignis conflans et quasi herba fullonumAnd who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like thc fuller's herb:
2. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap:
3:2. And who will be able to consider the day of his advent, and who will stand firm in order to see him? For he is like a refining fire, and like the fuller’s herb.
3:2. But who may abide the day of his coming? and who shall stand when he appeareth? for he [is] like a refiner’s fire, and like fullers’ soap:
But who may abide the day of his coming? and who shall stand when he appeareth? for he [is] like a refiner' s fire, and like fullers' sope:

3:2 И кто выдержит день пришествия Его, и кто устоит, когда Он явится? Ибо Он как огонь расплавляющий и как щелок очищающий,
3:2
καὶ και and; even
τίς τις.1 who?; what?
ὑπομενεῖ υπομενω endure; stay behind
ἡμέραν ημερα day
εἰσόδου εισοδος inroad; entrance
αὐτοῦ αυτος he; him
η or; than
τίς τις.1 who?; what?
ὑποστήσεται υφιστημι in
τῇ ο the
ὀπτασίᾳ οπτασια vision
αὐτοῦ αυτος he; him
διότι διοτι because; that
αὐτὸς αυτος he; him
εἰσπορεύεται εισπορευομαι intrude; travel into
ὡς ως.1 as; how
πῦρ πυρ fire
χωνευτηρίου χωνευτηριον and; even
ὡς ως.1 as; how
πόα ποα launder; wash
3:2
וּ û וְ and
מִ֤י mˈî מִי who
מְכַלְכֵּל֙ mᵊḵalkˌēl כול comprehend
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֣ום yˈôm יֹום day
בֹּואֹ֔ו bôʔˈô בוא come
וּ û וְ and
מִ֥י mˌî מִי who
הָ הַ the
עֹמֵ֖ד ʕōmˌēḏ עמד stand
בְּ bᵊ בְּ in
הֵרָֽאֹותֹ֑ו hērˈāʔôṯˈô ראה see
כִּֽי־ kˈî- כִּי that
הוּא֙ הוּא he
כְּ kᵊ כְּ as
אֵ֣שׁ ʔˈēš אֵשׁ fire
מְצָרֵ֔ף mᵊṣārˈēf צרף melt
וּ û וְ and
כְ ḵᵊ כְּ as
בֹרִ֖ית vōrˌîṯ בֹּרִית alkaline salt
מְכַבְּסִֽים׃ mᵊḵabbᵊsˈîm כבס wash
3:2. et quis poterit cogitare diem adventus eius et quis stabit ad videndum eum ipse enim quasi ignis conflans et quasi herba fullonum
And who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like thc fuller's herb:
3:2. And who will be able to consider the day of his advent, and who will stand firm in order to see him? For he is like a refining fire, and like the fuller’s herb.
3:2. But who may abide the day of his coming? and who shall stand when he appeareth? for he [is] like a refiner’s fire, and like fullers’ soap:
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
2-4: Евреи думали, что явление Иеговы на суд принесет им только пользу, а на самом деле, едва ли много найдется среди них таких, которые выдержат ожидающее их, как и другие народы, испытание на суде Иеговы. — Огонь расплавляющий — ср. Ис I:25. — Щелок очищающий — ср. Иер II:22. — Сынов Левия. Очищение, прежде всего, будет совершаться над потомками Левия, в частности, над священниками, потому что у Иеговы с Левием заключен был особый завет (II:5). — Жертву в правде, т. е. как указано в законе. — Дни древние — это, напр., счастливые времена Давида, который заботился о правильном совершении Богослужения.
Adam Clarke: Commentary on the Bible - 1831
3:2: But who may abide the day of his coming? - Only they who shall believe on his name; for they that will not, shall be blinded, and the unbelieving nations shall be destroyed by the Romans.
Like fuller's soap - כברית keborith, from ברר barar, to cleanse, any thing that deterges. Kali, or fern ashes, or such things. I doubt whether the composition which we call soap, was known in ancient times.
Albert Barnes: Notes on the Bible - 1834
3:2: And who may abide the day of His coming? And who shall stand when He appeareth? - The implied answer is, "No one;" as in the Psalm Psa 130:3, "If Thou, Lord, wilt mark iniquities, O Lord, who shall stand?" Joel had asked the same , "The day of the Lord is great and very terrible; and who can abide it?" "How can the weakness of man endure such might; his blindness, such light; his frailty, such power; his uncleanness, such holiness; the chaff, such a fire? For He is like a refine's fire. Who would not fail through stupefaction, fear, horror, shrinking Rev_erence, from such majesty?"
Malachi seems to blend, as Joel, the first and second coming of our Lord. The first coming too was a time of sifting and severance, according as those, to whom He came, did or did not receive Him. The severance was not final, because there was yet space for repentance; but it was real, an earnest of the final judgment. Joh 9:39, "for judgment," our Lord says, "I am come into this world, that they which see not may see, and they which see might be made blind;" and again Joh 12:31, "Now is the judgment of this world;" and Joh 3:18, "He that believeth not is condemned already, because he hath not believed on the name of the Only-Begotten Son of God; Joh 3:36. He that believeth not the Son, shall not see life, but the wrath of God abideth on him." As, on the other hand, He saith Joh 6:54. "whoso eateth My Flesh and drinketh My Blood hath eternal life;" and Joh 6:47, "he that believeth on the Son hath everlasting life;" "hath," He saith; not, "shall have;" "hath it," in present reality and earnest, though he may forfeit it: so the other class is "condemned already," although the one may repent and be saved, the other may Eze 33:18. "turn from his righteousness and commit iniquity;" and if he persevere in it, "shall die therein."
It is then one ever-present judgment. Every soul of man is in a state of grace or out of it; in God's favor or under His wrath; and the judgment of the Great Day, in which the secrets of men's hearts shall be Rev_ealed, will be but an outward manifestation of that now hidden judgment. But the words, in their fullest sense, imply a passing of that judgment, in which men do or do not stand, as in those of our Lord Luk 21:35-36. "As a snare shall that day come on all those that dwell on the face of the whole earth. Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things which shall come to pass, and to stand before the Son of Man;" and Paul Eph 6:13. "Take unto you the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand;" and in the Rev_elation Rev 6:16-17. "They said to the mountains and rocks; Fall on us, and hide us from the wrath of Him that sitteth upon the throne, and from the wrath of the Lamb. For the great day of His wrath is come, and who shall be able to stand?" Asaph says of a temporal, yet for this life, final destruction; Psa 76:6-7, "At Thy rebuke, O God of, Jacob, both the chariot and horse are cast into a deep sleep. Thou art to be feared, and who may stand in Thy sight, when Thou art angry?"
For He is like a refiner's fire, and like fuller's soup - Two sorts of materials for cleansing are mentioned, the one severe, where the baser materials are inworked with the rich ore; the other mild, where the defilement is easily separable. "He shall come like a refining fire; Psa 50:3-4, 'a fire shall burn before Him, and it shall be very tempestuous round about Him. Then He shall call the heaven from above, and the earth, that He may judge HIs people;' streams of fire shall sweep before, bearing away all sinners. For the Lord is called a fire, and a Deu 4:24. consuming fire, so as to burn our Co1 3:12. wood, hay, stubble. And not fire only, but fuller's soap. To those who sin heavily, He is a refining and consuming fire, but to those who commit light sins, fuller's soap, to restore cleanness to it, when washed."
Yet, though light in comparison, this too had its severity, for clothes which were washed (of which the word is used) were trampled on by the feet. "The nitrum and the fuller's soap is penitence." Yet the whiteness and purity so restored, is, at the last, perfected. Inspiration could find no more adequate comparison for us, for the brightness of our Lord's raiment from the glory of the Transfiguration, than Mar 9:3, "exceeding white as snow; so as no fuller on earth can white them."
Our Lord is, in many ways, as a fire. He says of Himself; Luk 12:49, "I am come to send a fire upon earth, and what will I, if it be already kindled?" John Baptist said of Him Luk 3:16, "He shall baptize you with the Holy Spirit and with fire." He kindles in the heart "a fire of love," which softens what is hard, the will.
"Wash whate'er of stain is here,
Sprinkle what is dry or sere,
Heal and bind the wounded sprite;
Bend whate'er is stubborn still,
Kindle what is cold and chill,
What hath wandered guide aright."
But as God is "a consuming fire," Who must burn out the dross, unless we be Jer 6:29-30 "reprobate silver" which "the founder melteth in vain," either He must, by His grace, consume the sin within us, or must consume us with it, in hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: who may abide: Mal 4:1; Amo 5:18-20; Mat 3:7-12, Mat 21:31-44, Mat 23:13-35, Mat 25:10; Luk 2:34; Luk 3:9, Luk 3:17, Luk 7:23, Luk 11:37-47, Luk 11:52-54, Luk 21:36; Joh 6:42-44, Joh 8:41-48, Joh 8:55, Joh 9:39-41, Joh 15:22-24; Act 7:52-54; Rom 9:31-33; Rom 11:5-10; Heb 10:28, Heb 10:29, Heb 12:25; Pe1 2:7, Pe1 2:8; Rev 1:6, Rev 1:7, Rev 6:17
for: Isa 4:4; Zac 13:9; Mat 3:10-12; Co1 3:13-15; Rev 2:23
like fullers': Psa 2:7; Isa 1:18; Jer 2:22; Mar 9:3; Rev 1:5, Rev 7:14, Rev 19:8
Carl Friedrich Keil and Franz Delitzsch
3:2
With the coming of the Lord the judgment will also begin; not the judgment upon the heathen, however, for which the ungodly nation was longing, but the judgment upon the godless members of the covenant nation. Mal 3:2. "And who endures the day of His coming? and who can stand at His appearing? for He is like the smelter's fire, and like washers' lye: Mal 3:3. And will sit smelting and purifying silver, and will purify the children of Levi, and refine like gold and silver, that they may be offering to Jehovah His sacrifice in righteousness. Mal 3:4. And the sacrifice of Judah and Jerusalem will be pleasant, as in the days of the olden time, and as in the years of the past." The question "who endures the day" has a negative meaning, like מי in Is 53:1 : no one endures it (for the fact itself compare Joel 2:11). The prophet is speaking to the ungodly. The second clause is synonymous. עמד, to remain standing, in contrast with falling, or sinking under the burden of the judgment. The reason for this is given in the second hemistich. The Lord when He comes will be like a smelter's fire, which burns out all the corrupt ingredients that are mixed with the gold and silver (cf. Zech 13:9), and like the lye or alkaline salt by which clothes are cleansed from dirt (cf. Is 4:4). The double figure has but one meaning; hence only the first figure is carried out in Mal 3:3, a somewhat different turn being given to it, since the Lord is no longer compared to the fire, but represented as a smelter. As a smelter purifies gold and silver from the dross adhering to it, so will the Lord refine the sons of Levi, by whom the priests are principally intended. The yâshabh (sit) serves as a pictorial description, like ‛âmad (stand) in Mic 5:3. The participles metsârēph and metahēr describe the capacity in which He sits, viz., as a smelter and purifier of silver. זקּק: to strain, or filter; a term transferred to metals, because in smelting the pure metal is allowed to flow off, so that the earthy ingredients are left in the crucible (Ps 12:7; Job 28:1, etc.). The fact that the sons of Levi are named, as the object of the refining action of the Lord, is to be explained from what is mentioned in Mal 1:6. concerning their degeneracy. Since they, the supporters and promoters of the religious life of the nation, were quite corrupt, the renovation of the national life must begin with their purification. This purification, however, does not consist merely in the fact, that the individuals who are displeasing to God will be cut off from among them (Koehler), nor merely in their being cleansed from the sins and crimes adhering to them (Hitzig), but in both, so that those who are corrigible are improved, and the incorrigible cut off. This is implied in the idea of purification, and is confirmed by the result of the refining work of the Lord, as given in the last clause of the verse. They are to become to the Lord offerers of sacrifices in righteousness. Bitsedâqâh does not refer to the nature of the sacrifices, viz., righteous sacrifices, i.e., such as correspond to the law, but to the moral character of the offerers, viz., that they will attend to the offering of sacrifice in a proper state of heart, as in Ps 4:6. היוּ מגּישׁי is a constructio periphr. to denote the permanence of the action (cf. Ewald, 168, c). The tsaqeph-qaton does not compel us to separate היוּ ליהוה (compare, on the contrary, Gen 1:6 for example). Then, namely when the priests offer sacrifices in righteousness again, will the sacrificing of the whole nation be pleasant to the Lord, as was the case in the olden time. The days of the olden time and years of the past are the times of Moses, or the first years of the sojourn in the desert (Jer 2:2), possibly also the times of David and of the first years of the reign of Solomon; whereas now, i.e., in the time of Malachi, the sacrifices of the nation were displeasing to God, not merely on account of the sins of the people (Mal 2:13), but chiefly on account of the badness of the sacrificing priests (Mal 1:10, Mal 1:13). Moreover, we must not infer from Mal 3:3 and Mal 3:4, that Malachi imagined that the Old Testament worship would be continued during the Messianic times; but his words are to be explained from the custom of the prophets, of using the forms of the Old Testament worship to depict the reverence for God which would characterize the new covenant.
Geneva 1599
3:2 But who (d) may abide the day of his coming? and who shall stand when he appeareth? for he [is] like a refiner's fire, and like fullers' soap:
(d) He shows that the hypocrites who wish so much for the Lord's coming will not remain when he draws near: for he will consume them, and purge his own and make them clean.
John Gill
3:2 But who may abide the day of his coming?.... When he should be manifest in Israel, and come preaching the Gospel of the kingdom; who could bear the doctrines delivered by him, concerning his deity and equality with God the Father; concerning his character and mission as the Messiah, and his kingdom not being a temporal, but a spiritual one; concerning his giving his flesh for the life of the world, and eating that by faith; concerning distinguishing and efficacious grace; and all such that so severely struck at the wickedness of the Scribes and Pharisees, and their self-righteous principles; and especially since for judgment he came, that they might not see? nor could they bear the light of this glorious Sun of righteousness; and he came not to send peace and outward prosperity to the Jews, but a sword and division, Jn 9:39 very few indeed could bear his ministry, or the light of that day, it being so directly contrary to their principles and practices:
and who shall stand when he appeareth? in his kingdom and glory, to take vengeance on the Jews for their rejection of him and his Gospel; for this coming and appearance of his include all the time between his manifestation in the flesh and the destruction of Jerusalem; and so all those sorrows and distresses which went before it, or attended it, and were such as had never been from the creation of the world; and unless those times had been shortened, no flesh could have been saved; see Mt 24:3,
for he is like a refiner's fire; partly by the ministry of the word, compared to fire, Jer 23:29 separating pure doctrines from ones of dross; and partly by his fiery dispensations and judgments on the wicked Jews, when he distinguished and saved his own people from that untoward generation, and destroyed them:
and like fuller's soap; or "fuller's herb", as the Septuagint and Vulgate Latin versions render it, and Jarchi interprets it: and so R. Jonah (s) interprets it of an herb which fullers use: and in the Misna (t) this is one of the seven things used to take out spots, namely, "borith", the word here used; and which Maimonides (u) says is a plant known by the name of "algasul" and "gazul" in the Arabic language: it signifies something by which filth is washed away; and so Bartenora (w) says it is a plant which purifies and cleanses; and Jerom (x) relates that this herb grows in Palestine, in moist and green places, and has the same virtue as nitre to take away filth; agreeably to which some other versions render it "fuller's weed", or "soap weed" (y). The Syriac version is,
"as sulphur that makes white;''
and fullers, with the Romans, were wont to make use of that along with chalk to take out spots; and so Pliny (z) speaks of a kind of sulphur which fullers make use of. A metaphor signifying the same thing as before, the removing of spotted doctrines or spotted persons, the one by the preaching of the Gospel, the other by awful judgments, as spots in garments are removed by the fuller's herb or soap.
(s) Apud Kimchi in Sepher Shorash. rad. (t) Niddah. c. 9. sect. 6. (u) In Misn. ib. (w) In ib. (x) Comment. in Jer. ii. 22. (y) "ut lanaria fullonum", Drusius; "radicula, vel saponaria", Vatablus. (z) Nat. Hist. l. 35. c. 15.
John Wesley
3:2 Abide - Who shall be able to stand under the weight of those crosses which in that day, will fall on all sorts of men? The day - This day was from his preaching, 'till the utter destruction of Jerusalem, about seventy years after the birth of Christ. A refiner's fire - Some are like metals, which nothing but a fierce fire can purge, such fire shall the troubles of these days be. Fuller's soap - As boiling waters, into which, spotted cloaths are thrown, and as the rubbing of them with soap; so that day will prove to all, a day of great trial, to purge and refine.
Robert Jamieson, A. R. Fausset and David Brown
3:2 (Mal 4:1; Rev_ 6:16-17). The Messiah would come, not, as they expected, to flatter the theocratic nation's prejudices, but to subject their principles to the fiery test of His heart-searching truth (Mt 3:10-12), and to destroy Jerusalem and the theocracy after they had rejected Him. His mission is here regarded as a whole from the first to the second advent: the process of refining and separating the godly from the ungodly beginning during Christ's stay on earth, going on ever since, and about to continue till the final separation (Mat. 25:31-46). The refining process, whereby a third of the Jews is refined as silver of its dross, while two-thirds perish, is described, Zech 13:8-9 (compare Is 1:25).
3:33:3: Եւ նստցի սրբել եւ ձուլել իբրեւ զարծաթ եւ իբրեւ զոսկի. եւ սրբեսցէ զորդիս Ղեւեայ. եւ հալեսցէ զնոսա իբրեւ զոսկի եւ իբրեւ զարծաթ. եւ եղիցի Տեառն մատուցանել զպատարագս արդարութեամբ[10918]։ [10918] Ոմանք. Եւ նստցի ՚ի ձուլել եւ ՚ի սրբել... մատուցանել պատարագս արդարութեան։
3 Նա կը նստի ձուլելու եւ մաքրելու՝ որպէս արծաթ եւ որպէս ոսկի, կը մաքրի Ղեւիի որդիներին եւ կը հալեցնի նրանց ոսկու նման եւ արծաթի պէս: Եւ այն ժամանակ արդարութեամբ զոհ կը մատուցեն Տիրոջը:
3 Անիկա արծաթ հալեցնողի ու մաքրողի պէս պիտի նստի։Ղեւիին որդիները պիտի մաքրէ, Զանոնք ոսկիի պէս ու արծաթի պէս պիտի զտէ։Անոնք արդարութեամբ Տէրոջը ընծայ պիտի մատուցանեն.
Եւ նստցի [40]ձուլել եւ սրբել իբրեւ զարծաթ եւ իբրեւ զոսկի. եւ սրբեսցէ զորդիս Ղեւեայ, եւ հալեսցէ`` զնոսա իբրեւ զոսկի եւ իբրեւ զարծաթ. եւ եղիցին Տեառն [41]մատուցանել պատարագս արդարութեամբ:

3:3: Եւ նստցի սրբել եւ ձուլել իբրեւ զարծաթ եւ իբրեւ զոսկի. եւ սրբեսցէ զորդիս Ղեւեայ. եւ հալեսցէ զնոսա իբրեւ զոսկի եւ իբրեւ զարծաթ. եւ եղիցի Տեառն մատուցանել զպատարագս արդարութեամբ[10918]։
[10918] Ոմանք. Եւ նստցի ՚ի ձուլել եւ ՚ի սրբել... մատուցանել պատարագս արդարութեան։
3 Նա կը նստի ձուլելու եւ մաքրելու՝ որպէս արծաթ եւ որպէս ոսկի, կը մաքրի Ղեւիի որդիներին եւ կը հալեցնի նրանց ոսկու նման եւ արծաթի պէս: Եւ այն ժամանակ արդարութեամբ զոհ կը մատուցեն Տիրոջը:
3 Անիկա արծաթ հալեցնողի ու մաքրողի պէս պիտի նստի։Ղեւիին որդիները պիտի մաքրէ, Զանոնք ոսկիի պէս ու արծաթի պէս պիտի զտէ։Անոնք արդարութեամբ Տէրոջը ընծայ պիտի մատուցանեն.
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 и сядет переплавлять и очищать серебро, и очистит сынов Левия и переплавит их, как золото и как серебро, чтобы приносили жертву Господу в правде.
3:3 καὶ και and; even καθιεῖται καθιζω sit down; seat χωνεύων χωνευω and; even καθαρίζων καθαριζω cleanse ὡς ως.1 as; how τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even ὡς ως.1 as; how τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even καθαρίσει καθαριζω cleanse τοὺς ο the υἱοὺς υιος son Λευι λευι Leuΐ; Lei καὶ και and; even χεεῖ χεω he; him ὡς ως.1 as; how τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ὡς ως.1 as; how τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even ἔσονται ειμι be τῷ ο the κυρίῳ κυριος lord; master προσάγοντες προσαγω lead toward; head toward θυσίαν θυσια immolation; sacrifice ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing
3:3 וְ wᵊ וְ and יָשַׁ֨ב yāšˌav ישׁב sit מְצָרֵ֤ף mᵊṣārˈēf צרף melt וּ û וְ and מְטַהֵר֙ mᵊṭahˌēr טהר be clean כֶּ֔סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and טִהַ֤ר ṭihˈar טהר be clean אֶת־ ʔeṯ- אֵת [object marker] בְּנֵֽי־ bᵊnˈê- בֵּן son לֵוִי֙ lēwˌî לֵוִי Levi וְ wᵊ וְ and זִקַּ֣ק ziqqˈaq זקק filter אֹתָ֔ם ʔōṯˈām אֵת [object marker] כַּ ka כְּ as † הַ the זָּהָ֖ב zzāhˌāv זָהָב gold וְ wᵊ וְ and כַ ḵa כְּ as † הַ the כָּ֑סֶף kkˈāsef כֶּסֶף silver וְ wᵊ וְ and הָיוּ֙ hāyˌû היה be לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH מַגִּישֵׁ֥י maggîšˌê נגשׁ approach מִנְחָ֖ה minḥˌā מִנְחָה present בִּ bi בְּ in צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
3:3. et sedebit conflans et emundans argentum et purgabit filios Levi et colabit eos quasi aurum et quasi argentum et erunt Domino offerentes sacrificia in iustitiaAnd he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice.
3. and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver; and they shall offer unto the LORD offerings in righteousness.
3:3. And he will sit refining and cleansing the silver, and he will purge the sons of Levi, and he will gather them like gold and like silver, and they will offer sacrifices to the Lord in justice.
3:3. And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.
And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness:

3:3 и сядет переплавлять и очищать серебро, и очистит сынов Левия и переплавит их, как золото и как серебро, чтобы приносили жертву Господу в правде.
3:3
καὶ και and; even
καθιεῖται καθιζω sit down; seat
χωνεύων χωνευω and; even
καθαρίζων καθαριζω cleanse
ὡς ως.1 as; how
τὸ ο the
ἀργύριον αργυριον silver piece; money
καὶ και and; even
ὡς ως.1 as; how
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
καθαρίσει καθαριζω cleanse
τοὺς ο the
υἱοὺς υιος son
Λευι λευι Leuΐ; Lei
καὶ και and; even
χεεῖ χεω he; him
ὡς ως.1 as; how
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
ὡς ως.1 as; how
τὸ ο the
ἀργύριον αργυριον silver piece; money
καὶ και and; even
ἔσονται ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
προσάγοντες προσαγω lead toward; head toward
θυσίαν θυσια immolation; sacrifice
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
3:3
וְ wᵊ וְ and
יָשַׁ֨ב yāšˌav ישׁב sit
מְצָרֵ֤ף mᵊṣārˈēf צרף melt
וּ û וְ and
מְטַהֵר֙ mᵊṭahˌēr טהר be clean
כֶּ֔סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
טִהַ֤ר ṭihˈar טהר be clean
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵֽי־ bᵊnˈê- בֵּן son
לֵוִי֙ lēwˌî לֵוִי Levi
וְ wᵊ וְ and
זִקַּ֣ק ziqqˈaq זקק filter
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
כַּ ka כְּ as
הַ the
זָּהָ֖ב zzāhˌāv זָהָב gold
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
כָּ֑סֶף kkˈāsef כֶּסֶף silver
וְ wᵊ וְ and
הָיוּ֙ hāyˌû היה be
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
מַגִּישֵׁ֥י maggîšˌê נגשׁ approach
מִנְחָ֖ה minḥˌā מִנְחָה present
בִּ bi בְּ in
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
3:3. et sedebit conflans et emundans argentum et purgabit filios Levi et colabit eos quasi aurum et quasi argentum et erunt Domino offerentes sacrificia in iustitia
And he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice.
3:3. And he will sit refining and cleansing the silver, and he will purge the sons of Levi, and he will gather them like gold and like silver, and they will offer sacrifices to the Lord in justice.
3:3. And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:3: He shall sit as a refiner - Alluding to the case of a refiner of metals, sitting at his fire; increasing it when he sees necessary, and watching the process of his work.
The sons of Levi - Those who minister in their stead under the New covenant, for the Old Levitical institutions shall be abolished; yet, under the preaching of our Lord, a great number of the priests became obedient to the faith, Act 6:7; and, as to the others that did not believe, this great Refiner threw them as dross into the Roman fire, that consumed both Jerusalem and the temple.
Albert Barnes: Notes on the Bible - 1834
3:3: And He shall sit - o as a King and Judge on His throne, with authority, yet also to try accurately the cause of each, separating seeming virtues from real graces; hypocrites, more or less consciously, from His true servants.
He shall purify o the sons of Levi - These had been first the leaders in degeneracy, the corrupters of the people by their example and connivance. Actually Act 6:7, "a great company of the priests were obedient to the faith." Barnabas also was a Levite. Act 4:36. But more largely, as Zion and Jerusalem are the titles for the Christian Church, and Israel who believed was the true Israel, so "the sons of" Levi are the true Levites, the Apostles and their successors in the Christian priesthood.
It was through three centuries of persecutions that the Church was purified by fire.
That they may offer - , literally "and they shall be unto thy Lord offers of a meal-offering in righteousness," i. e., they shall be such, and that, habitually, abidingly. Again, here and in the next words, "and the meal-offering of Judah shall be pleasant unto the Lord," it is remarkable, that the "meal-offering," to which the holy eucharist corresponds, is alone mentioned. Of bloody offerings Malachi is silent, for they were to cease.
In righteousness - , as Zacharias prophesied, "that we might serve Him in holiness and righteousness before Him all the days of our life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: sit: Psa 66:10; Pro 17:3, Pro 25:4; Isa 1:25, Isa 48:10; Jer 6:28-30; Eze 22:18-22; Dan 12:10; Zac 13:9; Luk 3:16; Eph 5:26, Eph 5:27; Tit 2:14; Heb 12:10; Pe1 1:7, Pe1 4:12, Pe1 4:13; Rev 3:18
the sons: Mal 1:6-10, Mal 2:1-8; Isa 61:6, Isa 66:19-21; Jer 33:18-22; Eze 44:15, Eze 44:16; Rev 1:6, Rev 5:10
an: Mal 1:11; Psa 4:5, Psa 50:14, Psa 50:23, Psa 69:30, Psa 69:31, Psa 107:21, Psa 107:22, Psa 116:17, Psa 141:1, Psa 141:2; Hos 14:2; Joh 4:23, Joh 4:24; Rom 12:1, Rom 15:16; Phi 2:17, Phi 4:18; Ti2 4:6; Heb 13:15, Heb 13:16; Pe1 2:5, Pe1 2:9
Geneva 1599
3:3 And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of (e) Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.
(e) He begins at the priests, that they might be lights, and shine unto others.
John Gill
3:3 And he shall sit as a refiner, and purifier of silver,.... Kimchi interprets this, as he does the latter part of the preceding verse Mal 3:2, of the day, and not of the Lord, which he compares to a judge that sits and separates the guilty from the innocent; see 1Cor 3:13 but it is to be understood of the Lord himself, and expresses his diligence in sitting and separating good men and principles from bad ones, just as silver is purified and refined from dross. Maimonides (a) understands the passage of the Messiah; for he says,
"in the days of the King Messiah, when his kingdom is restored, and all Israel shall be gathered to him, all will have their genealogies set right by his mouth, through the Holy Spirit that rests upon him, as it is said, "he shall sit a refiner and purifier":''
as a refiner sits and observes his metal while it is melting, and waits the proper time to pour it out and separate the dross from it; so Christ is here represented as sitting, while his people are purifying and refining by the various ways and means he makes use of: it denotes the continued care of Christ over them; his eye is upon them, that nothing be lost but their dross and corruption; and his patience in waiting to be gracious to them, and do them good; and his diligent attention to the proper season of doing it; designing by all that he does, not their hurt and damage, but their real good, for he saves them, though it be by fire; and indeed every trial and affliction is for the purifying of their souls, and the brightening of their graces, and increasing their spiritual experience, light, and knowledge.
And he shall purify the sons of Levi; the priests, either literally understood, some of these were converted from their evil principles and practices, and became obedient to the doctrines of the Gospel, Acts 6:7 or figuratively, the apostles of Christ and ministers of the Gospel, who were made clean by him; or rather all the people of God, who are made priests as well as kings, and are a royal priesthood, and are purified by Christ, both by his blood, and the imputation of his righteousness, by which they become without spot and blemish, and as white as snow; and by the Spirit in sanctification, he sprinkling clean water upon them, and purifying their hearts by faith in the blood of Jesus; and also by afflictive dispensations of Providence sanctified unto them. Mention is made of the priests and Levites, because these were so very corrupt in the times of Christ, and as appears from the preceding chapters.
And purge them as gold and silver; are purged in the fire from their dross: this shows of what worth and value, and in what esteem the Lord's people are to him; he reckons of them as gold and silver, and as his peculiar treasure: and it suggests, that before conversion they are joined unto and mixed with wicked men, comparable to dross; and that they have in them the dross, corruption, and impurity of sin; which is original and natural to them, and inherent in them, and which can only be removed by the grace of God and blood of Christ.
That they may offer unto the Lord an offering in righteousness; themselves, their bodies and souls; the sacrifices of prayer, praise, and alms deeds; to the offering up of which in righteousness, in sincerity and truth, in an upright way, it is necessary that a person should be purified by the blood of Christ, and sanctified by the grace of his Spirit.
(a) Hilchot Melachim, c. 12. sect. 3.
John Wesley
3:3 He shall fit - As resolved to attend his work and finish it. He shall purify - The effect of this fiery trial, shall be the thorough cleansing of the persons that are to pass through it. Sons of Levi - Either the Jewish Levites, or all Christians, who are made priests unto God. In righteousness - That they may offer themselves, their souls and bodies to God, in righteousness and true holiness.
Robert Jamieson, A. R. Fausset and David Brown
3:3 sit--The purifier sits before the crucible, fixing his eye on the metal, and taking care that the fire be not too hot, and keeping the metal in, only until he knows the dross to be completely removed by his seeing his own image reflected (Rom 8:29) in the glowing mass. So the Lord in the case of His elect (Job 23:10; Ps 66:10; Prov 17:3; Is 48:10; Heb 12:10; 1Pet 1:7). He will sit down to the work, not perfunctorily, but with patient love and unflinching justice. The Angel of the Covenant, as in leading His people out of Egypt by the pillar of cloud and fire, has an aspect of terror to His foes, of love to His friends. The same separating process goes on in the world as in each Christian. When the godly are completely separated from the ungodly, the world will end. When the dross is taken from the gold of the Christian, he will be for ever delivered from the furnace of trial. The purer the gold, the hotter the fire now; the whiter the garment, the harder the washing [MOORE].
purify . . . sons of Levi--of the sins specified above. The very Levites, the ministers of God, then needed cleansing, so universal was the depravity.
that they may offer . . . in righteousness--as originally (Mal 2:6), not as latterly (Mal 1:7-14). So believers, the spiritual priesthood (1Pet 2:5).
3:43:4: Եւ հաճո՛յ եղիցի Տեառն պատարագն Յուդայ եւ Երուսաղեմի. որպէս յաւուրսն յաւիտենից, եւ որպէս յամսն առաջինս։
4 Յուդայի երկրի ու Երուսաղէմի զոհաբերումը հաճելի կը լինի Տիրոջը, ինչպէս վաղնջական օրերին, ինչպէս առաջին տարիներին:
4 Յուդային ու Երուսաղէմին ընծան Հին օրերուն պէս ու առաջին տարիներուն պէս Տէրոջը ընդունելի պիտի ըլլայ։
Եւ հաճոյ եղիցի Տեառն պատարագն Յուդայ եւ Երուսաղեմի, որպէս յաւուրսն յաւիտենից եւ որպէս յամսն առաջինս:

3:4: Եւ հաճո՛յ եղիցի Տեառն պատարագն Յուդայ եւ Երուսաղեմի. որպէս յաւուրսն յաւիտենից, եւ որպէս յամսն առաջինս։
4 Յուդայի երկրի ու Երուսաղէմի զոհաբերումը հաճելի կը լինի Տիրոջը, ինչպէս վաղնջական օրերին, ինչպէս առաջին տարիներին:
4 Յուդային ու Երուսաղէմին ընծան Հին օրերուն պէս ու առաջին տարիներուն պէս Տէրոջը ընդունելի պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 Тогда благоприятна будет Господу жертва Иуды и Иерусалима, как во дни древние и как в лета прежние.
3:4 καὶ και and; even ἀρέσει αρεσω the κυρίῳ κυριος lord; master θυσία θυσια immolation; sacrifice Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem καθὼς καθως just as / like αἱ ο the ἡμέραι ημερα day τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even καθὼς καθως just as / like τὰ ο the ἔτη ετος year τὰ ο the ἔμπροσθεν εμπροσθεν in front; before
3:4 וְ wᵊ וְ and עָֽרְבָה֙ ʕˈārᵊvā ערב be pleasing לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH מִנְחַ֥ת minḥˌaṯ מִנְחָה present יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem כִּ ki כְּ as ימֵ֣י ymˈê יֹום day עֹולָ֔ם ʕôlˈām עֹולָם eternity וּ û וְ and כְ ḵᵊ כְּ as שָׁנִ֖ים šānˌîm שָׁנָה year קַדְמֹנִיֹּֽות׃ qaḏmōniyyˈôṯ קַדְמֹנִי eastern
3:4. et placebit Domino sacrificium Iuda et Hierusalem sicut dies saeculi et sicut anni antiquiAnd the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years.
4. Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in ancient years.
3:4. And the sacrifice of Judah and of Jerusalem will please the Lord, just as in the days of past generations, and as in the ancient years.
3:4. Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.
Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years:

3:4 Тогда благоприятна будет Господу жертва Иуды и Иерусалима, как во дни древние и как в лета прежние.
3:4
καὶ και and; even
ἀρέσει αρεσω the
κυρίῳ κυριος lord; master
θυσία θυσια immolation; sacrifice
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Ιερουσαλημ ιερουσαλημ Jerusalem
καθὼς καθως just as / like
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
αἰῶνος αιων age; -ever
καὶ και and; even
καθὼς καθως just as / like
τὰ ο the
ἔτη ετος year
τὰ ο the
ἔμπροσθεν εμπροσθεν in front; before
3:4
וְ wᵊ וְ and
עָֽרְבָה֙ ʕˈārᵊvā ערב be pleasing
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וִ wi וְ and
ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
כִּ ki כְּ as
ימֵ֣י ymˈê יֹום day
עֹולָ֔ם ʕôlˈām עֹולָם eternity
וּ û וְ and
כְ ḵᵊ כְּ as
שָׁנִ֖ים šānˌîm שָׁנָה year
קַדְמֹנִיֹּֽות׃ qaḏmōniyyˈôṯ קַדְמֹנִי eastern
3:4. et placebit Domino sacrificium Iuda et Hierusalem sicut dies saeculi et sicut anni antiqui
And the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years.
3:4. And the sacrifice of Judah and of Jerusalem will please the Lord, just as in the days of past generations, and as in the ancient years.
3:4. Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:4: Then (And) shall the offering of Judah and Jerusalem - The "law," the new Rev_elation of God, was to Isa 2:3. "go forth from Zion and the word of the Lord from Jerusalem." Judah and Jerusalem then are here the Christian Church. "They shall be, pleasant (literally sweet) unto the Lord." It is a Rev_ersal (using the self-same word) of what God had said of them in the time of their religious decay Hos 9:4. "they shall not offer wine-offerings to the Lord, neither shall they be sweet unto Him; Jer 6:20. your burnt-offerings are not acceptable, nor your sacrifices sweet unto Me."
As in the days of old - , before the days of degeneracy; as it stands in the ancient Liturgies "Vouchsafe to look upon them (the consecrated oblations) with a propitious and serene Countenance, and to accept them, as Thou vouchsafedst to accept the gifts of Thy righteous Abel and the sacrifice of our patriarch Abraham, and the holy sacrifice, the immaculate offering, which Thy high priest Melchizedec offered unto Thee." "The oblation of the sacrament of the eucharist, made by the Jews who should believe in Christ, which is known to have been first instituted by Christ in the city of Jerusalem, and afterward to have been continued by His disciples (mat 26 (29); Act 2:42, Act 2:46.) shall be pleasing unto the Lord, as the sacrifices of the patriarchs, Melchizedec, Abraham, and the holy priests in the law, as Aaron; yea, the truth takes precedence of the figure and shadow; the sacrifice of the new law is more excellent and acceptable to God, than all the sacrifice, of the law or before the law. With this agrees what the Lord saith to the synagogue Isa 1:25-26, Isa 1:28, "I will turn My hand upon thee, and purely purge away thy dross, and take away all thy tin; and I will restore thy judges as at the first, and thy counselors, as at the beginning: and the destruction of the transgressors, and of the sinners, shall be together, and they that forsake the Lord shall be consumed." So now it follows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: the offering: Isa 1:26, Isa 1:27, Isa 56:7; Jer 30:18-20, Jer 31:23, Jer 31:24; Eze 20:40, Eze 20:41, Eze 43:26, Eze 43:27; Zac 8:3, Zac 14:20, Zac 14:21
as: Ch1 15:26, Ch1 16:1-3, Ch1 21:26, Ch1 29:20-22; Ch2 1:6, Ch2 7:1-3, Ch2 7:10-12; Ch2 8:12-14, Ch2 29:31-36, Ch2 30:21-27, Ch2 31:20, Ch2 31:21; Jer 2:2, Jer 2:3
former: or, ancient
John Gill
3:4 Then shall the offering of Judah and Jerusalem be pleasant unto the Lord,.... Or "sweet" (b); grateful and well pleasing to him, as all spiritual sacrifices are acceptable to God through Christ, being offered up in the faith of his atoning sacrifice and righteousness, without which it is impossible to please God:
as in the days of old, and as in former years: under the first temple, and when the tabernacle was set up by Moses, and in the times of the patriarchs; and even before the flood, and as early as Abel, who offered a more excellent sacrifice than Cain, Heb 11:4.
(b) "dulcescet", Vatablus, Pagninus, Montanus, Drusius; "dulce", Piscator.
John Wesley
3:4 The offerings - The services and duties of the whole Christian church. Pleasant - Well pleasing to him.
Robert Jamieson, A. R. Fausset and David Brown
3:4 as in the days of old-- (Mal 1:11; Mal 2:5-6). The "offering" (Mincha, Hebrew) is not expiatory, but prayer, thanksgiving, and self-dedication (Rom 12:1; Heb 13:15; 1Pet 2:5).
3:53:5: Եւ հասի՛ց ՚ի վերայ ձեր դատաստանաւ. եւ եղէց վկայ արա՛գ ՚ի վերայ կախարդաց եւ կանանց շնացելոց, եւ ՚ի վերայ այնոցիկ ոյք երդնուցուն յանուն իմ ստութեամբ. եւ որոց հատանիցեն զվարձս վարձկանի, եւ որ յաղթահարեն զայրիս՝ եւ կռփեն զորբս, եւ խոտորիցեն զիրաւունս պանդխտին. եւ որ ո՛չ երկնչիցին յինէն՝ ասէ Տէր ամենակալ[10919]։ [10919] Ոմանք. Ոյք երգնուն յանուն իմ... եւ որ հատանիցեն... եւ որ յաղթահարիցեն զայրիս՝ եւ կռփիցեն զորբս, եւ որ խոտորիցեն։
5 Եւ ձեզ վրայ պիտի գամ դատաստանով ու արագ վկայ պիտի լինեմ կախարդների եւ շնացած կանանց դէմ, նաեւ նրանց դէմ, ովքեր սուտ երդում են անում իմ անուամբ, որոնք կտրում են վարձկանի վարձը, որոնք նեղում են այրիներին եւ ծեծում որբերին, որոնք խեղաթիւրում են պանդխտի իրաւունքը եւ որոնք չեն վախենում ինձնից, - ասում է Ամենակալ Տէրը:
5 Դատաստանի համար ձեզի պիտի մօտենամ, Կախարդներուն ու շնացողներուն, Սուտ երդում ընողներուն, Վարձկանին իր վարձքին վրայով, Որբեւայրիին ու որբին զրկանք ընողներուն, Պանդուխտին իրաւունքը խոտորցնողներուն, Ինձմէ չվախցողներուն դէմ արագ վկայ պիտի ըլլամ», կ’ըսէ զօրքերու Տէրը։
Եւ հասից ի վերայ ձեր դատաստանաւ. եւ եղէց վկայ արագ ի վերայ կախարդաց եւ [42]կանանց շնացելոց, եւ ի վերայ այնոցիկ ոյք երդնուցուն [43]յանուն իմ`` ստութեամբ, եւ որ հատանիցեն զվարձս վարձկանի, եւ որ յաղթահարիցեն զայրիս եւ կռփիցեն զորբս, եւ որ խոտորիցեն զիրաւունս պանդխտին, եւ որ ոչ երկնչիցին յինէն, ասէ Տէր ամենակալ:

3:5: Եւ հասի՛ց ՚ի վերայ ձեր դատաստանաւ. եւ եղէց վկայ արա՛գ ՚ի վերայ կախարդաց եւ կանանց շնացելոց, եւ ՚ի վերայ այնոցիկ ոյք երդնուցուն յանուն իմ ստութեամբ. եւ որոց հատանիցեն զվարձս վարձկանի, եւ որ յաղթահարեն զայրիս՝ եւ կռփեն զորբս, եւ խոտորիցեն զիրաւունս պանդխտին. եւ որ ո՛չ երկնչիցին յինէն՝ ասէ Տէր ամենակալ[10919]։
[10919] Ոմանք. Ոյք երգնուն յանուն իմ... եւ որ հատանիցեն... եւ որ յաղթահարիցեն զայրիս՝ եւ կռփիցեն զորբս, եւ որ խոտորիցեն։
5 Եւ ձեզ վրայ պիտի գամ դատաստանով ու արագ վկայ պիտի լինեմ կախարդների եւ շնացած կանանց դէմ, նաեւ նրանց դէմ, ովքեր սուտ երդում են անում իմ անուամբ, որոնք կտրում են վարձկանի վարձը, որոնք նեղում են այրիներին եւ ծեծում որբերին, որոնք խեղաթիւրում են պանդխտի իրաւունքը եւ որոնք չեն վախենում ինձնից, - ասում է Ամենակալ Տէրը:
5 Դատաստանի համար ձեզի պիտի մօտենամ, Կախարդներուն ու շնացողներուն, Սուտ երդում ընողներուն, Վարձկանին իր վարձքին վրայով, Որբեւայրիին ու որբին զրկանք ընողներուն, Պանդուխտին իրաւունքը խոտորցնողներուն, Ինձմէ չվախցողներուն դէմ արագ վկայ պիտի ըլլամ», կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 И приду к вам для суда и буду скорым обличителем чародеев и прелюбодеев и тех, которые клянутся ложно и удерживают плату у наемника, притесняют вдову и сироту, и отталкивают пришельца, и Меня не боятся, говорит Господь Саваоф.
3:5 καὶ και and; even προσάξω προσαγω lead toward; head toward πρὸς προς to; toward ὑμᾶς υμας you ἐν εν in κρίσει κρισις decision; judgment καὶ και and; even ἔσομαι ειμι be μάρτυς μαρτυς witness ταχὺς ταχυς quick ἐπὶ επι in; on τὰς ο the φαρμακοὺς φαρμακος sorcerer καὶ και and; even ἐπὶ επι in; on τὰς ο the μοιχαλίδας μοιχαλις adulteress καὶ και and; even ἐπὶ επι in; on τοὺς ο the ὀμνύοντας ομνυω swear τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ἐπὶ επι in; on ψεύδει ψευδος falsehood; fallacy καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἀποστεροῦντας αποστερεω deprive μισθὸν μισθος wages μισθωτοῦ μισθωτος hired hand καὶ και and; even τοὺς ο the καταδυναστεύοντας καταδυναστευω tyrannize χήραν χηρα widow καὶ και and; even τοὺς ο the κονδυλίζοντας κονδυλιζω orphaned καὶ και and; even τοὺς ο the ἐκκλίνοντας εκκλινω deviate; avoid κρίσιν κρισις decision; judgment προσηλύτου προσηλυτος proselyte καὶ και and; even τοὺς ο the μὴ μη not φοβουμένους φοβεω afraid; fear με με me λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
3:5 וְ wᵊ וְ and קָרַבְתִּ֣י qāravtˈî קרב approach אֲלֵיכֶם֮ ʔᵃlêḵem אֶל to לַ la לְ to † הַ the מִּשְׁפָּט֒ mmišpˌāṭ מִשְׁפָּט justice וְ wᵊ וְ and הָיִ֣יתִי׀ hāyˈîṯî היה be עֵ֣ד ʕˈēḏ עֵד witness מְמַהֵ֗ר mᵊmahˈēr מהר hasten בַּֽ bˈa בְּ in † הַ the מְכַשְּׁפִים֙ mᵊḵaššᵊfîm כשׁף practice sorcery וּ û וְ and בַ va בְּ in † הַ the מְנָ֣אֲפִ֔ים mᵊnˈāʔᵃfˈîm נאף commit adultery וּ û וְ and בַ va בְּ in † הַ the נִּשְׁבָּעִ֖ים nnišbāʕˌîm שׁבע swear לַ la לְ to † הַ the שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie וּ û וְ and בְ vᵊ בְּ in עֹשְׁקֵ֣י ʕōšᵊqˈê עשׁק oppress שְׂכַר־ śᵊḵar- שָׂכָר hire שָׂ֠כִיר śāḵîr שָׂכִיר hired אַלְמָנָ֨ה ʔalmānˌā אַלְמָנָה widow וְ wᵊ וְ and יָתֹ֤ום yāṯˈôm יָתֹום orphan וּ û וְ and מַטֵּי־ maṭṭê- נטה extend גֵר֙ ḡˌēr גֵּר sojourner וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְרֵא֔וּנִי yᵊrēʔˈûnî ירא fear אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
3:5. et accedam ad vos in iudicio et ero testis velox maleficis et adulteris et periuris et qui calumniantur mercedem mercennarii viduas et pupillos et opprimunt peregrinum nec timuerunt me dicit Dominus exercituumAnd I will come to you in judgment, and will be a speedy witness against sorcerers, and adulterers, and false swearers, and them that oppress the hireling in his wages, the widows, and the fatherless: and oppress the stranger, and have not feared me, saith the Lord of hosts.
5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger , and fear not me, saith the LORD of hosts.
3:5. And I will approach you in judgment, and I will be a swift witness against evil-doers, and adulterers, and perjurers, and those who cheat the hired hand in his wages, the widows and the orphans, and who oppress the traveler, and who have not feared me, says the Lord of hosts.
3:5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts:

3:5 И приду к вам для суда и буду скорым обличителем чародеев и прелюбодеев и тех, которые клянутся ложно и удерживают плату у наемника, притесняют вдову и сироту, и отталкивают пришельца, и Меня не боятся, говорит Господь Саваоф.
3:5
καὶ και and; even
προσάξω προσαγω lead toward; head toward
πρὸς προς to; toward
ὑμᾶς υμας you
ἐν εν in
κρίσει κρισις decision; judgment
καὶ και and; even
ἔσομαι ειμι be
μάρτυς μαρτυς witness
ταχὺς ταχυς quick
ἐπὶ επι in; on
τὰς ο the
φαρμακοὺς φαρμακος sorcerer
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
μοιχαλίδας μοιχαλις adulteress
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ὀμνύοντας ομνυω swear
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ἐπὶ επι in; on
ψεύδει ψευδος falsehood; fallacy
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ἀποστεροῦντας αποστερεω deprive
μισθὸν μισθος wages
μισθωτοῦ μισθωτος hired hand
καὶ και and; even
τοὺς ο the
καταδυναστεύοντας καταδυναστευω tyrannize
χήραν χηρα widow
καὶ και and; even
τοὺς ο the
κονδυλίζοντας κονδυλιζω orphaned
καὶ και and; even
τοὺς ο the
ἐκκλίνοντας εκκλινω deviate; avoid
κρίσιν κρισις decision; judgment
προσηλύτου προσηλυτος proselyte
καὶ και and; even
τοὺς ο the
μὴ μη not
φοβουμένους φοβεω afraid; fear
με με me
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
3:5
וְ wᵊ וְ and
קָרַבְתִּ֣י qāravtˈî קרב approach
אֲלֵיכֶם֮ ʔᵃlêḵem אֶל to
לַ la לְ to
הַ the
מִּשְׁפָּט֒ mmišpˌāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
הָיִ֣יתִי׀ hāyˈîṯî היה be
עֵ֣ד ʕˈēḏ עֵד witness
מְמַהֵ֗ר mᵊmahˈēr מהר hasten
בַּֽ bˈa בְּ in
הַ the
מְכַשְּׁפִים֙ mᵊḵaššᵊfîm כשׁף practice sorcery
וּ û וְ and
בַ va בְּ in
הַ the
מְנָ֣אֲפִ֔ים mᵊnˈāʔᵃfˈîm נאף commit adultery
וּ û וְ and
בַ va בְּ in
הַ the
נִּשְׁבָּעִ֖ים nnišbāʕˌîm שׁבע swear
לַ la לְ to
הַ the
שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie
וּ û וְ and
בְ vᵊ בְּ in
עֹשְׁקֵ֣י ʕōšᵊqˈê עשׁק oppress
שְׂכַר־ śᵊḵar- שָׂכָר hire
שָׂ֠כִיר śāḵîr שָׂכִיר hired
אַלְמָנָ֨ה ʔalmānˌā אַלְמָנָה widow
וְ wᵊ וְ and
יָתֹ֤ום yāṯˈôm יָתֹום orphan
וּ û וְ and
מַטֵּי־ maṭṭê- נטה extend
גֵר֙ ḡˌēr גֵּר sojourner
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְרֵא֔וּנִי yᵊrēʔˈûnî ירא fear
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
3:5. et accedam ad vos in iudicio et ero testis velox maleficis et adulteris et periuris et qui calumniantur mercedem mercennarii viduas et pupillos et opprimunt peregrinum nec timuerunt me dicit Dominus exercituum
And I will come to you in judgment, and will be a speedy witness against sorcerers, and adulterers, and false swearers, and them that oppress the hireling in his wages, the widows, and the fatherless: and oppress the stranger, and have not feared me, saith the Lord of hosts.
3:5. And I will approach you in judgment, and I will be a swift witness against evil-doers, and adulterers, and perjurers, and those who cheat the hired hand in his wages, the widows and the orphans, and who oppress the traveler, and who have not feared me, says the Lord of hosts.
3:5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.
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
5: Что касается простых евреев, то и их будет судить Иегова за разные преступления против закона Моисеева. Бог будет обличителем или, точнее, свидетелем против евреев на этом суде. Он будет судить — Он же будет и подтверждать виновность подсудимых, как Всеведущий. Таким образом, судебный процесс будет совершаться скоро (скорым обличителем). О преступности чародейства см. Лев XX:27, прелюбодейства — Лев XX:10, ложной клятвы — Исх XX:7, обиды наемников — Лев XIX:13, притеснения вдов и сирот, и пришельцев — Втор XXIV:17.
Adam Clarke: Commentary on the Bible - 1831
3:5: I will come near to you to judgment - And what fearful cases does he get to judge! Sorcerers, adulterers, false swearers, defrauders of the wages of the hireling, oppressors of widows and orphans, and perverters of the stranger and such as do not fear the Lord: a horrible crew; and the land at that time was full of them. Several were converted under the preaching of Christ and his apostles, and the rest the Romans destroyed or carried into captivity.
Albert Barnes: Notes on the Bible - 1834
3:5: And I will come near to you to judgment - They had clamored for the coming of "the God of judgment;" God assures them that He will come to judgment, which they had desired, but far other than they look for. The few would be purified; the great mass of them (so that He calls them "you"), the main body of those who had so clamored, would find that He came as a Judge, not for them but against them.
And I will be a swift witness - o "In judging I will bear witness, and witnessing, I, the same, will bring forth judgment, saith the Lord; therefore, the judgment shall be terrible, since the judge is an infallible witness, whom the conscience of no one will be able to contradict."
God would be a "swift witness," as He had said before, "He shall come suddenly." Our Lord calls Himself (Rev 3:14; Rev 1:5, "I, and not other witnesses, having seen with My own eyes." Theod. Jerome) "the Faithful and True witness," when He stands in the midst of the Church, as their Judge. God's judgments are always unexpected by those, on whom they fall. The sins are those especially condemned by the law; the use of magical arts as drawing men away from God, the rest as sins of special malignity. Magical arts were rife at the time of the Coming of our Lord; and adultery, as shown in the history of the woman taken in adultery, when her accusers were convicted in their own consciences. (Joh 8:9, "adulterous generation." Mat 12:39. Lightfoot on Joh 8:3 quotes Sotah f. 47. 1. "From the time that homicides were multiplied, the beheading of the heifer ceased: from the time that adulterers were multiplied, the bitter waters ceased:" and Maimonides on Sotah, c. 3. "When the adulterers multiplied under the second Temple, the Sanhedrin abolished the ordeal of the adulteresses by the bitter water; relying on its being written, 'I will not visit your daughters when they commit whoredom, nor your spouses when they commit adultery.'" Lightfoot subjoins, "The Gemarists teach that Johanan ben Zacchai was the author of that advice, who was still alive, in the Sanhedrin, and perhaps among those who brought the adulteress before Christ. For some things make it probable, that the "scribes and Pharisees," mentioned here, were elders of the synagogue." Justin reproaches them with having fresh wives, wheRev_er they went throughout the world. Dial. fin. p. 243. Oxford translation.)
Oppress the hireling - , literally "oppress the hire," i. e., deal oppressively in it. "Behold," says James Jam 5:4, "the hire of the laborers who have reaped down your fields, which is by you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth." The mere delay in the payment of the wages of the laborer brought sin unto him, against whom he cried to God Deu 24:14-15. It is no light sin, since it is united with the heaviest, and is spoken of as reaching the ears of God. The widow and the fatherless stand in a relation of special nearness to God.
And fear not Me - He closes with the central defect, which was the mainspring of all their sins, the absence of the fear of God. The commission of any of these sins, rife as they unhappily are, proves that those who did them had no fear of God. "Nothing hinders that this should be referred to the first coming of Christ. For Christ, in preaching to the Jews, exercised upon them a judgment of just rebuke, especially of the priests, Scribes and Pharisees, as the Gospels show."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: I will come: Mal 2:17; Psa 50:3-6, Psa 96:13, Psa 98:9; Eze 34:20-22; Heb 10:30, Heb 10:31; Jam 5:8, Jam 5:9; Jde 1:14, Jde 1:15
a swift: Mal 2:14; Psa 50:7, Psa 81:8; Jer 29:23; Mic 1:2; mat 23:14-35
the sorcerers: Lev 20:6, Lev 20:10, Lev 20:27; Deu 5:11, Deu 5:17-21; Jer 7:9, Jer 7:10; Eze 22:6-12; Zac 5:3, Zac 5:4; Co1 6:9, Co1 6:10; Gal 5:19-21; Heb 13:4; Rev 21:8, Rev 22:15
against those: Exo 22:21-24; Lev 19:13; Deu 24:14, Deu 24:15, Deu 24:17, Deu 27:19; Pro 22:22, Pro 22:23, Pro 23:10, Pro 23:11; Jer 22:13-17; Jam 5:4, Jam 5:12
oppress: or, defraud, Th1 4:6
fear: Gen 20:11, Gen 42:18; Exo 1:17, Exo 18:21; Neh 5:15; Psa 36:1; Pro 8:13, Pro 16:6; Luk 23:40; Rom 3:8
Carl Friedrich Keil and Franz Delitzsch
3:5
Mal 3:5. "And I will draw near to you to judgment, and will be a swift witness against the sorcerers, and against the adulterers, and against those who swear for deceit, and those who press down the wages of the hireling, the widow and the orphan, and bow down the foreigner, and fear not me, saith Jehovah of hosts. Mal 3:6. For I Jehovah, I change not; and ye sons of Israel, ye are not consumed." The refining which the Lord will perform at His coming will not limit itself to the priests, but become a judgment upon all sinners. This judgment is threatened against those who wanted the judgment of God to come, according to Mal 2:17. To these the Lord will draw near to judgment, and rise up as a swift witness against all the wicked who do not fear Him. The word קרבתּי does not imply that the judgment announced will actually commence at once. The drawing near to judgment takes place in the day of His coming (Mal 3:2), and this is preceded by the sending of the messenger to prepare the way. The words affirm nothing as to the time of the coming, because this was not revealed to the prophet. Nor is there any intimation on this point in the word ממהר, but simply the announcement that the Lord will come with unexpected rapidity, in contrast with the murmuring of the people at the delay of judgment (Mal 2:17). ממהר answers substantially to פּתאם in Mal 3:1. God comes as a practical witness against the wicked, convicting them of their guilt by punishing them. The particular sins mentioned here are such as were grievous sins in the eye of the law, and to some extent were punishable with death. On sorcerers and adulterers see Ex 22:17; Lev 20:10; Deut 22:22. That sorcery was very common among the Jews after the captivity, is evident from such passages as Acts 8:9; Acts 13:6, and from Josephus, Ant. xx. 6, de bell. Jud. ii. 12, 23; and the occurrence of adultery may be inferred from the condemnation of the marriages with heathen wives in Mal 2:10-16. On false swearing compare Lev 19:12. The expression to press the wages of the labourer is unusual, since the only other passage in which עשׁק is construed with a neuter object is Mic 2:2, and in every other case it is applied to persons; for עשׁק שׂכיר compare Lev 19:13 and Deut 24:14-15, to which the reproof refers. אלמנה ויתום are not genitives dependent upon שׂכר, but further objects to עשׁקי. For the fact itself compare Ex 22:21-23; Deut 24:17; Deut 27:19. To מטּי גר we are not to supply משׁפּט, after Deut 24:17 and Deut 27:19; but הטּה is used of the person as in Amos 5:12 : to bow down the stranger, i.e., to oppress him unjustly. The words, "and fear not me," point to the source from which all these sins flowed, and refer to all the sinners mentioned before. This threat of judgment is explained in Mal 3:6 in the double clause: that Jehovah does not change, and the sons of Israel do not perish. Because Jehovah is unchangeable in His purposes, and Israel as the people of God is not to perish, therefore will God exterminate the wicked out of Israel by means of judgment, in order to refine it and shape it according to its true calling. The perfects are used to express established truths. The unchangeableness of God is implied in the name Jehovah, "who is that He is," the absolutely independent and absolutely existing One (see at Gen 2:4). For the fact itself compare Num 23:19; 1Kings 15:29; Jas 1:17. Jehovah is in apposition to 'ănı̄ (I), and not a predicate in the sense of "I am Jehovah" (Luther, Hengstenberg, etc.); this is evident from the parallel ואתּם בּני יעקב (and ye, the sons of Jacob), where no one thinks of taking בני יעק (sons of Jacob) as a predicate. Kâlâh, to come to an end, to be destroyed, as the parallel passage, Jer 30:11, which floated before the prophet's mind, clearly shows. The name "sons of Jacob" (poetical for sons of Israel) is used emphatically, denoting the true members of the people of God, who rightly bear the name of Israel. These do not perish, because their existence rests upon the promise of the unchangeable God (cf. Rom 11:28-29).
John Gill
3:5 And I will come near to you to judgment,.... And so will manifestly appear to be the God of judgment they asked after, Mal 2:17 this is not to be understood of Christ's coming to judgment at the last day, but of his coming to judge and punish the wicked Jews at the time of Jerusalem's destruction; for the same is here meant, who is spoken of in the third person before, and who will not be afar off; there will be no need to inquire after him, when he will come he will be near enough, and too near for them:
and I will be a swift witness against the sorcerers; not only a judge, but a witness; so that there will be no delay of judgment, or protracting or evading it, for want of witnesses of facts alleged; for the Judge himself, who is Christ, will be witness of them, he being the omniscient God, before whom all things are manifest. The Targum is,
"my Word shall be among you for a swift witness.''
Mention is made of "sorcerers", because there were many that used the magic art, enchantments, and sorceries, in the age of Christ and his apostles, and before the destruction of Jerusalem, even many of their doctors and members of the sanhedrim; See Gill on Is 8:19,
and against the adulterers; with whom that age also abounded; hence our Lord calls it an adulterous generation, Mt 12:39,
and against false swearers; who were guilty of perjury, and of vain oaths; who swore by the creatures, and not by the Lord, and to things not true; see Mt 5:33,
and against those that oppress the hireling in his wages, the widow, and the fatherless; defrauding of servants of their wages, devouring widows' houses, and distressing the fatherless, were sins the Jews were addicted to in those times, as appears from Jas 1:27 who wrote to the twelve tribes; and from what our Lord charges them with, Mt 23:14,
and that turn aside the stranger from his right; and so Kimchi supplies it,
"that turn aside the judgment of the stranger;''
that do not do him justice in civil things; yea, persecuted those that became proselytes to the Christian religion:
and fear not me, saith the Lord of hosts; which was the root and cause of all their sins; irreverence of Christ, disbelief of him, and contempt of his Gospel.
John Wesley
3:5 I will come near - You have spoken as if you thought I was far off, but you shall see I am near. To you - O Jews, not those very persons Malachi preached to, but those who were living when the Messiah came.
Robert Jamieson, A. R. Fausset and David Brown
3:5 I . . . come near . . . to judgment--I whom ye challenged, saying, "Where is the God of judgment?" (Mal 2:17). I whom ye think far off, and to be slow in judgment, am "near," and will come as a "swift witness"; not only a judge, but also an eye-witness against sorcerers; for Mine eyes see every sin, though ye think I take no heed. Earthly judges need witnesses to enable them to decide aright: I alone need none (Ps 10:11; Ps 73:11; Ps 94:7, &c.).
sorcerers--a sin into which the Jews were led in connection with their foreign idolatrous wives. The Jews of Christ's time also practised sorcery (Acts 8:9; Acts 13:6; Gal 5:20; JOSEPHUS [Antiquities, 20.6; Wars of the Jews, 2.12.23]). It shall be a characteristic of the last Antichristian confederacy, about to be consumed by the brightness of Christ's Coming (Mt 24:24; Th2 2:9; Rev_ 13:13-14; Rev_ 16:13-14; also Rev_ 9:21; Rev_ 18:23; Rev_ 21:8; Rev_ 22:15). Romanism has practised it; an order of exorcists exists in that Church.
adulterers-- (Mal 2:15-16).
fear not me--the source of all sins.
3:63:6: Զի ե՛ս եմ Տէր Աստուած ձեր, եւ ո՛չ փոխիմ. եւ դուք որդիք Յակոբու՝
6 Ահա ես եմ ձեր Տէր Աստուածը եւ չեմ փոխուի:
6 «Քանզի ես Եհովա եմ, չեմ փոխուիր, Անոր համար դո՛ւք, ո՛վ Յակոբի որդիներ, չսպառեցաք։
Զի ես եմ [44]Տէր Աստուած ձեր, եւ`` ոչ փոխիմ. եւ դուք, որդիք [45]Յակոբու:

3:6: Զի ե՛ս եմ Տէր Աստուած ձեր, եւ ո՛չ փոխիմ. եւ դուք որդիք Յակոբու՝
6 Ահա ես եմ ձեր Տէր Աստուածը եւ չեմ փոխուի:
6 «Քանզի ես Եհովա եմ, չեմ փոխուիր, Անոր համար դո՛ւք, ո՛վ Յակոբի որդիներ, չսպառեցաք։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 Ибо Я Господь, Я не изменяюсь; посему вы, сыны Иакова, не уничтожились.
3:6 διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your καὶ και and; even οὐκ ου not ἠλλοίωμαι αλλοιοω and; even ὑμεῖς υμεις you υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov οὐκ ου not ἀπέχεσθε απεχομαι abstain
3:6 כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹ֣א lˈō לֹא not שָׁנִ֑יתִי šānˈîṯî שׁנה change וְ wᵊ וְ and אַתֶּ֥ם ʔattˌem אַתֶּם you בְּנֵֽי־ bᵊnˈê- בֵּן son יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob לֹ֥א lˌō לֹא not כְלִיתֶֽם׃ ḵᵊlîṯˈem כלה be complete
3:6. ego enim Dominus et non mutor et vos filii Iacob non estis consumptiFor I am the Lord, and I change not: and you the sons of Jacob are not consumed.
6. For I the LORD change not; therefore ye, O sons of Jacob, are not consumed.
3:6. For I am the Lord, and I do not change. And you, the sons of Jacob, have not been consumed.
3:6. For I [am] the LORD, I change not; therefore ye sons of Jacob are not consumed.
For I [am] the LORD, I change not; therefore ye sons of Jacob are not consumed:

3:6 Ибо Я Господь, Я не изменяюсь; посему вы, сыны Иакова, не уничтожились.
3:6
διότι διοτι because; that
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
καὶ και and; even
οὐκ ου not
ἠλλοίωμαι αλλοιοω and; even
ὑμεῖς υμεις you
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
οὐκ ου not
ἀπέχεσθε απεχομαι abstain
3:6
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֹ֣א lˈō לֹא not
שָׁנִ֑יתִי šānˈîṯî שׁנה change
וְ wᵊ וְ and
אַתֶּ֥ם ʔattˌem אַתֶּם you
בְּנֵֽי־ bᵊnˈê- בֵּן son
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
לֹ֥א lˌō לֹא not
כְלִיתֶֽם׃ ḵᵊlîṯˈem כלה be complete
3:6. ego enim Dominus et non mutor et vos filii Iacob non estis consumpti
For I am the Lord, and I change not: and you the sons of Jacob are not consumed.
3:6. For I am the Lord, and I do not change. And you, the sons of Jacob, have not been consumed.
3:6. For I [am] the LORD, I change not; therefore ye sons of Jacob are not consumed.
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: Господь всегда верен Своим обещаниям. Поэтому, евреи, предкам которых Господь обещал хранить их потомство, продолжают существовать, несмотря на то, что они давно бы заслуживали истребления за те оскорбления, какие ими причиняются Господу (Тихомиров, несколько исправляя еврейский текст, переводит: «а вы, сыны Иакова, не отстаете от неправд отцов ваших»).
Adam Clarke: Commentary on the Bible - 1831
3:6: I am the Lord, I change not - The new dispensation of grace and goodness, which is now about to be introduced, is not the effect of any change in my counsels; it is, on the contrary, the fulfillment of my everlasting purposes; as is also the throwing aside of the Mosaic ritual, which was only intended to introduce the great and glorious Gospel of my Son.
And because of this ancient covenant, ye Jews are not totally consumed; but ye are now, and shall be still, preserved as a distinct people - monuments both of my justice and mercy.
Albert Barnes: Notes on the Bible - 1834
3:6: I am the Lord, I change not - , better, more concisely, "I, the Lord
I change not - . The proper name of God, "He who Is," involves His unchangeableness. For change implies imperfection; it changes to that which is either more perfect or less perfect: to somewhat which that being, who changes, is not or has not. But God has everything in Himself perfectly. "Thou Alone, O Lord, Art what Thou Art, and Thou Art Who Art. For what is one thing in the whole and another in parts, and wherein is anything subject to change, is not altogether what Is. And what beginneth from not being, and can be conceived, as not being, and only subsisteth through another thing, returns to not-being; and what hath a 'has been,' which now is not, and a 'to be,' which as yet is not, that is not, properly and absolutely. But Thou Art what Thou Art. For whatever Thou Art in any time or "way," that Thou Art wholly and always; and Thou Art, Who Art properly and simply, because Thou hast neither 'to have been' or 'to be about to be;' but only to be present; and canst not be conceived, ever not to have been." "There is only one simple Good, and, therefore, One Alone Unchangeable, which is God."
"Our" life is a "becoming" rather than a simple "being;" it is a continual losing of what we had, and gaining what we had not, for "in as far as any one is not what he was, and is what he was not, so far forth he dieth and ariseth;" dieth to what he was, ariseth to be something otherwise.
"Increase evidences a beginning; decrease, death and destruction. And, therefore, Malachi says, 'I am God, and I change not,' ever retaining His own state of being; because what has no origin cannot be changed."
So the Psalmist says Psa 102:27, "As a vesture, Thou shalt change them and they shall be changed, but Thou art the Same, and Thy years shall not fail;" and Balaam, controlled by God Num 23:19. "God is not a man, that He should lie, or the son of man, that He should repent;" and Jam 1:17, "with whom is no variableness, neither shadow of turning."
Of this unchangeableness of God, His holy ones partake, as far as they fix themselves on God. "The soul of man hangs upon Him, by whom it was made. And because it was made, to desire God Alone, but everything which it desires below is less than He, rightly doth not that suffice it, which is not God. Hence, is it, that the soul is scattered hither and thither, and is repelled from everything, toward which it is borne, through satiety of them. But holy men guard themselves by cautious observation, lest they should be relaxed from their intentness by change, and because they desire to be the same, wisely bind themselves to the thought, whereby they love God. For in the contemplation of the Creator, they will receive this, that they should ever enjoy one stability of mind. No changeableness then dissipates them, because their thought ever perseveres, free from unlikeness to itself. This therefore they now imitate, striving with effort, which hereafter they shall with joy receive as a gift." To which unchangeableness the prophet had bound himself by the power of love, when he said Psa 27:4, "One thing I required of the Lord, which I will require, that I may dwell in the house of the Lord." To this unity Paul clave intently, when he said, Phi 3:13-14 : "One thing I do, forgetting those things which are behind and stretching forth to those things which are before, I press forward toward the mark for the prize of the high calling of God in Christ Jesus."
And ye sons of Jacob are not consumed - Man would often have become weary of man's wickedness and waywardness. We are impatient at one another, readily despair of one another. God might justly have cast off them and us; but He changes not. He abides by the covenant which He made with their fathers; He consumed them not; but with His own unchangeable love awaited their repentance. Our hope is not in ourselves, but in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: I am: Gen 15:7, Gen 15:18, Gen 22:16; Exo 3:14, Exo 3:15; Neh 9:7, Neh 9:8; Isa 41:13, Isa 42:5-8, Isa 43:11, Isa 43:12; Isa 44:6, Isa 45:5-8; Jer 32:27; Hos 11:9
I change not: Num 23:19; Sa1 15:29; Psa 102:26; Heb 6:18, Heb 13:8; Jam 1:17; Rev 1:8; Rev 22:13
therefore: Psa 78:38, Psa 78:57, Psa 103:17, Psa 105:7-10; Isa 40:28-31; Lam 3:22, Lam 3:23; Rom 5:10; Rom 8:28-32, Rom 11:28, Rom 11:29; Phi 1:6; Th2 2:13, Th2 2:14
Geneva 1599
3:6 For I [am] the LORD, I change not; therefore ye sons of Jacob (f) are not consumed.
(f) They murmured against God, because they did not see his help which was ever present to defend them: and therefore he accuses them of ingratitude, and shows that in that they are not daily consumed, it is a sign that he still defends them, and so his mercy towards them never changes.
John Gill
3:6 For I am the Lord,.... Or Jehovah; a name peculiar to the most High, and so a proof of the deity of Christ, who here speaks; and is expressive of his being; of his self-existence; of his purity and simplicity; of his immensity and infinity; and of his eternity and sovereignty:
I change not; being the same today, yesterday, and forever; he changed not in his divine nature and personality by becoming man; he took that into union with him he had not before, but remained the same he ever was; nor did he change in his threatenings of destruction to the Jews, which came upon them according to his word; nor in his promises of his Spirit, and presence, and protection to his people; nor will he ever change in his love and affections to them; nor in the efficacy of his blood, sacrifice, and righteousness; wherefore, as this is introduced to assure the truth and certainty of what is said before, concerning his being a swift witness against the wicked, so also for the comfort of the saints, as follows. The Targum is,
"for I the Lord have not changed my covenant.''
Therefore ye sons of Jacob are not consumed; such who were Israelites indeed, true believers in Christ; these were not consumed when the wicked Jews were, but were directed to leave the city before its destruction, and go to another place, as they did, whereby they were preserved; and so it was, that not one Christian perished in it; See Gill on Mt 24:13 and so it is owing to the unchangeable love, grace, and power of Christ, that none of his perish internally or eternally, but have everlasting life.
John Wesley
3:6 I change not - I have an unchangeable hatred to sin: and my long suffering also changeth not, therefore you are not consumed in your sins. Not consumed - God is the same in his wisdom to order the rewards of good and bad in the fittest season, therefore neither the one nor the other are consumed, but preserved to the season appointed of God.
Robert Jamieson, A. R. Fausset and David Brown
3:6 the Lord--Jehovah: a name implying His immutable faithfulness in fulfilling His promises: the covenant name of God to the Jews (Ex 6:3), called here "the sons of Jacob," in reference to God's covenant with that patriarch.
I change not--Ye are mistaken in inferring that, because I have not yet executed judgment on the wicked, I am changed from what I once was, namely, a God of judgment.
therefore ye . . . are not consumed--Ye yourselves being "not consumed," as ye have long ago deserved, are a signal proof of My unchangeableness. Rom 11:29 : compare the whole chapter, in which God's mercy in store for Israel is made wholly to flow from God's unchanging faithfulness to His own covenant of love. So here, as is implied by the phrase "sons of Jacob" (Gen 28:13; Gen 35:12). They are spared because I am JEHOVAH, and they sons of Jacob; while I spare them, I will also punish them; and while I punish them, I will not wholly consume them. The unchangeableness of God is the sheet-anchor of the Church. The perseverance of the saints is guaranteed, not by their unchangeable love to God, but by His unchangeable love to them, and His eternal purpose and promise in Christ Jesus [MOORE]. He upbraids their ingratitude that they turn His very long-suffering (Lam 3:22) into a ground for skeptical denial of His coming as a Judge at all (Ps 50:1, Ps 50:3-4, Ps 50:21; Eccles 8:11-12; Is 57:11; Rom 2:4-10).
3:73:7: ո՛չ կացէք ՚ի բաց ՚ի մեղաց հարցն ձերոց. խուսափեցէք յօրինաց իմոց, եւ ո՛չ պահեցէք զնոսա։ Դարձարո՛ւք առ իս՝ եւ ես դառնամ առ ձեզ՝ ասէ Տէր ամենակալ. եւ ասացէք. Ի՞ւ դարձցուք[10920]։ [10920] Յոմանս պակասի. Ձերոց. խուսափեցէք յօրինաց իմոց, եւ ոչ։ Ոմանք. Ասէ Տէր Տէր ամենակալ։
7 Իսկ դուք, Յակոբի որդիներ, հեռու չէք մնում ձեր հայրերի մեղքերից, խուսափում էք իմ օրէնքներից եւ չէք պահում դրանք: Դարձէք դէպի ինձ, եւ ես կը դառնամ դէպի ձեզ, - ասում է Ամենակալ Տէրը: Դուք ասում էք. «Ինչո՞վ դառնան»:
7 Ձեր հայրերուն օրերէն ի վեր Իմ հրամաններէս հեռացաք ու զանոնք չպահեցիք։Ինծի դարձէք ու ես ձեզի պիտի դառնամ, կ’ըսէ զօրքերու Տէրը. Սակայն դուք կ’ըսէք՝ ‘Ինչո՞վ դառնանք’։
Ոչ կացէք ի բաց ի մեղաց`` հարցն ձերոց, խուսափեցէք յօրինաց իմոց, եւ ոչ պահեցէք զնոսա. դարձարուք առ իս, եւ ես դառնամ առ ձեզ, ասէ Տէր ամենակալ. եւ ասացէք. Ի՞ւ դարձցուք:

3:7: ո՛չ կացէք ՚ի բաց ՚ի մեղաց հարցն ձերոց. խուսափեցէք յօրինաց իմոց, եւ ո՛չ պահեցէք զնոսա։ Դարձարո՛ւք առ իս՝ եւ ես դառնամ առ ձեզ՝ ասէ Տէր ամենակալ. եւ ասացէք. Ի՞ւ դարձցուք[10920]։
[10920] Յոմանս պակասի. Ձերոց. խուսափեցէք յօրինաց իմոց, եւ ոչ։ Ոմանք. Ասէ Տէր Տէր ամենակալ։
7 Իսկ դուք, Յակոբի որդիներ, հեռու չէք մնում ձեր հայրերի մեղքերից, խուսափում էք իմ օրէնքներից եւ չէք պահում դրանք: Դարձէք դէպի ինձ, եւ ես կը դառնամ դէպի ձեզ, - ասում է Ամենակալ Տէրը: Դուք ասում էք. «Ինչո՞վ դառնան»:
7 Ձեր հայրերուն օրերէն ի վեր Իմ հրամաններէս հեռացաք ու զանոնք չպահեցիք։Ինծի դարձէք ու ես ձեզի պիտի դառնամ, կ’ըսէ զօրքերու Տէրը. Սակայն դուք կ’ըսէք՝ ‘Ինչո՞վ դառնանք’։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 Со дней отцов ваших вы отступили от уставов Моих и не соблюдаете их; обратитесь ко Мне, и Я обращусь к вам, говорит Господь Саваоф. Вы скажете: >
3:7 ἀπὸ απο from; away τῶν ο the ἀδικιῶν αδικια injury; injustice τῶν ο the πατέρων πατηρ father ὑμῶν υμων your ἐξεκλίνατε εκκλινω deviate; avoid νόμιμά νομιμος of me; mine καὶ και and; even οὐκ ου not ἐφυλάξασθε φυλασσω guard; keep ἐπιστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me καὶ και and; even ἐπιστραφήσομαι επιστρεφω turn around; return πρὸς προς to; toward ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? ἐπιστρέψωμεν επιστρεφω turn around; return
3:7 לְ lᵊ לְ to מִ mi מִן from ימֵ֨י ymˌê יֹום day אֲבֹתֵיכֶ֜ם ʔᵃvōṯêḵˈem אָב father סַרְתֶּ֤ם sartˈem סור turn aside מֵֽ mˈē מִן from חֻקַּי֙ ḥuqqˌay חֹק portion וְ wᵊ וְ and לֹ֣א lˈō לֹא not שְׁמַרְתֶּ֔ם šᵊmartˈem שׁמר keep שׁ֤וּבוּ šˈûvû שׁוב return אֵלַי֙ ʔēlˌay אֶל to וְ wᵊ וְ and אָשׁ֣וּבָה ʔāšˈûvā שׁוב return אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say בַּ ba בְּ in מֶּ֥ה mmˌeh מָה what נָשֽׁוּב׃ nāšˈûv שׁוב return
3:7. a diebus enim patrum vestrorum recessistis a legitimis meis et non custodistis revertimini ad me et revertar ad vos dicit Dominus exercituum et dixistis in quo revertemurFor from the days of your fathers you have departed from my ordinances, and have not kept them: Return to me, and I will return to you, saith the Lord of hosts. And you have said: Wherein shall we return?
7. From the days of your fathers ye have turned aside from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye say, Wherein shall we return?
3:7. For, from the days of your fathers, you have withdrawn from my ordinances and have not kept them. Return to me, and I will return to you, says the Lord of hosts. And you have said, “In what way, shall we return?”
3:7. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept [them]. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept [them]. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return:

3:7 Со дней отцов ваших вы отступили от уставов Моих и не соблюдаете их; обратитесь ко Мне, и Я обращусь к вам, говорит Господь Саваоф. Вы скажете: <<как нам обратиться?>>
3:7
ἀπὸ απο from; away
τῶν ο the
ἀδικιῶν αδικια injury; injustice
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
ἐξεκλίνατε εκκλινω deviate; avoid
νόμιμά νομιμος of me; mine
καὶ και and; even
οὐκ ου not
ἐφυλάξασθε φυλασσω guard; keep
ἐπιστρέψατε επιστρεφω turn around; return
πρός προς to; toward
με με me
καὶ και and; even
ἐπιστραφήσομαι επιστρεφω turn around; return
πρὸς προς to; toward
ὑμᾶς υμας you
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
καὶ και and; even
εἴπατε επω say; speak
ἐν εν in
τίνι τις.1 who?; what?
ἐπιστρέψωμεν επιστρεφω turn around; return
3:7
לְ lᵊ לְ to
מִ mi מִן from
ימֵ֨י ymˌê יֹום day
אֲבֹתֵיכֶ֜ם ʔᵃvōṯêḵˈem אָב father
סַרְתֶּ֤ם sartˈem סור turn aside
מֵֽ mˈē מִן from
חֻקַּי֙ ḥuqqˌay חֹק portion
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שְׁמַרְתֶּ֔ם šᵊmartˈem שׁמר keep
שׁ֤וּבוּ šˈûvû שׁוב return
אֵלַי֙ ʔēlˌay אֶל to
וְ wᵊ וְ and
אָשׁ֣וּבָה ʔāšˈûvā שׁוב return
אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
וַ wa וְ and
אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say
בַּ ba בְּ in
מֶּ֥ה mmˌeh מָה what
נָשֽׁוּב׃ nāšˈûv שׁוב return
3:7. a diebus enim patrum vestrorum recessistis a legitimis meis et non custodistis revertimini ad me et revertar ad vos dicit Dominus exercituum et dixistis in quo revertemur
For from the days of your fathers you have departed from my ordinances, and have not kept them: Return to me, and I will return to you, saith the Lord of hosts. And you have said: Wherein shall we return?
3:7. For, from the days of your fathers, you have withdrawn from my ordinances and have not kept them. Return to me, and I will return to you, says the Lord of hosts. And you have said, “In what way, shall we return?”
3:7. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept [them]. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?
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
7-8: Господь призывает евреев исправиться, покаяться, но те не хотят понять своей вины пред Ним и удивляются этому приглашению: они ведь ни в чем не виноваты пред Богом! Тогда Бог прямо объявляет их вину: они обкрадывают или, точнее, обманывают Бога в отношении к десятине и приношению. О десятине — см. Лев XXVII:30: и сл.; Чис XVIII:20: и сл.; Втор XIV:22: и сл. О приношении — Иез XLIV:30, а, равно, о том и другом — Неем X:38: и сл.; XIII:10–12.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return? 8 Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. 9 Ye are cursed with a curse: for ye have robbed me, even this whole nation. 10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. 11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts. 12 And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.
We have here God's controversy with the men of that generation, for deserting his service and robbing him--wicked servants indeed, that not only run away from their Master, but run away with their Master's goods.
I. They had run away from their Master, and quitted the work he gave them to do (v. 7): You have gone away from my ordinances and have not kept them. The ordinances of God's worship were the business which as servants they must mind, the talents which they must trade with, and the trust which was committed to them to keep; but they went away from them, grew weary of them, and withdrew their neck from that yoke; they deviated from the rule that God had prescribed to them, and betrayed the trust lodged with them. They had revolted from God, not only in worship, but in conversation; they had not kept his ordinances. This disobedience they were chargeable with, and had been guilty of, even from the days of their fathers; either as in the days of their fathers of old, who were sent into captivity for their disobedience, or, "Now, for some generations past, you have fallen off from what you were, when first you came back out of captivity." Ezra owns it in one particular instance: Since the days of our fathers have we been in a great trespass unto this day, Ezra ix. 7. Now observe, 1. What a gracious invitation God gives them to return and repent: "Return unto me, and to your duty, return to your service, return to your allegiance, return as a traveller that has missed his way, as a soldier that has run his colours, as a treacherous wife that has gone away from her husband; return, thou backsliding Israel, return to me; and then I will return unto you and be reconciled, will remove the judgments you are under and prevent those you fear." This had been of old the burden of the song (Zech. i. 3), and is still. 2. What a peevish answer they return to this gracious invitation: "But you said with disdain, said it to the prophets that called you, said it to one another, said it to your own hearts, to stifle the convictions you were under; you said, Wherein shall we return?" Note, God takes notice what returns our hearts make to the calls of his word, what we say and what we think when we have heard a sermon, what answer we give to the message sent us. When God calls us to return, we should answer as those did Jer. iii. 22, Behold, we come. But not as these here, Wherein shall we return? (1.) They take it as an affront to be told of their faults, and called upon to amend them; they are ready to say, "What ado do these prophets make about returning and repenting; why are we disgraced and disturbed thus, our own consciences and our neighbours stirred up against us?" It is ill with those who thus count reproofs reproaches, and kick against the pricks. (2.) They are so ignorant of themselves, and of the strictness, extent, and spiritual nature, of the divine law, that they see nothing in themselves to be repented of, or reformed; they are pure in their own eyes, and think they need no repentance. (3.) They are so firmly resolved to go on in sin that they will find a thousand foolish frivolous excuses to shift off their repentance, and turn away the calls that are given them to repent. They seem to speak only as those that wanted something to say; it is a mere evasion, a banter upon the prophet, and a challenge to him to descend to particulars. Note, Many ruin their own souls by baffling the calls that are given them to repent of their sins.
II. They had robbed their Master, and embezzled his goods. They had asked, "Wherein shall we return? What have we done amiss?" And he soon tells them. Observe, 1. The prophet's high charge exhibited, in God's name, against the people. They stand indicted for robbery, for sacrilege, the worst of robberies: You have robbed me. He expostulates with them upon it: Will a man be so daringly impudent as to rob God? Man, who is a weak creature, and cannot contend with God's power, will he think to rob him vi et armis--forcibly? Man, who lies open to God's knowledge, and cannot conceal himself from that, will he think to rob him clam et secreto--privily? Man, who depends upon God, and derives his all from him, will he rob him that is his benefactor? This is ungrateful, unjust, and unkind, indeed; and it is very unwise thus to provoke him from whom our judgment proceeds. Will a man do violence to God? so some read it. Will a man do violence to God? so some read it. Will a man stint or straiten him? so others read it. Robbing God is a heinous crime. 2. The people's high challenge in answer to that charge: But you say, Wherein have we robbed thee? They plead Not guilty, and put God upon the proof of it. Note, Robbing God is such a heinous crime that those who are guilty of it are not willing to own themselves guilty. They rob God, and know not what they do. They rob him of his honour, rob him of that which is devoted to him, to be employed in his service, rob him of themselves, rob him of sabbath-time, rob him of that which is given for the support of religion, and give him not his dues out of their estates; and yet they ask, Wherein have we robbed thee? 3. The plain proof of the charge, in answer to this challenge; it is in tithes and offerings. Out of these the priests and Levites had maintenance for themselves and their families; but they detained them, defrauded the priests of them, would not pay their tithes, or not in full, or not of the best; they brought not the offerings which God required, or brought the torn, and lame, and sick, which were not fit for use. They were all guilty of this sin, even the whole nation, as if they were in confederacy against God, and all combined to rob him of his dues and to stand by one another in it when they had done. For this they were cursed with a curse, v. 9. God punished them with famine and scarcity, through unseasonable weather, or insects that ate up the fruits of the earth. God had thus punished them for neglecting to build the temple (Hag. i. 10, 11), and now for not maintaining the temple-service. Note, Those that deny God his part of their estates may justly expect a curse upon their own part of them: "You are cursed with a curse for robbing me, and yet you go on to do it." Note, It is a great aggravation of sin when men persist in it notwithstanding the rebukes of Providence which they are under for it. Nay, it should seem, because God had punished them with scarcity of bread, they made that a pretence for robbing him-that now, being impoverished, they could not afford to bring their tithes and offerings, but must save them, that they might have bread for their families. Note, It argues great perverseness in sin when men make those afflictions excuses for sin which are sent to part between them and their sins. When they had but little they should have done the more good with that little, and that would have been the way to make it more; but it is ill with the patient when that which should cure the disease serves only to palliate it, and prevent its being searched into. 4. An earnest exhortation to reform in this matter, with a promise that if they did the judgments they were under should be quickly removed. (1.) Let them take care to do their duty (v. 10): Bring you all the tithes into the storehouse. They had brought some; but, like Ananias and Sapphira, had kept back part of the price, pretending they could not spare so much as was required, and necessity has no law; but even necessity must have this law, and it would redress the grievance of their necessity: "Bring in the full tithes to the utmost that the law requires, that there may be meat in God's house for those that serve at the altar, whether there be meat in your houses or no." Note, God must be served in the first place, and our quota must be contributed for the support of religion in the place where we live, that God's name may be sanctified, and his kingdom may come, and his will be done, even before we provide our daily bread; for the interests of our souls ought to be preferred before those of our bodies. (2.) Let them then trust God to provide for them and their comfort "Let God be first served, and then prove me herewith, saith the Lord of hosts, whether I will not open the windows of heaven." They said, "Let God give us our plenty again, as formerly, and try us whether we will not then bring him his tithes and offerings, as we did formerly." "No," says God, "do you first bring in all your tithes as they become due, and all the arrears of what is past, and try me, whether I will not then restore you your plenty." Note, Those that will deal with God must deal upon trust; and we may all venture to do so, for, though many have been losers for him, never any were losers by him in the end. It is fit that we should venture first, for his reward is with him, but his work is before him; we must first do the work which is our part, and then try him and trust him for the reward. Elijah put the widow of Zarephath into this method when he said (1 Kings xvii. 13), "Make me a little cake first, and then prove me whether there shall not be enough afterwards for thee and thy son." That which discourages people from the expenses of charity is the weakness of their faith concerning the gains and advantages of charity; they cannot think that they shall get by it. But it is a reasonable demand that God here makes: "Prove me now; is any thing to be got by charity? Come and see;" Nothing venture, nothing win. Trust upon honour, "And you shall find," [1.] "That, whereas the heavens have been shut up, and there has been no rain, now God will open to you the windows of heaven, for in his hand the key of the clouds is, and you shall have seasonable rain." Or the expression is figurative; every good gift coming from above, thence God will plentifully pour out upon them the bounties of his providence. Very sudden plenty is expressed by opening the windows of heaven, 2 Kings vii. 2. We find the windows of heaven opened, to pour down a deluge of wrath, in Noah's flood, Gen. vii. 11. But here they are opened to pour down blessings, to such a degree that there should not be room enough to receive them. So plentifully shall their ground bring forth that they shall be tempted to pull down their barns and build greater, for want of room, Luke xii. 18. Or, as Dr. Pocock explains it, "I will pour out on you such a blessing as shall be not enough only, and such as shall be sufficient, but more and more than enough;" that is, a great addition. The oil that is multiplied shall not be stayed as long as there are vessels to receive it, 2 Kings iv. 6. Note, God will not only be reconciled to sinners that repent and reform, but he will be a benefactor, a bountiful benefactor, to them. We are never straitened in him, but often straitened in our own bosoms. God has blessings ready to bestow upon us, but, through the weakness of our faith and narrowness of our desires, we have not room to receive them. [2.] That, whereas the fruits of their ground had been eaten up by locusts and caterpillars God would now remove that judgment (v. 11): "I will rebuke the devourer for your sakes, and will check the progress of those destroying animals, that they shall no more destroy the products of the earth and the fruits of the trees." God has all creatures at his beck, can command them and remand them at his pleasure. Neither shall the vine cast her fruit before the time; it shall not be blasted or blown off. Or, as some read it, Neither shall the devourer make your vine barren, as the locusts did, Joel i. 7. [3.] That, whereas their neighbours had upbraided them with their scarcity, and they had lain under the reproach of famine, which was the more grievous because their country used to be boasted of for its plenty, now all nations shall call them blessed, shall speak honourably of them, and own them to be a happy people. [4.] That whereas their sin had made their land unpleasing to God (even their temple, and altars, and offerings were so, ch. ii. 13), and whereas his judgments had made their land unpleasant to them, and very melancholy, "Now you shall be a delightsome land, your country shall be acceptable to God and comfortable to yourselves." Note, The reviving of religion in a land will make it indeed a delightsome land both to God and to all good people; he will say, It is my rest for ever; here will I dwell; and they will say the same, Isa. lxii. 4; Deut. xi. 12. It should seem that this charge to bring in the tithes had its good effect, for we find (Neh. xiii. 12) that all Judah did bring in their tithe into the treasuries, and, no doubt, they had the benefit of these promises, in the return of their plenty, immediately upon their return to their duty, that they might plainly discern for what cause the evil had been upon them (for when the cause was removed the evil was removed), and that they might see how perfectly reconciled God was to them upon their repentance, and how their transgression was remembered no more, for the curse was not only taken away, but turned into an abundant blessing.
Adam Clarke: Commentary on the Bible - 1831
3:7: Gone away from mine ordinances - Never acting according to their spirit and design.
Return unto me - There is still space to repent.
Wherein shall we return? - Their consciences were seared, and they knew not that they were sinners.
Albert Barnes: Notes on the Bible - 1834
3:7: Even from the days of your fathers - Back to those days and from them ye are gone away from My ordinances. "I am not changed from good; ye are not changed from evil. I am unchangeable in holiness; ye are unchangeable in perversity."
Return unto Me - The beginning of our return is from the pRev_enting grace of God. Jer 31:18; Lam 5:21, "turn Thou me, and I shall be turned, for Thou art the Lord my God," is the voice of the soul to God, preparing for His grace; Psa 85:4, "turn us, O God of our salvation." For, not in its own strength, but by His grace can the soul turn to God. "Turn thou to Me and I will return unto you," is the Voice of God, acknowledging our free-will, and promising His favor, if we accept His grace in return.
And ye say, Wherein shall we return? - Strange ignorance of the blinded soul, unconscious that God has aught against it! It is the Pharisaic spirit in the Gospel. It would own itself doubtless in general terms a sinner, but when called on, wholly to turn to God, as being wholly turned from Him, it asks, "In what? What would God have of me?" as if ready to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: from the: Deu 9:7-21, Deu 31:20, Deu 31:27-29; Neh 9:16, Neh 9:17, Neh 9:26, Neh 9:28-30; Psa 78:8-10; Eze 20:8, Eze 20:13, Eze 20:21, Eze 20:28; Luk 11:48-51; Act 7:51, Act 7:52
Return unto me: Lev 26:40-42; Deu 4:29-31, Deu 30:1-4; Kg1 8:47-49; Neh 1:8, Neh 1:9; Isa 55:6, Isa 55:7; Jer 3:12-14, Jer 3:22; Eze 18:30-32; Hos 14:1; Zac 1:3; Jam 4:8
Wherein: Mal 3:13, Mal 1:6; Isa 65:2; Mat 23:27; Luk 15:16; Rom 7:9, Rom 10:3, Rom 10:21
Carl Friedrich Keil and Franz Delitzsch
3:7
After the Lord has announced to the murmuring people that He will suddenly draw near to judgment upon the wicked, He proceeds to explain the reason why He has hitherto withheld His blessing and His salvation. Mal 3:7. "From the days of your fathers ye have departed from mine ordinances, and have not kept them. Return to me, and I will return to you, saith Jehovah of hosts; and ye say, Wherein shall we return? Mal 3:8. Dare a man indeed defraud God, that ye have defrauded me? and ye say, In what have we defrauded Thee? In the tithes and the heave-offering. Mal 3:9. Ye are cursed with the curse, and yet ye defraud me, even the whole nation." The reason why Israel waits in vain for the judgment and the salvation dawning with it, is not to be found in God, but in the people, in the fact, that from time immemorial they have transgressed the commandments of God (see Is 43:27; Ezek 2:3; Hos 10:9). And yet they regard themselves as righteous. They reply to the call to repentance by saying, בּמּה נשׁוּב, wherein, i.e., in what particular, shall we turn? The prophet thereupon shows them their sin: they do what no man should presume to attempt - they try to defraud God in the tithe and heave-offering, namely, by either not paying them at all, or not paying them as they should into the house of God. קבע, which only occurs here and at Prov 22:23, signifies to defraud, to overreach. המּעשׂר וגתר is either an accusative of free subordination, or else we must supply the preposition ב from the question itself. On the tithe see Lev 27:30., Num 18:20., and Deut 14:22. (see also my Bibl. Ant. i. p. 337ff.); and on the heave-offering (terūmâh), the portion of his income lifted off from the rest, for the purposes of divine worship, see my Bibl. Ant. i. p. 245. And this they do, notwithstanding the fact that God has already visited them with severe punishment, viz., with the curse of barrenness and of the failure of the harvest. We may see from Mal 3:10-12, that the curse with which they were smitten consisted in this. ואתי is adversative: yet ye defraud me, and indeed the whole nation, and not merely certain individuals.
Geneva 1599
3:7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept [them]. (g) Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?
(g) Read (Zech 1:3).
John Gill
3:7 Even from the days of your fathers ye are gone away from mine ordinances,.... Here begins an enumeration of the sins of the Jews, which were the cause of their ruin; and here is first a general charge of apostasy from the statutes and ordinances of the law, which they made void by the traditions of the fathers; and therefore this word is used as referring to this evil, as well as to express their early, long, and continued departure from the ways of God; which as it was an aggravation of their sin, that they should have so long ago forsook the ordinances of God,
and have not kept them, but transgressed them by observing the traditions of men, Mt 15:3 so it is an instance of the patience and forbearance of God, that they were not as yet consumed; and of his grace and goodness, that he should address them as follows:
Return unto me, and I will return unto you, saith the Lord of hosts; this message was carried to them by John the Baptist, the forerunner of Christ, and by Christ himself, who both preached the doctrine of repentance to this people, Mt 3:2. The Targum is,
"return to my worship, and I will look in my word to do well unto you, saith the Lord of hosts;''
and such who returned, and believed in Christ, and submitted to his ordinances, it was well with them.
But ye said, Wherein shall we return? what have we to turn from, or repent of? what evils have we done, or can be charged on us? what need have we of repentance or conversion, or of such an exhortation to it? do not we keep the law, and all the rituals of it? this is the true language of the Pharisees in Christ's time, who, touching the righteousness of the law, were blameless in their own esteem, and were the ninety and nine just persons that needed not repentance, Lk 15:7.
John Wesley
3:7 From mine ordinances - Which either directed my worship, or your dealings one with another.
Robert Jamieson, A. R. Fausset and David Brown
3:7 Reproof for the non-payment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying them.
from . . . days of your fathers--Ye live as your fathers did when they brought on themselves the Babylonian captivity, and ye wish to follow in their steps. This shows that nothing but God's unchanging long-suffering had prevented their being long ago "consumed" (Mal 3:6).
Return unto me--in penitence.
I will return unto you--in blessings.
Wherein, &c.-- (Mal 3:16). The same insensibility to their guilt continues: they speak in the tone of injured innocence, as if God calumniated them.
3:83:8: Իցէ՞ թէ խաբիցէ մարդ զԱստուած. զի դուք խաբեցէք զիս, եւ ասացէք. Ի՛ւ խաբեցաք զքեզ։ Զի տասանորդք եւ պտուղք առ ձե՛զ են.
8 Մարդ Աստծուն կը խաբի՞, քանի որ դուք խաբեցիք ինձ եւ ասացիք, թէ՝ «Ինչո՞վ խաբեցինք քեզ»:
8 Միթէ մարդ Աստուած կը կողոպտէ՞,Որ դուք զիս կը կողոպտէք. Բայց դուք կ’ըսէք. ‘Քեզմէ ի՞նչ կողոպտեցինք’.Տասանորդներ ու ընծաներ։
[46]Իցէ՞ թէ խաբիցէ`` մարդ զԱստուած. զի դուք [47]խաբեցէք զիս, եւ ասացէք. Ի՞ւ [48]խաբեցաք զքեզ. զի տասանորդք եւ պտուղք առ ձեզ են:

3:8: Իցէ՞ թէ խաբիցէ մարդ զԱստուած. զի դուք խաբեցէք զիս, եւ ասացէք. Ի՛ւ խաբեցաք զքեզ։ Զի տասանորդք եւ պտուղք առ ձե՛զ են.
8 Մարդ Աստծուն կը խաբի՞, քանի որ դուք խաբեցիք ինձ եւ ասացիք, թէ՝ «Ինչո՞վ խաբեցինք քեզ»:
8 Միթէ մարդ Աստուած կը կողոպտէ՞,Որ դուք զիս կը կողոպտէք. Բայց դուք կ’ըսէք. ‘Քեզմէ ի՞նչ կողոպտեցինք’.Տասանորդներ ու ընծաներ։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8 Можно ли человеку обкрадывать Бога? А вы обкрадываете Меня. Скажете: > Десятиною и приношениями.
3:8 εἰ ει if; whether πτερνιεῖ πτερνιζω person; human θεόν θεος God διότι διοτι because; that ὑμεῖς υμεις you πτερνίζετέ πτερνιζω me καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned ἐν εν in τίνι τις.1 who?; what? ἐπτερνίκαμέν πτερνιζω you ὅτι οτι since; that τὰ ο the ἐπιδέκατα επιδεκατος and; even αἱ ο the ἀπαρχαὶ απαρχη firstfruit μεθ᾿ μετα with; amid ὑμῶν υμων your εἰσιν ειμι be
3:8 הֲ hᵃ הֲ [interrogative] יִקְבַּ֨ע yiqbˌaʕ קבע deceive אָדָ֜ם ʔāḏˈām אָדָם human, mankind אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּ֤י kˈî כִּי that אַתֶּם֙ ʔattˌem אַתֶּם you קֹבְעִ֣ים qōvᵊʕˈîm קבע deceive אֹתִ֔י ʔōṯˈî אֵת [object marker] וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say בַּ ba בְּ in מֶּ֣ה mmˈeh מָה what קְבַעֲנ֑וּךָ qᵊvaʕᵃnˈûḵā קבע deceive הַֽ hˈa הַ the מַּעֲשֵׂ֖ר mmaʕᵃśˌēr מַעֲשֵׂר tenth וְ wᵊ וְ and הַ ha הַ the תְּרוּמָֽה׃ ttᵊrûmˈā תְּרוּמָה contribution
3:8. si adfiget homo Deum quia vos configitis me et dixistis in quo confiximus te in decimis et in primitivisShall a man afflict God, for you afflict me. And you have said: Wherein do we afflict thee? in tithes and in firstfruits.
8. Will a man rob God? yet ye rob me. But ye say, Wherein have we robbed thee? In tithes and offerings.
3:8. If a man will afflict God, then you greatly afflict me. And you have said, “In what way, do we afflict you?” In tithes and in first-fruits.
3:8. Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.
Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings:

3:8 Можно ли человеку обкрадывать Бога? А вы обкрадываете Меня. Скажете: <<чем обкрадываем мы Тебя?>> Десятиною и приношениями.
3:8
εἰ ει if; whether
πτερνιεῖ πτερνιζω person; human
θεόν θεος God
διότι διοτι because; that
ὑμεῖς υμεις you
πτερνίζετέ πτερνιζω me
καὶ και and; even
ἐρεῖτε ερεω.1 state; mentioned
ἐν εν in
τίνι τις.1 who?; what?
ἐπτερνίκαμέν πτερνιζω you
ὅτι οτι since; that
τὰ ο the
ἐπιδέκατα επιδεκατος and; even
αἱ ο the
ἀπαρχαὶ απαρχη firstfruit
μεθ᾿ μετα with; amid
ὑμῶν υμων your
εἰσιν ειμι be
3:8
הֲ hᵃ הֲ [interrogative]
יִקְבַּ֨ע yiqbˌaʕ קבע deceive
אָדָ֜ם ʔāḏˈām אָדָם human, mankind
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כִּ֤י kˈî כִּי that
אַתֶּם֙ ʔattˌem אַתֶּם you
קֹבְעִ֣ים qōvᵊʕˈîm קבע deceive
אֹתִ֔י ʔōṯˈî אֵת [object marker]
וַ wa וְ and
אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say
בַּ ba בְּ in
מֶּ֣ה mmˈeh מָה what
קְבַעֲנ֑וּךָ qᵊvaʕᵃnˈûḵā קבע deceive
הַֽ hˈa הַ the
מַּעֲשֵׂ֖ר mmaʕᵃśˌēr מַעֲשֵׂר tenth
וְ wᵊ וְ and
הַ ha הַ the
תְּרוּמָֽה׃ ttᵊrûmˈā תְּרוּמָה contribution
3:8. si adfiget homo Deum quia vos configitis me et dixistis in quo confiximus te in decimis et in primitivis
Shall a man afflict God, for you afflict me. And you have said: Wherein do we afflict thee? in tithes and in firstfruits.
3:8. If a man will afflict God, then you greatly afflict me. And you have said, “In what way, do we afflict you?” In tithes and in first-fruits.
3:8. Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:8: Will a man rob God? - Here is one point on which ye are guilty; ye withhold the tithes and offerings from the temple of God, so that the Divine worship is neglected.
Albert Barnes: Notes on the Bible - 1834
3:8: Shall a man rob or cheat - , defraud God? God answers question by question, but thereby drives it home to the sinner's soul, and appeals to his conscience. The conscience is steeled, and answers again, "In what?" God specifies two things only, obvious, patent, which, as being material things, they could not deny. "In tithes and offerings." The offerings included several classes of dues to God:
(a) the first fruits ;
(b) the annual half-shekel Exo 30:13-15;
(c) the offerings made for the tabernacle Exo 25:2-3; Exo 35:5, Exo 35:21, Exo 35:24; Exo 36:3, Exo 36:6 and the second temple Ezr 8:25 at its first erection; it is used of ordinary offerings;
(d) of the tithes of their own tithes, which the Levites paid to the priests Num 18:26, Num 18:28-29;
(e) of the portions of the sacrifice which accrued to the priests Lev 7:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: a man: Psa 29:2; Pro 3:9, Pro 3:10; Mat 22:21; Mar 12:17; Luk 20:25; Rom 13:7
In: Mal 1:8, Mal 1:13; Lev 5:15, Lev 5:16, Lev 27:2-34; Num 18:21-32; Jos 7:11; Neh 13:4-14; Rom 2:22
Geneva 1599
3:8 Will a (h) man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In (i) tithes and offerings.
(h) There are none of the heathen so barbarous, that will defraud their gods of their honour, or deal deceitfully with them.
(i) By which the service of God should have been maintained, and the priests and the poor relieved.
John Gill
3:8 Will a man rob God?.... Or "the gods"; the false gods, the idols of the Gentiles; the Heathens will not do that, accounting sacrilege a great sin, and yet this the Jews were guilty of: or "the judges" (c), as the Targum; civil magistrates; will any dare to defraud them of their due? see Mal 1:8.
Yet ye have robbed me; keeping back from the priests and Levites, his ministers, what was due to them; and which, being no other than a spoiling or robbing of them, might be interpreted a robbing of God:
But ye say, wherein have we robbed thee? as not being conscious of any such evil; or, however, impudently standing in it, that they were not guilty: to which is returned the answer,
In tithes and offerings; that is, they robbed God in not giving the tithes, and not offering sacrifices, according as the law required: but it may be objected, that the Jews in Christ's time did pay tithes, even of all things; yea, of more than the law required, Mt 23:23 to which it may be replied, that though they gave tithes, yet it was , "with an evil eye", as Aben Ezra says; grudgingly, and not cheerfully, and with an evil intention; not to show their gratitude to God, and their acknowledgment of him as their Lord, from whom they had their all, but in order to merit at his hands; besides, our Lord suggests that they did not give to God the things that were God's, Mt 22:21 and the apostle charges them with being guilty of sacrilege, Rom 2:22 and, moreover, the priests might not give it to the Levites, as they ought; and which is what they are charged with in Neh 13:10 and Grotius says that they were guilty of this before the destruction by Vespasian, as appears by Josephus.
(c) "deos, vel judices", Calvin, Drusius, Grotius.
Robert Jamieson, A. R. Fausset and David Brown
3:8 rob--literally, "cover": hence, defraud. Do ye call defrauding God no sin to be "returned" from (Mal 3:7)? Yet ye have done so to Me in respect to the tithes due to Me, namely, the tenth of all the remainder after the first-fruits were paid, which tenth was paid to the Levites for their support (Lev 27:30-33): a tenth paid by the Levites to the priests (Num 18:26-28): a second tenth paid by the people for the entertainment of the Levites, and their own families, at the tabernacle (Deut 12:18): another tithe every third year for the poor, &c. (Deut 14:28-29).
offerings--the first-fruits, not less than one-sixtieth part of the corn, wine, and oil (Deut 18:4; Neh 13:10, Neh 13:12). The priests had this perquisite also, the tenth of the tithes which were the Levites perquisite. But they appropriated all the tithes, robbing the Levites of their due nine-tenths; as they did also, according to JOSEPHUS, before the destruction of Jerusalem by Titus. Thus doubly God was defrauded, the priests not discharging aright their sacrificial duties, and robbing God of the services of the Levites, who were driven away by destitution [GROTIUS].
3:93:9: եւ չարակնելով չարակնէք՝ եւ խաբէք զիս[10921]։ [10921] ՚Ի լուս՛՛. Եւ չարկանելով չարկանէք եւ խաբէք զիս. համաձայն ոմանց ՚ի բնաբ՛՛։
9 Չէ՞ որ տասանորդներն ու պտուղները ձեզ մօտ են, եւ դուք չարութեամբ նախանձում եւ խաբում էք ինձ:
9 Դուք անէծքով անիծուած էք, Քանզի դուք բոլորդ զիս կողոպտեցիք։
եւ չարակնելով չարակնէք` եւ խաբէք զիս:

3:9: եւ չարակնելով չարակնէք՝ եւ խաբէք զիս[10921]։
[10921] ՚Ի լուս՛՛. Եւ չարկանելով չարկանէք եւ խաբէք զիս. համաձայն ոմանց ՚ի բնաբ՛՛։
9 Չէ՞ որ տասանորդներն ու պտուղները ձեզ մօտ են, եւ դուք չարութեամբ նախանձում եւ խաբում էք ինձ:
9 Դուք անէծքով անիծուած էք, Քանզի դուք բոլորդ զիս կողոպտեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 Проклятием вы прокляты, потому что вы весь народ обкрадываете Меня.
3:9 καὶ και and; even ἀποβλέποντες αποβλεπω look off / forward ὑμεῖς υμεις you ἀποβλέπετε αποβλεπω look off / forward καὶ και and; even ἐμὲ εμε me ὑμεῖς υμεις you πτερνίζετε πτερνιζω the ἔθνος εθνος nation; caste συνετελέσθη συντελεω consummate; finish
3:9 בַּ ba בְּ in † הַ the מְּאֵרָה֙ mmᵊʔērˌā מְאֵרָה curse אַתֶּ֣ם ʔattˈem אַתֶּם you נֵֽאָרִ֔ים nˈēʔārˈîm ארר curse וְ wᵊ וְ and אֹתִ֖י ʔōṯˌî אֵת [object marker] אַתֶּ֣ם ʔattˈem אַתֶּם you קֹבְעִ֑ים qōvᵊʕˈîm קבע deceive הַ ha הַ the גֹּ֖וי ggˌôy גֹּוי people כֻּלֹּֽו׃ kullˈô כֹּל whole
3:9. et in penuria vos maledicti estis et me vos configitis gens totaAnd you are cursed with want, and you afflict me, even the whole nation of you.
9. Ye are cursed with the curse; for ye rob me, even this whole nation.
3:9. And you have been cursed with privation, and you greatly afflict me, even your entire people.
3:9. Ye [are] cursed with a curse: for ye have robbed me, [even] this whole nation.
Ye [are] cursed with a curse: for ye have robbed me, [even] this whole nation:

3:9 Проклятием вы прокляты, потому что вы весь народ обкрадываете Меня.
3:9
καὶ και and; even
ἀποβλέποντες αποβλεπω look off / forward
ὑμεῖς υμεις you
ἀποβλέπετε αποβλεπω look off / forward
καὶ και and; even
ἐμὲ εμε me
ὑμεῖς υμεις you
πτερνίζετε πτερνιζω the
ἔθνος εθνος nation; caste
συνετελέσθη συντελεω consummate; finish
3:9
בַּ ba בְּ in
הַ the
מְּאֵרָה֙ mmᵊʔērˌā מְאֵרָה curse
אַתֶּ֣ם ʔattˈem אַתֶּם you
נֵֽאָרִ֔ים nˈēʔārˈîm ארר curse
וְ wᵊ וְ and
אֹתִ֖י ʔōṯˌî אֵת [object marker]
אַתֶּ֣ם ʔattˈem אַתֶּם you
קֹבְעִ֑ים qōvᵊʕˈîm קבע deceive
הַ ha הַ the
גֹּ֖וי ggˌôy גֹּוי people
כֻּלֹּֽו׃ kullˈô כֹּל whole
3:9. et in penuria vos maledicti estis et me vos configitis gens tota
And you are cursed with want, and you afflict me, even the whole nation of you.
3:9. And you have been cursed with privation, and you greatly afflict me, even your entire people.
3:9. Ye [are] cursed with a curse: for ye have robbed me, [even] this whole nation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Евреи навели на себя самих проклятие, положенное в законе на нарушителей постановлений о десятине и приношении.
Adam Clarke: Commentary on the Bible - 1831
3:9: Ye are cursed with a curse - The whole nation is under my displeasure. The curse of God is upon you.
Albert Barnes: Notes on the Bible - 1834
3:9: Ye have been cursed with the curse - (not "with a curse"). The curse threatened had come upon them: but, as fore-supposed in Leviticus by the repeated burden, "If ye still walk contrary to Me," they had persevered in evil. God had already shown His displeasure. But they, so far from being amended by it, were the more hardened in their sin. Perhaps as men do, they pleaded their punishment, as a reason why they should not amend. They defrauded God, under false pretences. They were impoverished by His curse, and so they could not afford to pay the tithes; as men say, "the times are bad; so we cannot help the poor" of Christ. "And Me ye still are defrauding" Me, ye; man, God. And that not one or other, but this whole people. It was a requital as to that, in which they had offended. "Because ye have not rendered tithes and first-fruits, therefore ye are cursed in famine and penury." "Because the people did not render tithes and first-fruits to the Levites, the Lord saith, that He Himself suffered fraud, whose ministers, constrained by hunger and penury, deserted the temple. For, if He is visited by others in prison, and sick, is received and cared for, and, hungry and athirst, receives food and drink, why should He not receive tithes in His ministers, and, if they are not given, be Himself deprived of His portion?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Mal 2:2; Deu 28:15-19; Jos 7:12, Jos 7:13, Jos 22:20; Isa 43:28; Hag 1:6-11, Hag 2:14-17
John Gill
3:9 Ye are cursed with a curse,.... Or "with penury", as the Vulgate Latin version; which, though not a proper rendering of the word, is the meaning of the curse they were cursed with; rain was withheld from them for their sins, and the earth did not bring forth its usual increase; wherefore there was want of food in all their land; their blessings were cursed, as in Mal 2:2 for the following reason,
for ye have robbed me; because of this their iniquity, in not bringing their offerings to the Lord, and the tithes to the priests and Levites, their land was stricken with barrenness, and God gave them cleanness of teeth, and want of bread in all places: or, "but ye have robbed me" (d); notwithstanding they were thus chastised of the Lord, yet were not reformed, but went on in withholding from God and the priests, what belonged to them:
even this whole nation; the sin was become general, and therefore a general judgment was inflicted on them: Grotius thinks, that the people seeing the priests withhold the tithes from the Levites, they refused to pay them to them, and so the sin became universal. Kimchi observes, that in other sins charged upon the nation, the people were not all alike guilty, but in this which respected the tithes and offerings they were.
(d) "et tamen diripitis me", De Dieu.
John Wesley
3:9 Cursed with a curse - Are greatly cursed.
Robert Jamieson, A. R. Fausset and David Brown
3:9 cursed-- (Mal 2:2). As ye despoil Me, so I despoil you, as I threatened I would, if ye continued to disregard Me. In trying to defraud God we only defraud ourselves. The eagle who robbed the altar set fire to her nest from the burning coal that adhered to the stolen flesh. So men who retain God's money in their treasuries will find it a losing possession. No man ever yet lost by serving God with a whole heart, nor gained by serving Him with a half one. We may compromise with conscience for half the price, but God will not endorse the compromise; and, like Ananias and Sapphira, we shall lose not only what we thought we had purchased so cheaply, but also the price we paid for it. If we would have God "open" His treasury, we must open ours. One cause of the barrenness of the Church is the parsimony of its members [MOORE].
3:103:10: Տարին կատարեցաւ, եւ զարդիւնս ամենայն ՚ի շտեմարանս ձեր ժողովեցէք. եւ եղիցի յափշտակութիւն տանց ձերոց. դարձարո՛ւք այդուիկ՝ ասէ Տէր ամենակալ. եթէ ո՞չ բացից ձեզ զպատուհանս երկնից, եւ զեղից ձեզ զօրհնութիւն իմ մինչեւ ՚ի շատանալ[10922]։ [10922] Ոմանք. Եւ դարձարուք այդ՛՛... ոչ բացից զպատուհա՛՛։
10 Տարին աւարտուեց, եւ ամբողջ բերքը հաւաքեցիք մեր շտեմարաններում. ձեր տներում յափշտակութիւն կը լինի, ե՛տ կանգնէք դրանից, - ասում է ամենակալ Տէրը: Մի՞թէ չեմ բացի ձեզ համար երկնքի պատուհանները եւ իմ օրհնութիւնը լիառատ չեմ թափում ձեզ վրայ:
10 Բոլոր տասանորդները գանձատունը բերէք, Որպէս զի իմ տանս մէջ պաշար ըլլայ։Ասով զիս փորձեցէ՛ք, կ’ըսէ զօրքերու Տէրը, Թէ արդեօք ձեզի երկնքի պատուհանները պիտի չբանա՞մՈւ ձեզի օրհնութիւն թափեմ, Այնքան շատ որ բաւական տեղ չըլլայ։
Տարին կատարեցաւ, եւ զարդիւնս ամենայն ի շտեմարանս ձեր ժողովեցէք. եւ եղիցի յափշտակութիւն տանց ձերոց. դարձարուք`` այդուիկ, ասէ Տէր ամենակալ. եթէ ո՞չ բացից ձեզ զպատուհանս երկնից, եւ զեղից ձեզ զօրհնութիւն [49]իմ մինչեւ ի շատանալ:

3:10: Տարին կատարեցաւ, եւ զարդիւնս ամենայն ՚ի շտեմարանս ձեր ժողովեցէք. եւ եղիցի յափշտակութիւն տանց ձերոց. դարձարո՛ւք այդուիկ՝ ասէ Տէր ամենակալ. եթէ ո՞չ բացից ձեզ զպատուհանս երկնից, եւ զեղից ձեզ զօրհնութիւն իմ մինչեւ ՚ի շատանալ[10922]։
[10922] Ոմանք. Եւ դարձարուք այդ՛՛... ոչ բացից զպատուհա՛՛։
10 Տարին աւարտուեց, եւ ամբողջ բերքը հաւաքեցիք մեր շտեմարաններում. ձեր տներում յափշտակութիւն կը լինի, ե՛տ կանգնէք դրանից, - ասում է ամենակալ Տէրը: Մի՞թէ չեմ բացի ձեզ համար երկնքի պատուհանները եւ իմ օրհնութիւնը լիառատ չեմ թափում ձեզ վրայ:
10 Բոլոր տասանորդները գանձատունը բերէք, Որպէս զի իմ տանս մէջ պաշար ըլլայ։Ասով զիս փորձեցէ՛ք, կ’ըսէ զօրքերու Տէրը, Թէ արդեօք ձեզի երկնքի պատուհանները պիտի չբանա՞մՈւ ձեզի օրհնութիւն թափեմ, Այնքան շատ որ բաւական տեղ չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 Принесите все десятины в дом хранилища, чтобы в доме Моем была пища, и хотя в этом испытайте Меня, говорит Господь Саваоф: не открою ли Я для вас отверстий небесных и не изолью ли на вас благословения до избытка?
3:10 καὶ και and; even εἰσηνέγκατε εισφερω bring in πάντα πας all; every τὰ ο the ἐκφόρια εκφοριον into; for τοὺς ο the θησαυρούς θησαυρος treasure καὶ και and; even ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him ἔσται ειμι be ἡ ο the διαρπαγὴ διαρπαγη he; him ἐπισκέψασθε επισκεπτομαι visit; inspect δὴ δη in fact ἐν εν in τούτῳ ουτος this; he λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐὰν εαν and if; unless μὴ μη not ἀνοίξω ανοιγω open up ὑμῖν υμιν you τοὺς ο the καταρράκτας καταρρακτης the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐκχεῶ εκχεω pour out; drained ὑμῖν υμιν you τὴν ο the εὐλογίαν ευλογια commendation; acclamation μου μου of me; mine ἕως εως till; until τοῦ ο the ἱκανωθῆναι ικανοω make adequate; sufficient
3:10 הָבִ֨יאוּ hāvˌîʔû בוא come אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּעֲשֵׂ֜ר mmaʕᵃśˈēr מַעֲשֵׂר tenth אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house הָ hā הַ the אֹוצָ֗ר ʔôṣˈār אֹוצָר supply וִ wi וְ and יהִ֥י yhˌî היה be טֶ֨רֶף֙ ṭˈeref טֶרֶף food בְּ bᵊ בְּ in בֵיתִ֔י vêṯˈî בַּיִת house וּ û וְ and בְחָנ֤וּנִי vᵊḥānˈûnî בחן examine נָא֙ nˌā נָא yeah בָּ bā בְּ in זֹ֔את zˈōṯ זֹאת this אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service אִם־ ʔim- אִם if לֹ֧א lˈō לֹא not אֶפְתַּ֣ח ʔeftˈaḥ פתח open לָכֶ֗ם lāḵˈem לְ to אֵ֚ת ˈʔēṯ אֵת [object marker] אֲרֻבֹּ֣ות ʔᵃrubbˈôṯ אֲרֻבָּה hole הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and הֲרִיקֹתִ֥י hᵃrîqōṯˌî ריק be empty לָכֶ֛ם lāḵˈem לְ to בְּרָכָ֖ה bᵊrāḵˌā בְּרָכָה blessing עַד־ ʕaḏ- עַד unto בְּלִי־ bᵊlî- בְּלִי destruction דָֽי׃ ḏˈāy דַּי sufficiency
3:10. inferte omnem decimam in horreum et sit cibus in domo mea et probate me super hoc dicit Dominus si non aperuero vobis cataractas caeli et effudero vobis benedictionem usque ad abundantiamBring all the tithes into the storehouse, that there may be meat in my house, and try me in this, saith the Lord: if I open not unto you the flood-gates of heaven, and pour you out a blessing even to abundance.
10. Bring ye the whole tithe into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough .
3:10. Bring all the tithes into the storehouse, and let there be food in my house. And test me about this, says the Lord, as to whether I will not open to you the floodgates of heaven, and pour out to you a blessing, all the way to abundance.
3:10. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that [there shall] not [be room] enough [to receive it].
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that [there shall] not [be room] enough:

3:10 Принесите все десятины в дом хранилища, чтобы в доме Моем была пища, и хотя в этом испытайте Меня, говорит Господь Саваоф: не открою ли Я для вас отверстий небесных и не изолью ли на вас благословения до избытка?
3:10
καὶ και and; even
εἰσηνέγκατε εισφερω bring in
πάντα πας all; every
τὰ ο the
ἐκφόρια εκφοριον into; for
τοὺς ο the
θησαυρούς θησαυρος treasure
καὶ και and; even
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
ἔσται ειμι be
ο the
διαρπαγὴ διαρπαγη he; him
ἐπισκέψασθε επισκεπτομαι visit; inspect
δὴ δη in fact
ἐν εν in
τούτῳ ουτος this; he
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἐὰν εαν and if; unless
μὴ μη not
ἀνοίξω ανοιγω open up
ὑμῖν υμιν you
τοὺς ο the
καταρράκτας καταρρακτης the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἐκχεῶ εκχεω pour out; drained
ὑμῖν υμιν you
τὴν ο the
εὐλογίαν ευλογια commendation; acclamation
μου μου of me; mine
ἕως εως till; until
τοῦ ο the
ἱκανωθῆναι ικανοω make adequate; sufficient
3:10
הָבִ֨יאוּ hāvˌîʔû בוא come
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
מַּעֲשֵׂ֜ר mmaʕᵃśˈēr מַעֲשֵׂר tenth
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
הָ הַ the
אֹוצָ֗ר ʔôṣˈār אֹוצָר supply
וִ wi וְ and
יהִ֥י yhˌî היה be
טֶ֨רֶף֙ ṭˈeref טֶרֶף food
בְּ bᵊ בְּ in
בֵיתִ֔י vêṯˈî בַּיִת house
וּ û וְ and
בְחָנ֤וּנִי vᵊḥānˈûnî בחן examine
נָא֙ nˌā נָא yeah
בָּ בְּ in
זֹ֔את zˈōṯ זֹאת this
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
אִם־ ʔim- אִם if
לֹ֧א lˈō לֹא not
אֶפְתַּ֣ח ʔeftˈaḥ פתח open
לָכֶ֗ם lāḵˈem לְ to
אֵ֚ת ˈʔēṯ אֵת [object marker]
אֲרֻבֹּ֣ות ʔᵃrubbˈôṯ אֲרֻבָּה hole
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
הֲרִיקֹתִ֥י hᵃrîqōṯˌî ריק be empty
לָכֶ֛ם lāḵˈem לְ to
בְּרָכָ֖ה bᵊrāḵˌā בְּרָכָה blessing
עַד־ ʕaḏ- עַד unto
בְּלִי־ bᵊlî- בְּלִי destruction
דָֽי׃ ḏˈāy דַּי sufficiency
3:10. inferte omnem decimam in horreum et sit cibus in domo mea et probate me super hoc dicit Dominus si non aperuero vobis cataractas caeli et effudero vobis benedictionem usque ad abundantiam
Bring all the tithes into the storehouse, that there may be meat in my house, and try me in this, saith the Lord: if I open not unto you the flood-gates of heaven, and pour you out a blessing even to abundance.
3:10. Bring all the tithes into the storehouse, and let there be food in my house. And test me about this, says the Lord, as to whether I will not open to you the floodgates of heaven, and pour out to you a blessing, all the way to abundance.
3:10. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that [there shall] not [be room] enough [to receive it].
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
10: Проклятие это, по-видимому, сказывается в засухе, от которой гибнут посевы в земле иудейской. Нужно, поэтому, скорее исправить свой проступок пред Иеговою и доставить в дом запасов, т. е. в кладовые при храме (Неем X:37–38), всю десятину, в полном ее виде, не оставляя от нее ничего в своих домах, как это, очевидно, делалось тогда. Господь, после этого, пошлет дождь на засохшую землю.
Adam Clarke: Commentary on the Bible - 1831
3:10: Bring ye all the tithes - They had so withheld these that the priests had not food enough to support life, and the sacred service was interrupted. See Neh 13:10.
And prove me now herewith - What ye give to God shall never lessen your store. Give as ye should, and see whether I will not so increase your store by opening the windows of heaven - giving you rain and fruitful seasons - that your barns and granaries shall not be able to contain the abundance of your harvests and vintage.
Albert Barnes: Notes on the Bible - 1834
3:10: Bring the whole tithes - , not a part only, keeping back more or less, and, as he had said, defrauding God, offering, like Ananias, apart, as if it had been the whole; into the treasury, where they were collected in the time of Hezekiah and again, at this time, by the direction of Nehemiah, "so that there shall be food," not superfluity, in My house "for those who minister in the house of My sanctuary." Neh 13:10-23. "The Levites and singers had, before the reformation, fled every one to his field, because the portion of the Levites had not been given them." On Nehemiah's remonstrance, aided by Malachi, "the tithe of corn and the wine and the new oil were brought into the treasuries."
Bring the whole tithes - o "Thou knowest that all things which come to thee are God's, and dost not thou give of His own to the Creator of all? The Lord God needeth not: He asketh not a reward, but Rev_erence: He asketh not anything of thine, to restore to Him. He asketh of thee "first-fruits and tithes." Niggard, what wouldest thou do, if He took nine parts to Himself, and left thee the tenth? What if He said to thee; 'Man, thou art Mine, Who made thee; Mine is the land which thou tillest; Mine are the seeds, which thou sowest; Mine are the animals, which thou weariest; Mine are the showers, Mine the winds, Mine the sun's heat; and since Mine are all the elements, whereby thou livest, thou who givest only the labor of thine hands, deservest only the tithes.' But since Almighty God lovingly feeds us, He gives most ample reward to us who labor little: claiming to Himself the tithes only, He has condoned us all the rest."
And prove Me now herewith, in or by this thing - God pledges Himself to His creatures, in a way in which they themselves can verify. "If you will obey, I will supply all your needs; if not, I will continue your dearth." By whatever laws God orders the material creation, He gave them a test, of the completion of which they themselves could judge, of which they themselves must have judged. They had been afflicted with years of want. God promises them years of plenty, on a condition which He names. What would men think now, if anyone had, in God's name, promised that such or such a disease, which injured our crops or our cattle, should come at once to an end, if any one of God's laws should be kept? We should have been held as finatics, and rightly, for we had no commission of God. God authenticates those by whom He speaks; He promises, who alone can perform.
"There are three keys which God hath reserved in His own hands, and hath not delivered to any to minister or substitute, the keys of life, of rain, and of the resurrection. In the ordering of the rain they look on His great power, no less than in giving life at first, or afterward raising the dead to it; as Paul saith Act 14:17, "God left not Himself without witness, in that He did good and gave rain, from heaven and fruitful seasons."
If I will not open the windows of heaven - o In the time of the flood, they were, as it were, opened, to man's destruction: now, God would rain abundantly for you, for their sakes. "And pour you out, literally empty out to you," give to them fully, holding back nothing. So in the Gospel it is said, that the love of God is "shed abroad poured out and forth in our hearts by the Holy Spirit which is given to us."
"That there is not room enough to receive it; literally until there is no sufficiency." (In Psa 72:7 (quoted by Ges. Ros. etc.) "there shall be abundance of peace ירח בלי עד, literally, "until there be no moon," has a literal meaning, that the peace should last until the end of our creation, without saying anything of what lies beyond.) The text does not express what should not suffice, whether it be on God's part or on man's. Yet it were too great irony, if understood of God. His superabundance, "above all which we can ask or think," is a first principle in the conception of God, as the Infinite Source of all being. But to say of God. that He would pour out His blessing, until man could not contain it, is one bliss of eternity, that God's gifts will overflow the capacity of His creatures to receive them. The pot of oil poured forth the oil, until, on the prophets saying Kg2 4:6, "Bring me yet a vessel," the widows son said, There is not a vessel more. And the oil stayed." God's gifts are limited only by our capacity to receive them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: all: Ch2 31:4-10; Neh 10:33-39; Pro 3:9, Pro 3:10
the storehouse: Ch1 26:20; Ch2 31:11-19; Neh 10:38, Neh 12:44, Neh 12:47, Neh 13:5, Neh 13:10-13
and prove: Kg1 17:13-16; Psa 37:3; Hag 2:19; Mat 6:33; Co2 9:6-8
open: Gen 7:11; Deu 28:12; Kg2 7:2, Kg2 7:19
pour you out: Heb. empty out, Ecc 11:3
that there: Lev 26:10; Ch2 31:10; Luk 5:6, Luk 5:7, Luk 12:16, Luk 12:17; Joh 21:6-11
Carl Friedrich Keil and Franz Delitzsch
3:10
Mal 3:10. "Bring ye all the tithe into the treasure-house, that there may be consumption in my house, and prove me now herewith, saith Jehovah of hosts, if I do not open you the sluices of heaven, and pour you out a blessing to superabundance. Mal 3:11. And I will rebuke the devourer for you, that he may not destroy the fruit of your ground; and your vine will not miscarry in the field, saith Jehovah of hosts. Mal 3:12. And all nations will call you blessed; for ye will be a land of good pleasure, saith Jehovah of hosts." In Mal 3:10 the emphasis lies upon kol: the whole of the tithe they are to bring, and not merely a portion of it, and so defraud the Lord; for the tithe was paid to Jehovah for His servants the Levites (Num 18:24). It was delivered, at least after the times of the later kings, at the sanctuary, where store-chambers were built for the purpose (cf. 2Chron 31:11.; Neh 10:38-39; Neh 12:44; Neh 13:12). Tereph signifies here food, or consumption, as in Prov 31:15; Ps 111:5. בּזאת, through this, i.e., through their giving to God what they are under obligation to give Him, they are to prove God, whether in His attitude towards them He is no longer the holy and righteous God (Mal 2:17; Mal 3:6). Then will they also learn, that He causes the promised blessing to flow in the richest abundance to those who keep His commandments. אם לא is not a particle of asseveration or oath (Koehler), but an indirect question: whether not. Opening the sluices of heaven is a figure, denoting the most copious supply of blessing, so that it flows down from heaven like a pouring rain (as in 4Kings 7:2). עד בּלי די, till there is no more need, i.e., in superabundance. This thought is individualized in Mal 3:11. Everything that could injure the fruits of the land God will take away. גּער, to rebuke practically, i.e., to avert the intention. אכל, the devourer, is here the locust, so called from its insatiable voracity. Shikkēl, to miscarry, is affirmed of the vine, when it has set a good quantity of grapes, which perish and drop off before they ripen. In consequence of this blessing, all nations will call Israel blessed (Mal 3:12), because its land will be an object of pleasure to every one (cf. Zech 7:14; Zech 8:13, Zech 8:23).
Geneva 1599
3:10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, (k) that [there shall] not [be room] enough [to receive it].
(k) Not having respect how much you need, but I will give you in all abundance, so that you will lack place to put my blessings in.
John Gill
3:10 Bring ye all the tithes into the storehouse,.... Or "treasury" (e); for there were places in the temple where the tithe was put, and from thence distributed to the priests and Levites, for the support of their families, as they wanted. There were the tithe or tenth part of all eatable things paid to the Levites, and out of this another tithe was paid by the Levites to the priests; and there was another tithe, which some years the owners ate themselves at Jerusalem, and in others gave them to the poor; and these were called the first tithe, the tithe out of the tithe, the second tithe, and the poor's tithe; though they are commonly reduced to three, and are called first, and second, and third, as they are by Maimonides; who says (f),
"after they have separated the first tithe every year, they separate the second tithe, as it is said "thou shalt truly tithe all the increase of thy seed", &c. Deut 14:22 and in the third year, and in the sixth, they separate the poor's tithe, instead of the second tithe.''
So Tobit says; Tobit 1:7
"the first tithe I gave to the Levites, who stand before the Lord to minister to him, and to bless in his name the inhabitants of Jerusalem; the second tithe I sold (as he might, according to the law in Deut 14:24), and took the money, and went up to Jerusalem, and bought with it what I pleased; and the third tithe I gave to the repair of the temple;''
so Fagius reads: but according to Munster's edition it is, the second and third tithes I gave to the stranger, the fatherless, and the widow; see Deut 26:12. It appears from hence that the sin of the people was, that they did not bring in "all" their tithes; they kept back a part of them: wherefore they are called upon to bring in the whole, and which they did in Nehemiah's time; see Neh 10:38 where mention is made of the treasuries for the tithe, which were certain chambers adjoining to the temple; and besides those that were built by Solomon, there were other chambers prepared by Hezekiah in his times, when the tithes were brought in, in such plenty, that there was not room enough for them, 2Chron 31:11 and besides those in the second temple, that were in the court of the priests, there were others in the court of the people, as L'Empereur thinks (g), where what the others could not contain might be put; and into which court the priests might come; and there were also receptacles underground, as well as upper rooms, where much might be laid up; add to all this, that Dr. Lightfoot (h) suggests, that these tithes were treasured up in the chambers by the gates of the temple, and were at least a part of the treasuries of the house of God, which the porters at the gates had the care of, 1Chron 9:26 and particularly that the house of Asuppim, at which were four porters, was a large piece of building, containing divers rooms for the treasuring up things for the use of the temple; in the Apocrypha:
" And are resolved to spend the firstfruits of the the tenths of wine and oil, which they had sanctified, and reserved for the priests that serve in Jerusalem before the face of our God; the which things it is not lawful for any of the people so much as to touch with their hands.'' Judith 11:13
that there may be food in mine house; in the temple, for the sustenance of the priests and Levites: so the Targum,
"the prophet said, bring all the tithes into the treasury, that there may be food for them that minister in the house of my sanctuary:''
and prove me now herewith, saith the Lord of hosts; by bringing in all their tithes; when they would find, by making this experiment or trial, that the curse would be removed from them, and blessings be largely and liberally bestowed upon them by him, who is the Lord of hosts, and so able to perform any promise he makes; and here one is implied, and is as follows:
if I will not open you the windows of heaven; which had been shut and stopped up, and let down no rain upon their land, which brought a scarcity of provisions among them; but now, upon a change in their conduct it is suggested that these windows or floodgates should be opened, and rain let down plentifully upon them, which only could be done by the Lord himself; for the key of rain is one of the three keys, the Jews say (i), which God has reserved for himself, and never puts into the hands of a minister:
and pour you out a blessing: give abundance of rain to make the earth fruitful, and bring forth its increase in great plenty, which is a blessing; and not destroy the earth, and the fruits of it, as in the times of Noah, when the windows of heaven were opened, and a curse was poured out upon the earth:
that there shall not be room enough to receive it; and so Kimchi says his father interpreted this clause, that there would not be a sufficiency of vessels (k) and storehouses. Some render the words, as Junius, "so that ye shall not be sufficient"; either to gather in the increase, or to consume it. The Targum is,
"until ye say it is enough;''
and so the Syriac version. The phrase, which is very concise in the original text, and may be literally rendered, "unto not enough" (l), denotes great abundance and fulness of good things, so that there should be enough and to spare; and yet, as Gussetius observes, not enough to answer and express the abundance of mercy and goodness in the heart of God.
(e) "thesaurum", Junius & Tremellius, Piscator; "vel in domum thesauri", Pagninus, Montanus, Cocceius, Burkius. (f) Hilchot Maaser Sheni, c. 1. sect. 1. (g) Not. in Misn. Middot, c. 2. sect. 6. No. 14. (h) Prospect of the Temple, c. 5. p. 1058. c. 19. p. 1097. (i) T. Bab. Taanith, fol. 2. 1. Sanhedrin, fol. 113. 1. (k) "adeo ut non sint vobis sufficientia vasa", Pagninus, Vatablus. So Burkius. (l) Eousque ut nunquam sit satis, nempe a parte datoris, Gussetius. So De Dieu.
John Wesley
3:10 Bring ye - Make a punctual and full payment of all tithes; about this did Nehemiah contend with the rulers, and made them comply, and then all Judah obeyed and did the like, Neh 13:10-13. To the store - house - This was one or more large rooms, built on purpose for this use. That there may be meat - For the priests and Levites to live upon. Prove me - Make the experiment. The windows of heaven - A kind of proverbial speech, to express great abundance. A blessing - First of rain to water the earth, next a blessing of corn, wine and oil, and all other products of the earth.
Robert Jamieson, A. R. Fausset and David Brown
3:10 (Prov 3:9-10).
storehouse-- (2Chron 31:11, Margin; compare 1Chron 26:20; Neh 10:38; Neh 13:5, Neh 13:12).
prove me . . . herewith--with this; by doing so. Test Me whether I will keep My promise of blessing you, on condition of your doing your part (2Chron 31:10).
pour . . . out--literally, "empty out": image from a vessel completely emptied of its contents: no blessing being kept back.
windows of heaven-- (4Kings 2:7).
that . . . not . . . room enough, &c.--literally, "even to not . . . sufficiency," that is, either, as English Version. Or, even so as that there should be "not merely" "sufficiency" but superabundance [JEROME, MAURER]. GESENIUS not so well translates, "Even to a failure of sufficiency," which in the case of God could never arise, and therefore means for ever, perpetually: so Ps 72:5, "as long as the sun and moon endure"; literally, "until a failure of the sun and moon," which is never to be; and therefore means, for ever.
3:113:11: Եւ զգուշացա՛յց ՚ի կերակրոց ձերոց, եւ ո՛չ ապականեցից զպտուղ երկրի ձերոյ. եւ մի՛ վատեսցէ ո՛րթ ձեր յայգւոջ՝ ասէ Տէր ամենակալ[10923]։ [10923] Բազումք. Եւ զգուշացայց կերակրոցն։
11 Ուշադիր կը լինեմ ձեր կերակուրների նկատմամբ, չեմ ապականի ձեր երկրի բերքը, եւ չի փչանայ ձեր որթատունկը այգում, - ասում է Ամենակալ Տէրը:
11 Ձեզի համար ուտողը պիտի յանդիմանեմ, Անիկա ձեր երկրին պտուղը պիտի չապականէ, Ձեր այգիին մէջ որթատունկը անպտուղ պիտի չըլլայ, կ’ըսէ զօրքերու Տէրը։
Եւ զգուշացայց կերակրոց ձերոց, եւ ոչ ապականեցից`` զպտուղ երկրի ձերոյ, եւ մի՛ վատեսցէ որթ ձեր յայգւոջ, ասէ Տէր ամենակալ:

3:11: Եւ զգուշացա՛յց ՚ի կերակրոց ձերոց, եւ ո՛չ ապականեցից զպտուղ երկրի ձերոյ. եւ մի՛ վատեսցէ ո՛րթ ձեր յայգւոջ՝ ասէ Տէր ամենակալ[10923]։
[10923] Բազումք. Եւ զգուշացայց կերակրոցն։
11 Ուշադիր կը լինեմ ձեր կերակուրների նկատմամբ, չեմ ապականի ձեր երկրի բերքը, եւ չի փչանայ ձեր որթատունկը այգում, - ասում է Ամենակալ Տէրը:
11 Ձեզի համար ուտողը պիտի յանդիմանեմ, Անիկա ձեր երկրին պտուղը պիտի չապականէ, Ձեր այգիին մէջ որթատունկը անպտուղ պիտի չըլլայ, կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 Я для вас запрещу пожирающим истреблять у вас плоды земные, и виноградная лоза на поле у вас не лишится плодов своих, говорит Господь Саваоф.
3:11 καὶ και and; even διαστελῶ διαστελλω enjoin; distinctly command ὑμῖν υμιν you εἰς εις into; for βρῶσιν βρωσις meal; eating καὶ και and; even οὐ ου not μὴ μη not διαφθείρω διαφθειρω deteriorate; ruin ὑμῶν υμων your τὸν ο the καρπὸν καρπος.1 fruit τῆς ο the γῆς γη earth; land καὶ και and; even οὐ ου not μὴ μη not ἀσθενήσῃ ασθενεω infirm; ail ὑμῶν υμων your ἡ ο the ἄμπελος αμπελος vine ἡ ο the ἐν εν in τῷ ο the ἀγρῷ αγρος field λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
3:11 וְ wᵊ וְ and גָעַרְתִּ֤י ḡāʕartˈî גער rebuke לָכֶם֙ lāḵˌem לְ to בָּֽ bˈā בְּ in † הַ the אֹכֵ֔ל ʔōḵˈēl אכל eat וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַשְׁחִ֥ת yašḥˌiṯ שׁחת destroy לָכֶ֖ם lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] פְּרִ֣י pᵊrˈî פְּרִי fruit הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil וְ wᵊ וְ and לֹא־ lō- לֹא not תְשַׁכֵּ֨ל ṯᵊšakkˌēl שׁכל be bereaved of children לָכֶ֤ם lāḵˈem לְ to הַ ha הַ the גֶּ֨פֶן֙ ggˈefen גֶּפֶן vine בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
3:11. et increpabo pro vobis devorantem et non corrumpet fructum terrae vestrae nec erit sterilis vinea in agro dicit Dominus exercituumAnd I will rebuke for your sakes the devourer, and he shall not spoil the fruit of your land: neither shall the vine in the field be barren, saith the Lord of hosts.
11. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.
3:11. And I will rebuke for your sakes the devourer, and he will not corrupt the fruit of your land. Neither will the vine in the field be barren, says the Lord of hosts.
3:11. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.
And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts:

3:11 Я для вас запрещу пожирающим истреблять у вас плоды земные, и виноградная лоза на поле у вас не лишится плодов своих, говорит Господь Саваоф.
3:11
καὶ και and; even
διαστελῶ διαστελλω enjoin; distinctly command
ὑμῖν υμιν you
εἰς εις into; for
βρῶσιν βρωσις meal; eating
καὶ και and; even
οὐ ου not
μὴ μη not
διαφθείρω διαφθειρω deteriorate; ruin
ὑμῶν υμων your
τὸν ο the
καρπὸν καρπος.1 fruit
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὐ ου not
μὴ μη not
ἀσθενήσῃ ασθενεω infirm; ail
ὑμῶν υμων your
ο the
ἄμπελος αμπελος vine
ο the
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
3:11
וְ wᵊ וְ and
גָעַרְתִּ֤י ḡāʕartˈî גער rebuke
לָכֶם֙ lāḵˌem לְ to
בָּֽ bˈā בְּ in
הַ the
אֹכֵ֔ל ʔōḵˈēl אכל eat
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַשְׁחִ֥ת yašḥˌiṯ שׁחת destroy
לָכֶ֖ם lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
פְּרִ֣י pᵊrˈî פְּרִי fruit
הָ הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תְשַׁכֵּ֨ל ṯᵊšakkˌēl שׁכל be bereaved of children
לָכֶ֤ם lāḵˈem לְ to
הַ ha הַ the
גֶּ֨פֶן֙ ggˈefen גֶּפֶן vine
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
3:11. et increpabo pro vobis devorantem et non corrumpet fructum terrae vestrae nec erit sterilis vinea in agro dicit Dominus exercituum
And I will rebuke for your sakes the devourer, and he shall not spoil the fruit of your land: neither shall the vine in the field be barren, saith the Lord of hosts.
3:11. And I will rebuke for your sakes the devourer, and he will not corrupt the fruit of your land. Neither will the vine in the field be barren, says the Lord of hosts.
3:11. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.
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
11-12: Еще тревожила в то время евреев саранча (пожирающие). И от этого бича Господь избавит евреев, если они будут аккуратны в приношении десятины. Вообще, евреи будут пользоваться милостями Иеговы, и им даже будут завидовать другие народы.
Adam Clarke: Commentary on the Bible - 1831
3:11: I wilt rebuke the devourer - The locusts, etc., shall not come on your crops; and those that are in the country I will disperse and destroy.
Neither shall your vine cast her fruit - Every blossom shall bear fruit, and every bunch of grapes come to maturity.
Albert Barnes: Notes on the Bible - 1834
3:11: And I will rebuke the devourer - , the locust, caterpillar, or any like scourge of God. It might be, that when the rain watered the fields, the locust or caterpillar etc. might destroy the grain, so that the labors of man should perish; wherefore he adds, "I will rebuke the devourer. Neither shall your vine cast her fruit before the time," holding out a fair promise, but cut off by the frost-wind or the hail; the blossoms or the unripe fruit strewing the earth, as a token of God's displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: rebuke: Joe 2:20; Amo 4:9, Amo 7:1-3; Hag 2:17
destroy: Heb. corrupt
neither: Deu 11:14; Jer 8:13; Joe 1:7, Joe 1:12, Joe 2:22; Hab 3:17; Zac 8:12
Geneva 1599
3:11 And I will rebuke the (l) devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.
(l) Meaning the caterpillar, and whatever destroys corn and fruits.
John Gill
3:11 And I will rebuke the devourer for your sakes,.... Or "eater" (m); the locust or caterpillar, or any such devouring creature, that eats up the herbage, corn, and fruits of trees; every such creature is under the restraint of Providence; and by a nod, a rebuke, they are easily prevented doing the mischief they otherwise would; these are the Lord's great army, which he can send and call off as he pleases, Joel 1:4,
and he shall not destroy the fruits of your ground; as he has done, by eating all green things, as the locust, caterpillar, and canker worm do, grass, corn, and trees:
neither shall your vine cast her fruit before the time in the field; which some understand of the devourer or locust, that that should not cause the vine to be abortive, or cast its fruit before its time, or bereave it of it; but it seems best to interpret it of the vine itself not casting its fruit, as an untimely birth, by blighting and blasting winds:
saith the Lord of hosts; who holds the winds in his fists, and will not suffer them when he pleases, any more than the locusts, to hurt the trees of the earth, Rev_ 7:1.
(m) "comedentem", Drusius, Cocceius; "eum qui comedit", Burkius.
John Wesley
3:11 The devourer - All kind of devourers, the locusts, the canker - worm, and the caterpillar, which though they are in incredible multitudes, yet a rebuke from God will check them all at once, as if they were but one. For your sakes - For your good. Your vine - Your vine shall carry their fruit 'till they are fully ripe.
Robert Jamieson, A. R. Fausset and David Brown
3:11 I will rebuke--(See on Mal 2:3). I will no longer "rebuke (English Version, 'corrupt') the seed," but will rebuke every agency that could hurt it (Amos 4:9).
3:123:12: Եւ երանիցեն ձեզ ամենայն ազգք. զի եղիցիք դուք ինձ երկիր կամաց, ասէ Տէր ամենակալ[10924]։ [10924] Յօրինակի մերում, որպէս եւ յայլս ոմանս՝ թուի թէ սակս նմանօրինակ վերջաւորութեան նախընթաց համարոյն եւ այսմ՝ ասէ Տէր ամենակալ,՚ի վրիպմանէ գրչաց ՚ի բաց թողեալ էր համարս 12. *Եւ երանիցեն ձեզ, եւ այլն. զոր ՚ի դէպ համարեցաք լցուցանել յայլոց գրչագրաց ըստ համեմատութեան բնագրին։
12 Բոլոր ազգերը երանի կը տան ձեզ, քանի որ դուք կը լինէք իմ ցանկալի երկիրը, - ասում է Ամենակալ Տէրը:
12 Բոլոր ազգերը ձեզի երանի՜ պիտի ըսեն, Քանզի դուք ցանկալի երկիր պիտի ըլլաք», կ’ըսէ զօրքերու Տէրը։
Եւ երանիցեն ձեզ ամենայն ազգք. զի եղիցիք դուք ինձ երկիր [50]կամաց, ասէ Տէր ամենակալ:

3:12: Եւ երանիցեն ձեզ ամենայն ազգք. զի եղիցիք դուք ինձ երկիր կամաց, ասէ Տէր ամենակալ[10924]։
[10924] Յօրինակի մերում, որպէս եւ յայլս ոմանս՝ թուի թէ սակս նմանօրինակ վերջաւորութեան նախընթաց համարոյն եւ այսմ՝ ասէ Տէր ամենակալ,՚ի վրիպմանէ գրչաց ՚ի բաց թողեալ էր համարս 12. *Եւ երանիցեն ձեզ, եւ այլն. զոր ՚ի դէպ համարեցաք լցուցանել յայլոց գրչագրաց ըստ համեմատութեան բնագրին։
12 Բոլոր ազգերը երանի կը տան ձեզ, քանի որ դուք կը լինէք իմ ցանկալի երկիրը, - ասում է Ամենակալ Տէրը:
12 Բոլոր ազգերը ձեզի երանի՜ պիտի ըսեն, Քանզի դուք ցանկալի երկիր պիտի ըլլաք», կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12 И блаженными называть будут вас все народы, потому что вы будете землею вожделенною, говорит Господь Саваоф.
3:12 καὶ και and; even μακαριοῦσιν μακαριζω count blessed / prosperous ὑμᾶς υμας you πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste διότι διοτι because; that ἔσεσθε ειμι be ὑμεῖς υμεις you γῆ γη earth; land θελητή θελητος tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
3:12 וְ wᵊ וְ and אִשְּׁר֥וּ ʔiššᵊrˌû אשׁר be happy אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people כִּֽי־ kˈî- כִּי that תִהְי֤וּ ṯihyˈû היה be אַתֶּם֙ ʔattˌem אַתֶּם you אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חֵ֔פֶץ ḥˈēfeṣ חֵפֶץ pleasure אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service
3:12. et beatos vos dicent omnes gentes eritis enim vos terra desiderabilis dicit Dominus exercituumAnd all nations shall call you blessed: for you shall be a delightful land, saith the Lord of hosts.
12. And all nations shall call you happy: for ye shall he a delightsome land, saith the LORD of hosts.
3:12. And all nations will call you blessed. For you will be a desirable land, says the Lord of hosts.
3:12. And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.
And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts:

3:12 И блаженными называть будут вас все народы, потому что вы будете землею вожделенною, говорит Господь Саваоф.
3:12
καὶ και and; even
μακαριοῦσιν μακαριζω count blessed / prosperous
ὑμᾶς υμας you
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
διότι διοτι because; that
ἔσεσθε ειμι be
ὑμεῖς υμεις you
γῆ γη earth; land
θελητή θελητος tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
3:12
וְ wᵊ וְ and
אִשְּׁר֥וּ ʔiššᵊrˌû אשׁר be happy
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
כִּֽי־ kˈî- כִּי that
תִהְי֤וּ ṯihyˈû היה be
אַתֶּם֙ ʔattˌem אַתֶּם you
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חֵ֔פֶץ ḥˈēfeṣ חֵפֶץ pleasure
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service
3:12. et beatos vos dicent omnes gentes eritis enim vos terra desiderabilis dicit Dominus exercituum
And all nations shall call you blessed: for you shall be a delightful land, saith the Lord of hosts.
3:12. And all nations will call you blessed. For you will be a desirable land, says the Lord of hosts.
3:12. And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:12: All nations shall call you blessed - They shall see that a peculiar blessing of God rests upon you, and your land shall be delightsome; like Paradise, the garden of the Lord.
Albert Barnes: Notes on the Bible - 1834
3:12: All nations shall call you blessed - The promise goes beyond the temporal prosperity of their immediate obedience. Few could know or think much of the restored prolificalness of Judaea; none could know of its antecedents. A people, as well as individuals, may starve, and none know of it. Had the whole population of Judah died out, their Persian masters would not have cared for it, but would have sent fresh colonists to replace them and pay the tribute to the great king. The only interest, which all nations could have in them, was as being the people of God, from whom He should come, "the Desire of all nations, in whom all the families of the earth would be blessed." Of this, God's outward favor was the earnest; they should have again the blessings which He had promised to His people.
And ye shall be called a delightsome land - , literally "a land of good pleasure." It was not so much the land as the people; ye shall be called. The land stands for the people upon it, in whom its characteristics lay. The river Jordan was not so bright as Abana and Pharpar: "the aspect of the shore" is the same, when the inhabitants are spiritually or morally dead; only the more beautiful, in contrast with the lifeless "spirit of man." So Isaiah says Isa 62:2-4, "The nations shall see thy righteousness, and all kings thy glory; and thou shrill be called by a name, which the mouth of the Lord shall name Thou shalt no more be called Forsaken, nor shall thy land be called Desolate, but thou shalt be called My-delight-is-in-her, and thy land Married: for the Lord delighteth in thee and thy land shall be married." God and man should delight in her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: all: Deu 4:6, Deu 4:7; Ch2 32:23; Psa 72:17; Isa 61:9; Jer 33:9; Zep 3:19, Zep 3:20; Zac 8:23; Luk 1:48
a delightsome: Deu 8:7-10, Deu 11:12; Dan 8:9, Dan 11:41
John Gill
3:12 And all nations shall call you blessed,.... When they shall see the land freed from the devouring locust, and other hurtful creatures; the former and the latter rains given in their season, and the earth yielding a large increase:
for ye shall be a delightsome land, saith the Lord of hosts; or a desirable (n) one; not only pleasant to themselves, being fruitful, but wished for by others, by their neighbouring nations, who, seeing their prosperity, could not but desire to dwell with them; or delightsome to the Lord of hosts: thus Jarchi interprets it, the land that I delight in; and so Aben Ezra; to which agrees the Targum,
"and all nations shall praise you, because you dwell in the land of the house of my Shechinah or majesty, and do my will in it;''
and the Syriac version renders it, "the land of my delight": see Is 62:4.
(n) "terra desiderabilis", V. L. Pagninus, Drusius; "terra beneplaciti", Montanus, Vatablus, Burkius; "oblectationis", Junius & Tremellius, Piscator.
John Wesley
3:12 All nations - All that are about you. A delightsome land - The revival of religion in a land, will make it delight - some, both to God, and to all good men.
Robert Jamieson, A. R. Fausset and David Brown
3:12 Fulfilling the blessing (Deut 33:29; Zech 8:13).
delightsome land-- (Dan 8:9).
3:133:13: Ծանրացուցէ՛ք ինձ զբանս ձեր. ասէ Տէր.
13 Ծանր են ձեր խօսքերն ինձ համար, - ասում է Տէրը:
13 «Ձեր խօսքերը ինծի դէմ խիստ եղան, կ’ըսէ Տէրը. Բայց դուք կ’ըսէք. ‘Քեզի դէմ ի՞նչ խօսեցանք’։
Ծանրացուցէք ինձ զբանս ձեր, ասէ Տէր. եւ ասացէք. Ի՞ւ բամբասեցաք զքեզ:

3:13: Ծանրացուցէ՛ք ինձ զբանս ձեր. ասէ Տէր.
13 Ծանր են ձեր խօսքերն ինձ համար, - ասում է Տէրը:
13 «Ձեր խօսքերը ինծի դէմ խիստ եղան, կ’ըսէ Տէրը. Բայց դուք կ’ըսէք. ‘Քեզի դէմ ի՞նչ խօսեցանք’։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13 Дерзостны предо Мною слова ваши, говорит Господь. Вы скажете: >
3:13 ἐβαρύνατε βαρυνω weighty; weigh down ἐπ᾿ επι in; on ἐμὲ εμε me τοὺς ο the λόγους λογος word; log ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? κατελαλήσαμεν καταλαλεω slander κατὰ κατα down; by σοῦ σου of you; your
3:13 חָזְק֥וּ ḥāzᵊqˌû חזק be strong עָלַ֛י ʕālˈay עַל upon דִּבְרֵיכֶ֖ם divrêḵˌem דָּבָר word אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say מַה־ mah- מָה what נִּדְבַּ֖רְנוּ nniḏbˌarnû דבר speak עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
3:13. invaluerunt super me verba vestra dicit DominusYour words have been unsufferable to me, saith the Lord.
13. Your words have been stout against me, saith the LORD. Yet ye say, Wherein have we spoken against thee?
3:13. Your words have gathered strength over me, says the Lord.
3:13. Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken [so much] against thee?
Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken [so much] against thee:

3:13 Дерзостны предо Мною слова ваши, говорит Господь. Вы скажете: <<что мы говорим против Тебя?>>
3:13
ἐβαρύνατε βαρυνω weighty; weigh down
ἐπ᾿ επι in; on
ἐμὲ εμε me
τοὺς ο the
λόγους λογος word; log
ὑμῶν υμων your
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
εἴπατε επω say; speak
ἐν εν in
τίνι τις.1 who?; what?
κατελαλήσαμεν καταλαλεω slander
κατὰ κατα down; by
σοῦ σου of you; your
3:13
חָזְק֥וּ ḥāzᵊqˌû חזק be strong
עָלַ֛י ʕālˈay עַל upon
דִּבְרֵיכֶ֖ם divrêḵˌem דָּבָר word
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say
מַה־ mah- מָה what
נִּדְבַּ֖רְנוּ nniḏbˌarnû דבר speak
עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
3:13. invaluerunt super me verba vestra dicit Dominus
Your words have been unsufferable to me, saith the Lord.
3:13. Your words have gathered strength over me, says the Lord.
3:13. Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken [so much] against thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-18: В противоположность дерзким возражениям против правосудия Божественного, пророк говорит о том, как мыслят об отношении Бога к праведным и грешным люди благочестивые. При этом, Бог возвещает, что скоро наступит день видимого воздаяния за грехи и добродетели.

13-15: Пророк опять обращается к возражению, какое делали евреи против правосудия Божественного (II:17). Подобно современникам пророка Захарии (Зах VII:3), они роптали на то, что служение Богу и хождение в черном одеянии (символ поста, в настоящем случае, очевидно, добровольно на себя принимаемого) не приносят никакой выгоды. Лучше бы уже поступать подобно надменным или не обращающим внимания на требования закона Божия, которые продолжают наслаждаться жизнью несмотря на то, что их дела искушают Бога, т. е. вызывают, по-видимому, Его обнаружить против них гнев Свой. Кто эти надменные — иудеи или язычники? Вероятнее всего, некоторые немногие иудеи, так как язычники вовсе и не обязаны были считаться с постановлениями закона Иеговы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken so much against thee? 14 Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts? 15 And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. 16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name. 17 And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. 18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
Among the people of the Jews at this time, though they all enjoyed the same privileges and advantages, there were men of very different characters (as ever were, and ever will be, in the world and in the church), like Jeremiah's figs, some very good and others very bad, some that plainly appeared to be the children of God and others that as plainly discovered themselves to be the children of the wicked one. There are tares and wheat in the same field, chaff and corn in the same floor; and here we have an account of both.
I. Here is the angry notice God takes of the impudent blasphemous talk of the sinners in Zion and his just resentments of it. Probably there was a club of them that were in league against religion, that set up for wits, and set their wits on work to run it down and ridicule it, and herein strengthened one another's hands. Here is,
1. An indictment found against them, for treasonable words spoken against the King of kings: Your words have been stout against me, saith the Lord. They spoke against God, in reflection upon him, in contradiction to him, as their fathers in the wilderness (Ps. lxx. 19); yea, they spoke against God. What he said, and what he designed, they opposed, as if they had been retained of counsel against him and his cause. Their words against God were stout; they came from their pride, and haughtiness, and contempt of God. What they said against God they spoke loudly, as if they cared not who heard them; they were not themselves ashamed to say it, and they desired to propagate their atheistical notions and to infect the minds of others with them. They spoke it boldly, as those that were resolved to stand to it, and were in no fear of being called to an account. They spoke it proudly, and with insolence and disdain, scorning to be under the divine check and government. They strengthened themselves; they would be valiant against the Almighty, Job xv. 25.
2. Their plea to this indictment. They said, What have we spoken so much against thee? They deny the words, and put the prophet to prove them; or, if they spoke the words, they did not design them against God, and therefore will not own there was any harm in them; at least they extenuate the matter: What have we spoken so much against thee, so much that there needs all this ado about it? They cannot deny that they have spoken against God, but they make a light matter of it, and wonder it should be taken notice of: "Words" (say they) "are but wind; others have said more and done worse; if we are not so good as we should be, yet we hope we are not so bad as we are represented to be." Note, It is common for sinners that are unconvinced and unhumbled to deny or extenuate the faults they are justly charged with, and to insist upon their own justification, against the reproofs of the word and of their own consciences. But it will be to no purpose.
3. The words themselves which they are charged with. God keeps an account of what men say, as well as of what they do, and will let them know that he does so. We quickly forget what we have said, and are ready to deny what we have said amiss; but God can say, You have said so and so. They had said it as their deliberate judgment.
(1.) That there is nothing to be got in the service of God, thought it is a service that subjects men to labour and sorrow. They said, It is vain to serve God, or, "He is vain that serves God, that is, he labours in vain and to no purpose; he has his labour for his pains, and therefore is a fool for his labour. What profit is it that we have kept his ordinance, or his observation, that we have observed what he has appointed us to observe?" What mammon, or wealth, have we gained, says the Chaldee, intimating (says Dr. Pocock) that it was for mammon's sake only that they served God, and so indeed not God at all, but mammon. "We have walked mournfully, or in black, with great gravity and great grief, before the Lord of hosts, have afflicted our souls at the times appointed for that purpose, and yet we are never the better." Perhaps this comes in as a reason why they would not trust God to prosper them upon their bringing in the tithes (v. 10); "For," say they, "we have tried him in other things, and have lost by him." This is a very unjust and unreasonable reflection upon the service of God, and we can call witnesses enough to confront the slander. [1.] They would have it thought that they had served God and had kept his ordinances, whereas it was only the external observance of them that they had kept up, while they were perfect strangers to the inward part of the duty, and therefore might say, It is in vain. God says so (Matt. xv. 9), In vain do those worship me whose hearts are far from me while they draw near with their mouth; but whose fault is that? Not God's, who is the rewarder of those that seek him diligently, but theirs who seek him carelessly. [2.] They insisted much upon it that they had walked mournfully before God, whereas God had required them to serve him with gladness, and to walk cheerfully before him. They by their own superstitions made the service of God a task and drudgery to themselves, and then complained of it as a hard service. The yoke of Christ is easy; it is the yoke of antichrist that is heavy. [3.] They complained that they had got nothing by their religion; they were still in poverty and affliction, and behindhand in the world. This is an old piece of impiety. Job xxi. 14, 15, What profit shall we have if we pray unto him? Elihu charges Job with saying something like this. Job xxxiv. 9, It profits a man nothing that he should delight himself with God. The enemies of religion do but set up against it the old cavils that have been long since answered and exploded. Perhaps this refers to the errors of the sect of the Sadducees, which was the scandal of the Jewish church in its latter days; they denied a future state, and then said, It is vain to serve God, which has indeed some colour in it, for, if in this life only we had hope in Christ, we were of all men most miserable, 1 Cor. xv. 19. Note, Those do a great deal of wrong to God's honour who say that religion is either an unprofitable or an unpleasant thing; for the matter is not so: wisdom's ways are pleasantness, and wisdom's gains better than that of fine gold.
(2.) They maintained that wickedness was the way to prosperity, for they had observed that the workers of wickedness were set up in the world, and those that tempted God were delivered, v. 15. The outward prosperity of sinners in their sins, as it has weakened the hands of the godly in their godliness (Ps. lxxiii. 13), so it has strengthened the hands of the wicked in their wickedness. Note, [1.] Those that work wickedness tempt God by presumptuous sins; they do, as it were, try God, whether he can and will punish them as he has said in his word, and, in effect, challenge him to do his worst, by provoking him in the highest degree. [2.] Those that tempt God by their wicked works are many times both delivered out of the adversity into which they were justly brought and advanced to the prosperity which they were utterly unworthy of. They are not only set up once, but when we thought their day had come to fall, and they were in trouble, they were delivered and set up again; so strangely did Providence seem to smile upon them. [3.] Though it be thus, yet it will not warrant us to call the proud happy. For they may be delivered and set up for a while, but it will appear that God resists them, and that their pride is a preface to their fall; and, if so, they are truly miserable, and it is folly to call them happy, and to bless those whom the Lord abhors. Wait awhile, and you shall see those that work wickedness set up as a mark to the arrows of God's vengeance, and those that tempt God delivered to the tormentors. Judge of things as they will appear shortly, when the doom of these proud sinners (which follows here, ch. iv. 1) comes to be executed to the utmost.
II. Here is the gracious notice God takes of the pious talk of the saints in Zion, and the gracious recompence of it. Even in this corrupt and degenerate age, when there was so great a decay, nay, so great a contempt, of serious godliness, there were yet some that retained their integrity and zeal for God; and let us see,
1. How they distinguished themselves, and what their character was; it was the reverse of theirs that spoke so much against God; for, (1.) They feared the Lord--that is the beginning of wisdom and the root of all religion; they reverenced the majesty of God, submitted to his authority, and had a dread of his wrath in all they thought and said; they humbly complied with God, and never spoke any stout words against him. In every age there has been a remnant that feared the Lord, though sometimes but a little remnant. (2.) They thought upon his name; they seriously considered and frequently mediated upon the discoveries God has made of himself in his word and by his providences, and their mediation of him was sweet to them and influenced them. They thought on his name; they consulted the honour of God and aimed at that as their ultimate end in all they did. Note, Those that know the name of God should often think of it and dwell upon it in their thoughts; it is a copious curious subject, and frequent thoughts of it will contribute very much to our communion with God and the stirring up of our devout affections to him. (3.) They spoke often one to another concerning the God they feared, and that name of his which they thought so much of; for out of the abundance of the heart the mouth will speak, and a good man, out of a good treasure there, will bring forth good things. Those that feared the Lord kept together as those that were company for each other; they spoke kindly and endearingly one to another, for the preserving and promoting of mutual love, that that might not wax cold when iniquity did thus abound. They spoke intelligently and edifyingly to one another, for the increasing and improving of faith and holiness; they spoke one to another in the language of those that fear the Lord and think on his name--the language of Canaan. When profaneness had come to so great a height as to trample upon all that is sacred, then those that feared the Lord spoke often one to another. [1.] Then, when iniquity was bold and barefaced, the people of God took courage, and stirred up themselves, the innocent against the hypocrite, Job xvii. 8. The worse others are the better we should be; when vice is daring, let not virtue be sneaking. [2.] Then, when religion was reproached and misrepresented, its friends did all they could to support the credit of it and to keep it in countenance. It had been suggested that the ways of God are melancholy unpleasant ways, solitary and sorrowful; and therefore then those that feared God studied to evince the contrary by their cheerfulness in mutual love and converse, that they might put to silence the ignorance of foolish men. [3.] Then, when seducers were busy to deceive and to possess unwary souls with prejudices against religion, those that feared God were industrious to arm themselves and one another against the contagion by mutual instructions, excitements, and encouragements, and to strengthen one another's hands. As evil communication corrupts good minds and manners, so good communication confirms them.
2. How God dignified them, and what further honour and favour he intended for them. Those who spoke stoutly against God, no doubt looked with disdain and displeasure upon those that feared him, hectored and bantered them; but they had little reason to regard that, or be disturbed at it, when God countenanced them.
(1.) He took notice of their pious discourses, and was graciously present at their conferences: The Lord hearkened and heard it, and was well pleased with it. God says (Jer. viii. 6) that he hearkened and heard what bad men would say, and they spoke not aright; here he hearkened and heard what good men did say, for they spoke aright. Note, The gracious God observes all the gracious words that proceed out of the mouths of his people; they need not desire that men may hear them, and commend them; let them not seek praise from men by them, nor affect to be taken notice of by them; but let it satisfy them that, be the conference ever so private, God sees and hears in secret and will reward openly. When the two disciples, going to Emmaus, were discoursing concerning Christ, he hearkened and heard, and joined himself to them, and made a third, Luke xxiv. 15.
(2.) He kept an account of them: A book of remembrance was written before him. Not that the Eternal Mind needs to be reminded of things by books and writings, but it is an expression after the manner of men, intimating that their pious affections and performances are kept in remembrance as punctually and particularly as if they were written in a book, as if journals were kept of all their conferences. Great kings had books of remembrance written, and read before them, in which were entered all the services done them, when, and by whom, as Esther ii. 23. God, in like manner, remembers the services of his people, that, in the review of them, he may say, Well done; enter thou into the joy of thy Lord. God has a book for the sighs and tears of his mourners (Ps. lvi. 8), much more for the pleadings of his advocates. Never was any good word spoken of God, or for God, from an honest heart, but it was registered, that it might be recompensed in the resurrection of the just, and in no wise lose its reward.
(3.) He promises them a share in his glory hereafter (v. 17): They shall be mine, saith the Lord of hosts, in that day when I make up my jewels. When God utterly cuts off the Jewish church and nation for their infidelity, the remnant among them, that believed his word, and, having waited for the consolation of Israel, welcome him when he comes, shall be admitted into the Christian church, and shall become a peculiar people to God; God will take care of them, that they perish not with those that believe not; but that they be hidden in the day of the Lord's anger against that nation. They shall be my segullah--my peculiar treasure (it is the word used, Exod. xix. 5), in the day when I make or do what I have said and designed to do; so some read it. These pious ones shall have all the glorious privileges of God's Israel appropriated to them and centering in them; they shall now be his peculiar treasure, when the rest are rejected; they shall now be the vessels of mercy and honour, when the rest are made vessels of wrath and dishonour, vessels in which is no pleasure. This may be applied to all the faithful people of God, and the distinction he will put between them and others in the great day. Note, [1.] The saints are God's jewels; they are highly esteemed by him and are dear to him; they are comely with the comeliness that he puts upon them, and he is pleased to glory in them; they are a royal diadem in his hand, Isa. lxii. 3. He looks upon them as his own proper goods, his choice goods, his treasure, laid up in his cabinet, and the furniture of his closet, Ps. cxxxv. 4. The rest of the world is but lumber, in comparison with them. [2.] There is a day coming when God will make up his jewels. They shall be gathered up out of the dirt into which they are now thrown, and gathered together from all places to which they are now scattered; he shall send forth his angels to gather his elect, who are his jewels, from the four winds of heaven (Matt. xxiv. 31), to gather his jewels into his jewel-house, as the wheat from several fields into the barn. All the saints will then be gathered to Christ, and none but saints, and saints made perfect; then God's jewels will be made up, as stones into a crown, as stars into a constellation. [3.] Those who now own God for theirs, he will then own for his, will publicly confess them before angels and men: "They shall be mine; their sanctification shall be completed, and so they shall be perfectly and entirely mine, without any remaining interests of the world and the flesh." Their relation to God shall be acknowledged, and his property in them. He will separate them from those that are not his, and give them their portion with those that are his; for to them it shall be said, Come, you blessed of my Father, inherit the kingdom prepared for you. They were in doubt, sometimes, whether they were belonging to God or no; but the matter shall then be put out of doubt. God himself will say unto them, You are mine. Now their relation to God is what they are reproached with, but it will then be gloried in; God himself will glory in it.
(4.) He promises them a share in his grace now: I will spare them as a man spares his own son that serves him. God had promised to own them as his and take them to be with him; but it might be a discouragement to them to think that they had offended God, and that he might justly disown them, and cast them off; but, as to that, he says, "I will spare them; I will not deal with them as they deserve. I will rejoice over them" (so some expound it) "as the bridegroom over his bride," Isa. lxii. 5; Zeph. iii. 17. But the word usually signifies to spare with commiseration and compassion, as a father pities his children, Ps. ciii. 13. Note, [1.] It is our duty to serve God with the disposition of children. We must be his sons, must by a new birth partake of a divine nature, must consent to the covenant of adoption and partake of the spirit of adoption. And we must be his servants; God will not have his children trained up in idleness; they must do him service, and they must do it from a principle of love, with cheerfulness and delight, and as those that are therein serving their own true interest, and this is serving as a son with the father, Phil. ii. 22. [2.] If we serve God with the disposition of children, he will spare us with the tenderness and compassion of a Father. Even God's children that serve him stand in need of sparing mercy, that mercy to which we owe it that we are not consumed, that mercy which keeps us out of hell. Nehemiah, when he had done much good, yet, knowing there is not a just man on earth, that does good and sins not, and that every sin deserves God's wrath, prays, Lord, spare me according to the greatness of thy mercy; see Neh. xiii. 22. And God, as a Father, will show them this mercy. He will not be extreme to mark what we do amiss, but will make the best of us and our poor performances; he will mitigate the afflictions his children are exercised with, and save them from the ruin they deserve. The father continues to spare the son, and does it with complacency, because he is his own; thus God will spare humble penitents and petitioners, as a man spares his son that serves him, though we do him so little service, nay, though we do him so much disservice.
3. How they will thus be distinguished from the children of this world (v. 18): "Then shall you return, and discern between the righteous and the wicked, between sinners and saints, between those that serve God and make conscience of their duty to him and those that serve him not, but put contempt upon his service. You that now speak against God as making no difference between good and bad, and therefore say, It is in vain to serve him (v. 14), you shall be made to see your error; you that would speak for God, but know not what to say as to this, that there seems to be one event to the righteous and to the wicked, and all things come alike to all, will then have the matter set in a true light, and will see, to your everlasting satisfaction, the difference between the righteous and the wicked. Then you shall return, that is, you shall change you mind, and come to a right understanding of the thing." This primarily respects the manifest difference that was made by the divine Providence between the believing Jews and those that persisted in their infidelity, at the time of the destruction of Jerusalem, and of the Jewish church and nation, by the Romans. But it is to have its full accomplishment at the second coming of Jesus Christ, and on that great discriminating day when it shall be easy enough to discern between the righteous and the wicked. Note, (1.) All the children of men are either righteous or wicked, either such as serve God or such as serve him not. This is that division of the children of men which will last for ever, and by which their eternal state will be determined; all are going either to heaven or to hell. (2.) In this world it is often hard to discern between the righteous and the wicked. They are mingled together, good fish and bad in the same net. The righteous are so distempered, and the wicked so disguised, that we are often deceived in our opinions concerning both the one and the other. There are many who, we think, serve God, who, having not their hearts right with him, will be found none of his servants; and, on the other hand, many will be found his faithful servants, who, because they followed not with us, did not, as we thought, serve him. But that which especially raised the difficulty here was that the divine Providence seemed to make no difference between the righteous and the wicked; you could not know wicked men by God's frowning upon them, for they commonly prospered in the world, nor righteous men by his smiling upon them, for they were involved with others in the same common calamity. None now knows God's love or hatred by all that is before him, Eccl. ix. 1. (3.) At the bar of Christ, in the last judgment, it will be easy to discern between the righteous and the wicked; for then every man's character will be both perfected and perfectly discovered, every man will then appear in his true colours, and his disguises will be taken off. Some men's sins indeed go beforehand, and you may now tell who is wicked, but others follow after; however, in the great day, we shall see who was righteous and who wicked. Every man's condition likewise will be both perfected and everlastingly determined; the righteous will then be perfectly happy and the wicked perfectly miserable, without mixture or allay. When the righteous are all set on the right hand of Christ, and invited to come for a blessing, and all the wicked on his left hand, and are told to depart with a curse, then it will be easy to discern between them. As to ourselves, therefore, we are concerned to think among which we shall have our lot, and, as to others, we must judge nothing before the time.
Adam Clarke: Commentary on the Bible - 1831
3:13: Your words have been stout against me - He speaks here to open infidels and revilers.
What have we spoken - They are ready either to deny the whole, or impudently to maintain and defend what they had spoken!
Albert Barnes: Notes on the Bible - 1834
3:13: Your words have been stout against Me - , probably "oppressive to Me," as it is said, the famine was strong upon the land. And ye have said, "What have we spoken among ourselves against Thee?" Again, the entire unconsciousness of self-ignorance and self-conceit! They had criticized God, and knew it not. "Before, he had said Mal 2:17. 'Ye have wearied the Lord with your words, and ye said, Wherein have we wearied Him? When ye said, Every one that doeth evil is good in the sight of the Lord'" etc.
Now he repeats this more fully. For the people who returned from Babylon seemed to have a knowledge of God, and to observe the law, and to understand their sin, and to offer sacrifices for sin; to pay tithes, to observe the sabbath, and the rest, commanded in the law of God, and seeing all the nations around them abounding in all things, and that they themselves were in penury, hunger and misery, was scandalized and said, 'What does it benefit me, that I worship the One True God, abominate idols, and, pricked with the consciousness of sin, walk mournfully before God?' A topic, which is pursued more largely in Ps. 73." Only the Psalmist relates his temptations to God, and God's deliverance of him from them; these adopted them and spake them against God. They claim, for their partial and meagre service, to have fulfilled God's law, taking to themselves God's words of Abraham, "he kept My charge" .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: Your: Mal 2:17; Exo 5:2; Ch2 32:14-19; Job 34:7, Job 34:8; Psa 10:11; Isa 5:19, Isa 28:14, Isa 28:15; Isa 37:23; Th2 2:4
What: Mal 3:8, Mal 1:6-8, Mal 2:14, Mal 2:17; Job 40:8; Jer 8:12; Rom 9:20
Carl Friedrich Keil and Franz Delitzsch
3:13
The impatient murmuring of the nation. - Mal 3:13. "Your words do violence to me, saith Jehovah; and ye say, What do we converse against Thee? Mal 3:14. Ye say, It is vain to serve God; and what gain is it, that we have kept His guard, and have gone about in deep mourning before Jehovah of hosts? Mal 3:15. And now we call the proud blessed: not only have the doers of wickedness been built up, but they have also tempted God and have been saved." After the Lord has disclosed to the people the cause of His withholding His blessing, He shows them still further, that their murmuring against Him is unjust, and that the coming day of judgment will bring to light the distinction between the wicked and those who fear God. חזק with על, to be strong over any one, does not mean to be harsh or burdensome, but to do violence to a person, to overpower him (cf. Ex 12:33; 2Kings 24:4, etc.). The niphal nidbar has a reciprocal meaning, to converse with one another (cf. Ezek 33:30). The conversations which they carry on with one another take this direction, that it is useless to serve God, because the righteous have no advantage over sinners. For שׁמר משׁמרתּו see the comm. on Gen 26:5. Hâlakh qedōrannı̄th, to go about dirty or black, either with their faces and clothes unwashed, or wrapped in black mourning costume (saq), is a sign of mourning, here of fasting, as mourning for sin (cf. Ps 35:13-14; Ps 38:7; Job 30:28; 1 Maccabees 3:48). מפּני יהוה, from awe of Jehovah. The fasting, and that in its external form, they bring into prominence as a special sign of their piety, as an act of penitence, through which they make reparation for certain sins against God, by which we are not to understand the fasting prescribed for the day of atonement, but voluntary fasting, which was regarded as a special sign of piety. What is reprehensible in the state of mind expressing itself in these words, is not so much the complaint that their piety brings them no gain (for such complaints were uttered even by believing souls in their hours of temptation; cf. Ps 73:13), as the delusion that their merely outward worship, which was bad enough according to what has already been affirmed, is the genuine worship which God must acknowledge and reward. This disposition to attribute worth to the opus operatum of fasting it attacked even by Isaiah, in Is 58:1-14; but after the captivity it continued to increase, until it reached its culminating point in Pharisaism. How thoroughly different the persons speaking here are from the believing souls under temptation, who also appeal to their righteousness when calling upon God in their trouble, is especially clear from their further words in Mal 3:15. Because God does not reward their fasting with blessing and prosperity, they begin to call the proud sinners, who have happiness and success, blessed. ועתּה is the particle of inference. The participle מאשּׁרים has the force of a futurum instans (cf. Ewald, 306, d), denoting what men prepare to do. Zēdı̄m, the haughty or proud, are the heathen, as in Is 13:11, who are called עשׂי רשׁעה in the following clause. The next two clauses are placed in a reciprocal relation to one another by gam ... gam (cf. Jer 12:16-17; Ex 1:21), and also, notwithstanding the fact that they have tempted God, are delivered when they fall into misfortune. Bâchan Elohim, to prove or test God, i.e., to call out His judgment through their wickedness.
Geneva 1599
3:13 Your words have been stout (m) against me, saith the LORD. Yet ye say, What have we spoken [so much] against thee?
(m) The Prophet condemns them of double blasphemy against God: first, in that they said that God had no respect for those that served him, and next, that the wicked were more in his favour than the godly.
John Gill
3:13 Your words have been stout against me, saith the Lord,.... Hard and strong; they bore very hardly upon him, were exceeding impudent and insolent; murmuring at his providence; arraigning his justice and goodness; and despising his word, worship, and ordinances. Aben Ezra says, this is a prophecy concerning the time to come, that is, the times of the Messiah; and so it describes the Jews in his times.
Yet ye say, what have we spoken so much against thee? or "what have we spoken against thee?" as if they were not guilty in any respect, and as if nothing could be proved against them; and as though the Lord did not know what they had said in their hearts, seeing they had not spoken it with their mouths: though the supplement of our translators, "so much", is confirmed by the Targum, which is,
"and if ye say, how (or in what) have we multiplied speech before thee?''
and so Kimchi observes, that the form in which the Hebrew word is denotes much and frequent speaking: and Abarbinel agrees with him, though he rather thinks it has this sense, "what are we spoken of to thee?" what calumny is this? what accusation do they bring against us to thee? what is it that is reported we say against thee? thus wiping their mouths, as if they were innocent and harmless.
Robert Jamieson, A. R. Fausset and David Brown
3:13 He notices the complaint of the Jews that it is of no profit to serve Jehovah, for that the ungodly proud are happy; and declares He will soon bring the day when it shall be known that He puts an everlasting distinction between the godly and the ungodly.
words . . . stout--Hebrew, "hard"; so "the hard speeches which ungodly sinners have spoken against Him" (Jude 1:15) [HENDERSON].
have we spoken--The Hebrew expresses at once their assiduity and habit of speaking against God [VATABLUS]. The niphal form of the verb implies that these things were said, not directly to God, but of God, to one another (Ezek 33:20) [MOORE].
3:143:14: եւ ասացէք. Ի՞ւ բամբասեցաք զքեզ. զի ասէիք՝ թէ զո՛ւր է ամենայն՝ որ ծառայէ Աստուծոյ. եւ զի՞նչ աւելի է զի պահեցաք զպահպանութիւնս նորա. եւ զի գնացաք պաղատանօք առաջի Տեառն ամենակալի[10925]։ [10925] Ոմանք. Եթէ ՚ի զուր է ամենայն։
14 Դուք ասում էք. «Ինչո՞վ բամբասեցինք քեզ»: Նրանով, որ ասում էիք, թէ՝ «Զուր է այն ամէնը, ինչ ծառայում է Աստծուն, եւ ի՞նչ աւելի օգուտ եղաւ, որ պահեցինք նրա հրահանգները եւ պաղատանքով ընդառաջ գնացինք Ամենակալ Տիրոջը:
14 Դուք ըսիք. ‘Աստուծոյ ծառայութիւն ընելը պարապ է։Եւ անոր պահպանութիւնը պահելէն Ու զօրքերու Տէրոջը առջեւ սուգով քալելէն ի՞նչ շահեցանք։
Զի ասէիք թէ` Զուր է [51]ամենայն որ ծառայէ`` Աստուծոյ. եւ զի՞նչ աւելի է զի պահեցաք զպահպանութիւնս նորա, եւ զի գնացաք պաղատանօք առաջի Տեառն ամենակալի:

3:14: եւ ասացէք. Ի՞ւ բամբասեցաք զքեզ. զի ասէիք՝ թէ զո՛ւր է ամենայն՝ որ ծառայէ Աստուծոյ. եւ զի՞նչ աւելի է զի պահեցաք զպահպանութիւնս նորա. եւ զի գնացաք պաղատանօք առաջի Տեառն ամենակալի[10925]։
[10925] Ոմանք. Եթէ ՚ի զուր է ամենայն։
14 Դուք ասում էք. «Ինչո՞վ բամբասեցինք քեզ»: Նրանով, որ ասում էիք, թէ՝ «Զուր է այն ամէնը, ինչ ծառայում է Աստծուն, եւ ի՞նչ աւելի օգուտ եղաւ, որ պահեցինք նրա հրահանգները եւ պաղատանքով ընդառաջ գնացինք Ամենակալ Տիրոջը:
14 Դուք ըսիք. ‘Աստուծոյ ծառայութիւն ընելը պարապ է։Եւ անոր պահպանութիւնը պահելէն Ու զօրքերու Տէրոջը առջեւ սուգով քալելէն ի՞նչ շահեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14 Вы говорите:
3:14 εἴπατε επω say; speak μάταιος ματαιος superficial ὁ ο the δουλεύων δουλευω give allegiance; subject θεῷ θεος God καὶ και and; even τί τις.1 who?; what? πλέον πλειων more; majority ὅτι οτι since; that ἐφυλάξαμεν φυλασσω guard; keep τὰ ο the φυλάγματα φυλαγμα he; him καὶ και and; even διότι διοτι because; that ἐπορεύθημεν πορευομαι travel; go ἱκέται ικετης before; ahead of προσώπου προσωπον face; ahead of κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty
3:14 אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say שָׁ֖וְא šˌāwᵊ שָׁוְא vanity עֲבֹ֣ד ʕᵃvˈōḏ עבד work, serve אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ û וְ and מַה־ mah- מָה what בֶּ֗צַע bˈeṣaʕ בֶּצַע profit כִּ֤י kˈî כִּי that שָׁמַ֨רְנוּ֙ šāmˈarnû שׁמר keep מִשְׁמַרְתֹּ֔ו mišmartˈô מִשְׁמֶרֶת guard-post וְ wᵊ וְ and כִ֤י ḵˈî כִּי that הָלַ֨כְנוּ֙ hālˈaḵnû הלך walk קְדֹ֣רַנִּ֔ית qᵊḏˈōrannˈîṯ קְדֹרַנִּית mourningly מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
3:14. et dixistis quid locuti sumus contra te dixistis vanus est qui servit Deo et quod emolumentum quia custodivimus praecepta eius et quia ambulavimus tristes coram Domino exercituumAnd you have said: What have we spoken against thee? You have said: He laboureth in vain that serveth God, and what profit is it that we have kept his ordinances, and that we have walked sorrowful before the Lord of hosts?
14. Ye have said, It is vain to serve God: and what profit is it that we have kept his charge, and that we have walked mournfully before the LORD of hosts?
3:14. And you have said, “What have we spoken against you?” You have said, “He labors in vain who serves God,” and, “What advantage is it that we have kept his precepts, and that we have walked sorrowfully in the sight of the Lord of hosts?
3:14. Ye have said, It [is] vain to serve God: and what profit [is it] that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?
Ye have said, It [is] vain to serve God: and what profit [is it] that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts:

3:14 Вы говорите: <<тщетно служение Богу, и что пользы, что мы соблюдали постановления Его и ходили в печальной одежде пред лицем Господа Саваофа?
3:14
εἴπατε επω say; speak
μάταιος ματαιος superficial
ο the
δουλεύων δουλευω give allegiance; subject
θεῷ θεος God
καὶ και and; even
τί τις.1 who?; what?
πλέον πλειων more; majority
ὅτι οτι since; that
ἐφυλάξαμεν φυλασσω guard; keep
τὰ ο the
φυλάγματα φυλαγμα he; him
καὶ και and; even
διότι διοτι because; that
ἐπορεύθημεν πορευομαι travel; go
ἱκέται ικετης before; ahead of
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
3:14
אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say
שָׁ֖וְא šˌāwᵊ שָׁוְא vanity
עֲבֹ֣ד ʕᵃvˈōḏ עבד work, serve
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ û וְ and
מַה־ mah- מָה what
בֶּ֗צַע bˈeṣaʕ בֶּצַע profit
כִּ֤י kˈî כִּי that
שָׁמַ֨רְנוּ֙ šāmˈarnû שׁמר keep
מִשְׁמַרְתֹּ֔ו mišmartˈô מִשְׁמֶרֶת guard-post
וְ wᵊ וְ and
כִ֤י ḵˈî כִּי that
הָלַ֨כְנוּ֙ hālˈaḵnû הלך walk
קְדֹ֣רַנִּ֔ית qᵊḏˈōrannˈîṯ קְדֹרַנִּית mourningly
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
3:14. et dixistis quid locuti sumus contra te dixistis vanus est qui servit Deo et quod emolumentum quia custodivimus praecepta eius et quia ambulavimus tristes coram Domino exercituum
And you have said: What have we spoken against thee? You have said: He laboureth in vain that serveth God, and what profit is it that we have kept his ordinances, and that we have walked sorrowful before the Lord of hosts?
3:14. And you have said, “What have we spoken against you?” You have said, “He labors in vain who serves God,” and, “What advantage is it that we have kept his precepts, and that we have walked sorrowfully in the sight of the Lord of hosts?
3:14. Ye have said, It [is] vain to serve God: and what profit [is it] that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?
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Adam Clarke: Commentary on the Bible - 1831
3:14: Ye have said, It is vain to serve God - They strove to destroy the Divine worship; they asserted that it was vanity; that, if they performed acts of worship, they should be nothing the better; and if they abstained, they should be nothing the worse. This was their teaching to the people.
Walked mournfully - Even repentance they have declared to be useless. This was a high pitch of ungodliness; but see what follows; behold the general conclusions of these reprobates: -
Albert Barnes: Notes on the Bible - 1834
3:14: Ye have said, It is vain to serve the God - o "as receiving no gain or reward for their service. This is the judgment of the world, whereby worldlings think pious, just, sincere, strict men, vain, i. e., especially when they see them impoverished, despised, oppressed, afflicted, because they know not the true goods of virtue and eternal glory, but measure all things by sight, sense and taste. Truly, if the righteous had not hope of another and better life, in vain would they afflict themselves, and bear the afflictions of others. For, as the Apostle says Co1 15:19. 'If in this life only we have hope in Christ, we are of all men most miserable.' But now, hoping for another blessed and eternal life for the slight tribulations of this, we are the happiest of all men."
And we have walked mournfully - o Again they take in their mouths the words of Psalmists, that they took the garb of mourners, going about mourning before God for their country's afflictions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: It is: Job 21:14, Job 21:15, Job 22:17, Job 34:9, Job 35:3; Psa 73:8-13; Isa 58:3; Zep 1:12
ordinance: Heb. observation
and that: Isa 58:3; Joe 2:12; Zac 7:3-6; Jam 4:9
mournfully: Heb. in black
John Gill
3:14 Ye have said, it is vain to serve God,.... This they said in their hearts, if not with their lips, that it was a vain thing for a man to serve God; he got nothing by it; he had no reward for it; it fared no better with him than the wicked; nay, the wicked fared better than he; and therefore who would be a worshipper of God? see Job 21:15. Abarbinel understands this also with respect to God, who is worshipped; to whom worship, say these men, is no ways profitable, nor does he regard it; see Job 35:7 and therefore it is in vain to serve him, since neither he, nor we, are the better for it:
and what profit is it that we have kept his ordinance; or "his observation" (n); that is, have observed that which he commanded to be observed; this respects not any single and particular ordinance, but every ordinance of God: the Sadducees of those times seem designed, who denied the resurrection of the dead, and a future state of rewards and punishments, and so might well conclude it in vain to serve God:
and that we have walked mournfully before the Lord of hosts? or "in black" (o); which is the habit of mourners; see Ps 38:6 with an humble spirit, as Jarchi interprets it; or with humiliation (or contrition) of spirit, as the Targum, which paraphrases the whole verse thus,
"ye have said, he gains nothing who worships before the Lord; and what mammon (or riches) do we gain because we have kept the observation of his word, and because we have walked in contrition of spirit before the Lord of hosts?''
Aben Ezra and Abarbinel seem to understand this last clause of their being afflicted and suffering for the sake of religion, and which they endured in vain, seeing they were not respected and rewarded for it; but the other sense is best, which represents them as sincere penitents, and humble worshippers of God in their own account, and yet were not taken notice of by him: it seems to describe the Pharisees, who disfigured their faces, and affected down looks and sorrowful countenances (p).
(n) "observationem ejus", Junius & Tremellius, Piscator, Drusius; "observantiam ejus", Cocceius. (o) "atrate", Junius & Tremellius, Piscator; so Stockius, p. 926; "pullati", Tigurine version; "atrati", Cocceius. (p) The word is used by Josephus ben Gorion for sincere walking, l. 6. c. 20. p. 612. Vid. Not. Breithaupt. in ib.; it is interpreted "humbly" by R. Sol. Urbin. Ohel Moed, fol. 102. 2.
Robert Jamieson, A. R. Fausset and David Brown
3:14 what profit . . . that we . . . kept, &c.--(See on Mal 2:17). They here resume the same murmur against God. Job 21:14-15; Job 22:17 describe a further stage of the same skeptical spirit, when the skeptic has actually ceased to keep God's service. Ps 73:1-14 describes the temptation to a like feeling in the saint when seeing the really godly suffer and the ungodly prosper in worldly goods now. The Jews here mistake utterly the nature of God's service, converting it into a mercenary bargain; they attended to outward observances, not from love to God, but in the hope of being well paid for in outward prosperity; when this was withheld, they charged God with being unjust, forgetting alike that God requires very different motives from theirs to accompany outward observances, and that God rewards even the true worshipper not so much in this life, as in the life to come.
his ordinance--literally, what He requires to be kept, "His observances."
walked mournfully--in mournful garb, sackcloth and ashes, the emblems of penitence; they forget Is 58:3-8, where God, by showing what is true fasting, similarly rebukes those who then also said, Wherefore have we fasted and Thou seest not? &c. They mistook the outward show for real humiliation.
3:153:15: Եւ արդ մեք երանեմք այլո՛ց. եւ բարեշէ՛ն են ամենեքին, որ գործեն զանօրէնութիւն, եւ ընդդէմ դարձան Աստուծոյ եւ կեցին։
15 Եւ այժմ մենք երանի ենք տալիս ուրիշներին. բարեշէն են բոլոր նրանք, ովքեր անօրէնութիւն են գործում, Աստծու դէմ դուրս եկան եւ ապրեցին»:
15 Հիմա մենք հպարտներուն երանի՜ կ’ըսենք. Ամբարշտութիւն ընողներն անգամ բարեշէն կ’ըլլան, Աստուած ալ կը փորձեն ու կ’ազատին’»։
Եւ արդ մեք երանեմք [52]այլոց, եւ բարեշէն են ամենեքին որ գործեն զանօրէնութիւն, եւ [53]ընդդէմ դարձան Աստուծոյ եւ կեցին:

3:15: Եւ արդ մեք երանեմք այլո՛ց. եւ բարեշէ՛ն են ամենեքին, որ գործեն զանօրէնութիւն, եւ ընդդէմ դարձան Աստուծոյ եւ կեցին։
15 Եւ այժմ մենք երանի ենք տալիս ուրիշներին. բարեշէն են բոլոր նրանք, ովքեր անօրէնութիւն են գործում, Աստծու դէմ դուրս եկան եւ ապրեցին»:
15 Հիմա մենք հպարտներուն երանի՜ կ’ըսենք. Ամբարշտութիւն ընողներն անգամ բարեշէն կ’ըլլան, Աստուած ալ կը փորձեն ու կ’ազատին’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15 И ныне мы считаем надменных счастливыми: лучше устраивают себя делающие беззакония, и хотя искушают Бога, но остаются целы>>.
3:15 καὶ και and; even νῦν νυν now; present ἡμεῖς ημεις we μακαρίζομεν μακαριζω count blessed / prosperous ἀλλοτρίους αλλοτριος another's; stranger καὶ και and; even ἀνοικοδομοῦνται ανοικοδομεω rebuild πάντες πας all; every ποιοῦντες ποιεω do; make ἄνομα ανομος lawless καὶ και and; even ἀντέστησαν ανθιστημι resist θεῷ θεος God καὶ και and; even ἐσώθησαν σωζω save
3:15 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we מְאַשְּׁרִ֣ים mᵊʔaššᵊrˈîm אשׁר be happy זֵדִ֑ים zēḏˈîm זֵד insolent גַּם־ gam- גַּם even נִבְנוּ֙ nivnˌû בנה build עֹשֵׂ֣י ʕōśˈê עשׂה make רִשְׁעָ֔ה rišʕˈā רִשְׁעָה guilt גַּ֧ם gˈam גַּם even בָּחֲנ֛וּ bāḥᵃnˈû בחן examine אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וַ wa וְ and יִּמָּלֵֽטוּ׃ yyimmālˈēṭû מלט escape
3:15. ergo nunc beatos dicimus arrogantes siquidem aedificati sunt facientes impietatem et temptaverunt Deum et salvi facti suntWherefore now we call the proud people happy, for they that work wickedness are built up, and they have tempted God and are preserved.
15. And now we call the proud happy; yea, they that work wickedness are built up; yea, they tempt God, and are delivered.
3:15. Therefore, we now call the arrogant blessed, as if those who work impiety have been built up, and as if they have tempted God and been saved.”
3:15. And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even delivered.
And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even delivered:

3:15 И ныне мы считаем надменных счастливыми: лучше устраивают себя делающие беззакония, и хотя искушают Бога, но остаются целы>>.
3:15
καὶ και and; even
νῦν νυν now; present
ἡμεῖς ημεις we
μακαρίζομεν μακαριζω count blessed / prosperous
ἀλλοτρίους αλλοτριος another's; stranger
καὶ και and; even
ἀνοικοδομοῦνται ανοικοδομεω rebuild
πάντες πας all; every
ποιοῦντες ποιεω do; make
ἄνομα ανομος lawless
καὶ και and; even
ἀντέστησαν ανθιστημι resist
θεῷ θεος God
καὶ και and; even
ἐσώθησαν σωζω save
3:15
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
מְאַשְּׁרִ֣ים mᵊʔaššᵊrˈîm אשׁר be happy
זֵדִ֑ים zēḏˈîm זֵד insolent
גַּם־ gam- גַּם even
נִבְנוּ֙ nivnˌû בנה build
עֹשֵׂ֣י ʕōśˈê עשׂה make
רִשְׁעָ֔ה rišʕˈā רִשְׁעָה guilt
גַּ֧ם gˈam גַּם even
בָּחֲנ֛וּ bāḥᵃnˈû בחן examine
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וַ wa וְ and
יִּמָּלֵֽטוּ׃ yyimmālˈēṭû מלט escape
3:15. ergo nunc beatos dicimus arrogantes siquidem aedificati sunt facientes impietatem et temptaverunt Deum et salvi facti sunt
Wherefore now we call the proud people happy, for they that work wickedness are built up, and they have tempted God and are preserved.
3:15. Therefore, we now call the arrogant blessed, as if those who work impiety have been built up, and as if they have tempted God and been saved.”
3:15. And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even delivered.
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Adam Clarke: Commentary on the Bible - 1831
3:15: And now we call the proud happy - Proud and insolent men are the only happy people, for they domineer everywhere, and none dares to resist them.
They that work wickedness are set up - The humble and holy are depressed and miserable; the proud and wicked are in places of trust and profit. Too often it is so.
They that tempt God are even delivered - Even those who despise God, and insult his justice and providence, are preserved in and from dangers; while the righteous fall by them.
Albert Barnes: Notes on the Bible - 1834
3:15: And now we call the proud happy (blessed) - This being so, they sum up the case against God. God had declared that all nations should "call them blessed" Mal 3:12. if they would obey. They answer, using His words; And "now we (they lay stress on the word we,) pronounce blessed," in fact, those whom God had pronounced cursed: Psa 119:21. "Thou hast rebuked the proud, who are cursed." Their characteristic, among other bad men, is of insolence Pro 21:24. arrogance, boiling over with self-conceit, and presumptuous toward God. The ground of Babylon's sentence was "she hath been proud toward the Lord, the Holy One of Israel;" Jethro says of the Egyptians, as a ground of his belief in God (Exo 18:11. It is used of Egypt toward Israel. Neh 9:16.) "for, in the thing that they dealt proudly," He was "above them." It describes the character of the act of Israel, when God bade them "not go up, neither fight, and they would not hear, and went up presumptuously into the battle" Deu 1:41, Deu 1:43 the contumacious act of those, who, appealing to the judgment of God, afterward refused it: Deu 17:12-13. of Johanan's associates, who accuse Jeremiah of speaking falsely in the name of God; Jer 43:2. they are persons who rise up Psa 86:14. forge lies against Psa 119:69. dig pits for Psa 119:85. deal perversely with, Psa 119:78. hold in derision Psa 119:51. oppress Psa 119:122. the pious. Whether or no, they mean specifically the pagan, those, whom these pronounced blessed, were those who were contemptuous toward God.
Yea, the workers of wickedness - , those who habitually work it, whose employment it is, "are built up; yea, they have tried God and have escaped." God had promised that, if Jer 12:16, "they will diligently learn the ways of My people, they shall be built up in the midst of My people;" these say, the workers of wickedness "had been built up:" God had bidden themselves Jer 3:10, "make trial of Me in this;" these answer, the wicked had made trial of Him, and had been unpunished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: we call: Mal 4:1; Est 5:10; Psa 10:3, Psa 49:18, Psa 73:12; Dan 4:30, Dan 4:37, Dan 5:20-28; Act 12:21; Pe1 5:5
yea: Mal 2:17; Job 12:6, Job 21:7-15, Job 21:30; Pro 12:12; Ecc 9:1, Ecc 9:2; Jer 12:1, Jer 12:2; Hab 1:13-17
set: Heb. built, Job 22:23
they that tempt: Num 14:22, Num 14:23; Dan 6:16; Psa 78:18, Psa 78:41, Psa 78:56, Psa 95:9, Psa 106:14; Mat 4:6, Mat 4:7; Act 5:9; Co1 10:9; Heb 3:9
Geneva 1599
3:15 And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even (n) delivered.
(n) They are not only preferred to honour, but also delivered from dangers.
John Gill
3:15 And now we call the proud happy,.... Or "therefore now" (q); since this is the case, that the worshippers of God are not regarded, and there is nothing got by serving him; they that are proud and haughty, that neither fear God nor regard men, are the happy persons; even presumptuous sinners, as the word (r) signifies, that stretch out their hands against God, and strengthen themselves against the Almighty; these enjoy all worldly happiness, while they that serve the Lord are mourning in sackcloth, and are in the utmost distress. The Targum explains it of the ungodly, and as it is explained in the following clause:
yea, they that work wickedness are set up: or "built up" (s); or "seeing, because", or "for they that work" (t), &c.; they are increased with children, by which their houses or families are built up; they are in a well settled and established condition; they abound in riches and honours; they are set in high places, and are in great esteem among men, even such who make it their constant business to commit sin:
yea, they that tempt God; or "yea, they tempt God" (u); by their wicked words and actions, and try whether he will cause his judgments to fall upon them, which he has threatened to such sinners; see Is 5:18,
are even delivered; or, "and are delivered" (w); from the punishment threatened; they escape it, and go on with impunity; from which observations these persons reasoned that there was no God of judgment, or that judged in the earth; that there was no providence concerned about human affairs; and that there was nothing in religion; and these were the hard and stout words which they spoke against the Lord.
(q) "ergo nunc", V. L.; "igitur", Cocceius; "adeoque", Burkius. (r) "arrogantes", V. L.; "feroces", Cocceius. (s) "aedificati sunt", Pagninus, Montanus, Cocceius, Burkius; "aedificantur", Vatablus, Tigurine version, Calvin, Junius & Tremellius. (t) "siquidem", V. L.; "nam", Piscator, Noldius. (u) "etiam probaverunt", Pagninus, Montanus, Burkius. (w) "et evaserunt", Pagninus, Montanus; "et effugerunt", Cocceius.
John Wesley
3:15 And now - You say, we see before our eyes, that the proud contemners of God and his law, are the flourishing ones. Delivered - Escape all punishment.
Robert Jamieson, A. R. Fausset and David Brown
3:15 And now--Since we who serve Jehovah are not prosperous and "the proud" heathen flourish in prosperity, we must pronounce them the favorites of God (Mal 2:17; Ps 73:12).
set up--literally, "built up": metaphor from architecture (Prov 24:3; compare Gen 16:2, Margin; Gen 30:3, Margin.)
tempt God--dare God to punish them, by breaking His laws (Ps 95:9).
3:163:16: Զա՛յս տրտնջեցին երկիւղածքն Տեառն իւրաքանչիւր ընդ ընկերի՛ իւրում. եւ անսա՛ց Տէր. եւ լուա՛ւ եւ գրեաց գիր յիշատակի առաջի երկիւղածա՛ց Տեառն, եւ որոց սարսեն յանուանէ նորա։
16 Այսպէս տրտնջացին Տիրոջից երկիւղ կրողները, իւրաքանչիւրն իր ընկերոջ հետ: Տէրը անսաց, լսեց եւ յիշատակի գիրք գրեց Տիրոջից երկիւղ կրողների առաջ եւ նրանց առաջ, որոնք սարսում են նրա անունից:
16 Այն ատեն Տէրոջմէ վախցողները Իրարու հետ խօսեցան։Տէրը մտիկ ըրաւ ու լսեց Եւ իր առջեւ յիշատակի գիրք գրուեցաւ Տէրոջմէ վախցողներուն համար Ու անոր անուան վրայ մտածողներուն համար։
Զայս տրտնջեցին`` երկիւղածքն Տեառն իւրաքանչիւր ընդ ընկերի իւրում. եւ անսաց Տէր, եւ լուաւ եւ [54]գրեաց գիր յիշատակի առաջի երկիւղածաց Տեառն, եւ որոց սարսեն յանուանէ`` նորա:

3:16: Զա՛յս տրտնջեցին երկիւղածքն Տեառն իւրաքանչիւր ընդ ընկերի՛ իւրում. եւ անսա՛ց Տէր. եւ լուա՛ւ եւ գրեաց գիր յիշատակի առաջի երկիւղածա՛ց Տեառն, եւ որոց սարսեն յանուանէ նորա։
16 Այսպէս տրտնջացին Տիրոջից երկիւղ կրողները, իւրաքանչիւրն իր ընկերոջ հետ: Տէրը անսաց, լսեց եւ յիշատակի գիրք գրեց Տիրոջից երկիւղ կրողների առաջ եւ նրանց առաջ, որոնք սարսում են նրա անունից:
16 Այն ատեն Տէրոջմէ վախցողները Իրարու հետ խօսեցան։Տէրը մտիկ ըրաւ ու լսեց Եւ իր առջեւ յիշատակի գիրք գրուեցաւ Տէրոջմէ վախցողներուն համար Ու անոր անուան վրայ մտածողներուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16 Но боящиеся Бога говорят друг другу: >.
3:16 ταῦτα ουτος this; he κατελάλησαν καταλαλεω slander οἱ ο the φοβούμενοι φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even προσέσχεν προσεχω pay attention; beware κύριος κυριος lord; master καὶ και and; even εἰσήκουσεν εισακουω heed; listen to καὶ και and; even ἔγραψεν γραφω write βιβλίον βιβλιον scroll μνημοσύνου μνημοσυνον remembrance ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him τοῖς ο the φοβουμένοις φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master καὶ και and; even εὐλαβουμένοις ευλαβεομαι conscientious τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him
3:16 אָ֧ז ʔˈāz אָז then נִדְבְּר֛וּ niḏbᵊrˈû דבר speak יִרְאֵ֥י yirʔˌê יָרֵא afraid יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת together with רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וַ wa וְ and יַּקְשֵׁ֤ב yyaqšˈēv קשׁב give attention יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יִּשְׁמָ֔ע yyišmˈāʕ שׁמע hear וַ֠ wa וְ and יִּכָּתֵב yyikkāṯˌēv כתב write סֵ֣פֶר sˈēfer סֵפֶר letter זִכָּרֹ֤ון zikkārˈôn זִכָּרֹון remembrance לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face לְ lᵊ לְ to יִרְאֵ֣י yirʔˈê יָרֵא afraid יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and לְ lᵊ לְ to חֹשְׁבֵ֖י ḥōšᵊvˌê חשׁב account שְׁמֹֽו׃ šᵊmˈô שֵׁם name
3:16. tunc locuti sunt timentes Deum unusquisque cum proximo suo et adtendit Dominus et audivit et scriptus est liber monumenti coram eo timentibus Dominum et cogitantibus nomen eiusThen they that feared the Lord, spoke every one with his neighbour: and the Lord gave ear, and heard it: and a book of remembrance was written before him for them that fear the Lord, and think on his name.
16. Then they that feared the LORD spake one with another: and the LORD hearkened, and heard, and a book of remembrance was written before him, for them that feared the LORD, and that thought upon his name.
3:16. Then those who fear the Lord spoke, each one with his neighbor. And the Lord paid attention and heeded. And a book of remembrance was written in his sight, for those who fear the Lord and for those who consider his name.
3:16. Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard [it], and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard [it], and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name:

3:16 Но боящиеся Бога говорят друг другу: <<внимает Господь и слышит это, и пред лицем Его пишется памятная книга о боящихся Господа и чтущих имя Его>>.
3:16
ταῦτα ουτος this; he
κατελάλησαν καταλαλεω slander
οἱ ο the
φοβούμενοι φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
προσέσχεν προσεχω pay attention; beware
κύριος κυριος lord; master
καὶ και and; even
εἰσήκουσεν εισακουω heed; listen to
καὶ και and; even
ἔγραψεν γραφω write
βιβλίον βιβλιον scroll
μνημοσύνου μνημοσυνον remembrance
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
τοῖς ο the
φοβουμένοις φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
εὐλαβουμένοις ευλαβεομαι conscientious
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
3:16
אָ֧ז ʔˈāz אָז then
נִדְבְּר֛וּ niḏbᵊrˈû דבר speak
יִרְאֵ֥י yirʔˌê יָרֵא afraid
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת together with
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וַ wa וְ and
יַּקְשֵׁ֤ב yyaqšˈēv קשׁב give attention
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יִּשְׁמָ֔ע yyišmˈāʕ שׁמע hear
וַ֠ wa וְ and
יִּכָּתֵב yyikkāṯˌēv כתב write
סֵ֣פֶר sˈēfer סֵפֶר letter
זִכָּרֹ֤ון zikkārˈôn זִכָּרֹון remembrance
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
לְ lᵊ לְ to
יִרְאֵ֣י yirʔˈê יָרֵא afraid
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
לְ lᵊ לְ to
חֹשְׁבֵ֖י ḥōšᵊvˌê חשׁב account
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
3:16. tunc locuti sunt timentes Deum unusquisque cum proximo suo et adtendit Dominus et audivit et scriptus est liber monumenti coram eo timentibus Dominum et cogitantibus nomen eius
Then they that feared the Lord, spoke every one with his neighbour: and the Lord gave ear, and heard it: and a book of remembrance was written before him for them that fear the Lord, and think on his name.
3:16. Then those who fear the Lord spoke, each one with his neighbor. And the Lord paid attention and heeded. And a book of remembrance was written in his sight, for those who fear the Lord and for those who consider his name.
3:16. Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard [it], and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: В противоположность таким дерзостным рассуждениям пророк приводит теперь разговоры, какие ведут между собою люди благочестивые. Эти последние вполне уверены в том, что Господь внимает и слышит (выражение «это» лишнее). Он восседает, как царь, пред которым записываются, под его диктование, подвиги лиц, ему угодивших, в особую памятную книгу (ср Есф VI:1). Господь сделает таких людей Своею собственностью, Своим дорогим уделом (Иcx XlX:5), в день суда Своего над людьми. Они будут для Него любимыми сынами, исполняющими Его волю.

Тогда-то люди, говорящие дерзкие слова, снова, как их далекие предки, увидят, что есть, в очах Господа, разница между праведником и нечестивым!
Adam Clarke: Commentary on the Bible - 1831
3:16: They that feared the Lord - There were a few godly in the land, who, hearing the language and seeing the profligacy of the rebels above, concluded that some signal mark of God's vengeance must fall upon them; they, therefore, as the corruption increased, cleaved the closer to their Maker. There are three characteristics given of this people, viz.: -
1. They feared the Lord. They had that reverence for Jehovah that caused them to depart from evil, and to keep his ordinances.
2. They spake often one to another. They kept up the communion of saints. By mutual exhortation they strengthened each other's hands in the Lord.
3. They thought on his name. His name was sacred to them; it was a fruitful source of profound and edifying meditation. The name of God is God himself in the plenitude of his power, omniscience, justice, goodness, mercy, and truth. What a source for thinking and contemplation! See how God treats such persons: The Lord hearkened to their conversation, heard the meditations of their hearts; and so approved of the whole that a book of remembrance was written before the Lord - all their names were carefully registered in heaven. Here is an allusion to records kept by kings, Est 6:1, of such as had performed signal services, and who should be the first to be rewarded.
Albert Barnes: Notes on the Bible - 1834
3:16: Then they that feared the Lord spake often among themselves - The proud-speaking of the ungodly called out the piety of the God-fearing. "The more the ungodly spake against God, the more these spake among themselves for God." Both went on until the Great Day of severance. True, as those said, the distinction between righteous and wicked was not made yet, but it was stored up out of sight. They "spake among themselves," strengthening each other against the ungodly sayings of the ungodly.
And the Lord hearkened and heard it - God, whom these thought an idle looker-on, or regardless, all the while (to speak after the manner of men) was "bending the ear" from heaven "and heard." Not one pious loyal word for Him and His glory, escaped Him.
And a book of remembrance was written before Him - Kings had their chronicles written wherein people's good or ill deeds toward them were recorded. But the image is one of the oldest in Scripture, and in the self-same words , "the Lord said to Moses, Write this, a memorial in a book." God can only speak to us in our own language. One expression is not more human than another, since all are so. Since with God all things are present, and memory relates to the past, to speak of God as "remembering" is as imperfect an expression in regard to God, as to speak of "a book." , "Forgetfulness hath no place with God, because He is in no way changed; nor remembrance, because He forgetteth not." Both expressions are used, only to picture vividly to our minds, that our deeds are present with God, for good or for evil; and in the Day of Judgment He will make them manifest to men and angels, as though read out of a book, and will requite them. So Daniel had said Dan 7:10, "the judgment was set, and the books were opened." And John says Rev 20:12, "The books were opened, and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works." So Moses says to God, Exo 32:32, "If not, blot me out of Thy book which Thou hast written;" and David, prophesying, prays Psa 69:28, "Let them be blotted out of the book of the living, and not be written among the righteous;" and our Lord bids His discipies Luk 10:20, "Rejoice in this, that your names are written in heaven."
And that thought upon His name - Rather, "esteemed, prized," it, in contrast with those who Mal 1:6. "despised;" as, of Christ, when He should come, it is said Isa 53:3, "He was despised, and we esteemed Him not." "The thinking on His Name imports, not a bare thinking of, but a due esteem and awful regard of, so as with all care to avoid all things which may tend to the dishonor of it, as always in His presence and with respect to Him and fear of Him." "Those are meant who always meditate on the ways of the Lord and the knowledge of His Godhead, for His name is Himself, and He is His Name;" "the wise in heart who know the mystery of the awful glorious Name."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: that feared: Mal 3:5, Mal 4:2; Gen 22:12; Kg1 18:3, Kg1 18:12; Job 28:28; Psa 33:18, Psa 111:10, Psa 112:1; Psa 147:11; Isa 50:10; Act 9:31, Act 10:2; Rev 15:4
spake: Deu 6:6-8; Sa1 23:16-18; Est 4:5-17; Psa 16:3, Psa 66:16, Psa 73:15-17, Psa 119:63; Pro 13:20; Eze 9:4; Dan 2:17, Dan 2:18; Luk 2:38, Luk 24:14-31; Joh 1:40-47; Joh 12:20-22; Act 1:13, Act 2:1, Act 4:23-30; Eph 5:19; Th1 5:11, Th1 5:14; Heb 3:13; Heb 10:24, Heb 12:15
and the: Sa2 7:1; Ch2 6:7; Psa 139:4; Mat 18:19, Mat 18:20; Act 4:31-33
a book: Est 2:23, Est 6:1; Job 19:23-25; Psa 56:8; Isa 65:6; Dan 7:10; Mat 12:35-37; Rev 20:12
that thought: Psa 10:4, Psa 20:7, Psa 94:19, Psa 104:33; Isa 26:3, Isa 26:8; Heb 4:12, Heb 4:13
Carl Friedrich Keil and Franz Delitzsch
3:16
With these foolish speeches the prophet proceeds in Mal 3:16. to contrast the conduct of those who fear God, pointing to the blessing which they derive from their piety. Mal 3:16. "Then those who feared Jehovah conversed with one another, and Jehovah attended and heard, and a book of remembrance was written before Him, for those who fear Jehovah and reverence His name. Mal 3:17. And they will be to me as a possession, saith Jehovah of hosts, for the day that I create, and I will spare them as a man spareth his son that serveth him. Mal 3:18. And ye will again perceive the difference between the righteous and the wicked, between him that serveth God and him that serveth Him not." אז, then, indicates that the conversation of those who feared God had been occasioned by the words of the ungodly. The substance of this conversation is not described more minutely, but may be gathered from the context, namely, from the statement as to the attitude in which Jehovah stood towards them. We may see from this, that they strengthened themselves in their faith in Jehovah, as the holy God and just Judge who would in due time repay both the wicked and the righteous according to their deeds, and thus presented a great contrast to the great mass with their blasphemous sayings. This description of the conduct of the godly is an indirect admonition to the people, as to what their attitude towards God ought to be. What was done by those who feared Jehovah ought to be taken as a model by the whole nation which called Jehovah its God. Jehovah not only took notice of these conversations, but had them written in a book of remembrance, to reward them for them in due time. Writing in a book of remembrance recals to mind the custom of the Persians, of having the names of those who deserved well of the king entered in a book with a notice of their merits, that they might be rewarded for them at some future time (Esther 6:1); but it rests upon the much older idea, that the names and actions of the righteous are written in a book before God (cf. Ps 56:9; Dan 7:10). This book was written לפניו, before Jehovah, i.e., not in His presence, but in order that it might lie before Jehovah, and remind Him of the righteous and their deeds. ליראי is a dat. com.: "for those who fear God," i.e., for their good. חשׁב שׁם, to consider or value the name of the Lord (cf. Is 13:17; Is 33:8). This writing was done because the Lord would make them His own on the day of His coming, and show them mercy. Layyōm: for the day = on the day; the lamed denoting the time, as in Is 10:3; Gen 21:2, etc. The day which Jehovah makes is the day of the judgment which attends His coming. Segullâh is the object, not to ‛ōseh, as we might suppose according to the accents, but to hâyū: they will be my possession on the day which I create. This is evident partly from a comparison of Mal 4:3, where the words יום אשׁר אני עשׂה recur, and partly from the original passage in Ex 19:5 : ye will be to me segullâh, i.e., a valued possession (see the comm.). The righteous will then be a possession for Jehovah, because on that day the glory of the children of God will first be revealed, and the Israel of God will reach the mark of its heavenly calling (see Col 3:4). The Lord will spare them in the judgment as a father spares his son who serves him. The expression to spare may be explained from the contrast to the punishment of the ungodly. In Mal 3:18 the prophet bids the murmurers consider what has been said concerning the righteous, by telling them that they will then see the difference between the righteous who serve God, and the wicked who do not serve Him, that is to say, will learn that it is always profitable to serve God. שׁבתּם before ראיתם is to be taken adverbially: ye will see again. The expression "again" presupposes that the difference between those who feared God and the ungodly was to be seen before, and that the Lord had already made it manifest by former judgments. This had been the case in Egypt, where the Lord had caused such a separation to be made (Ex 11:7). The words do not imply that the persons addressed had previously stood in a different relation to this question from that in which they were standing then (Koehler). ראה בין does not mean to look in between (Hitzig), but בּין is used in the sense of a substantive, signifying that which is between the two, the difference between the two. That בּין was originally a noun is evident from the dual הבּינים in 1Kings 17:4, 1Kings 17:23.
Geneva 1599
3:16 (o) Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard [it], and a (p) book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
(o) After these admonitions of the Prophet, some were strongly touched, and encouraged others to fear God.
(p) Both because the thing was strange that some turned to God in that great and universal corruption, and also that this might be an example of God's mercies to all repentant sinners.
John Gill
3:16 Then they that feared the Lord spake often one to another,.... Abarbinel thinks this is a continuation of the speech of the wicked; observing, that while they that work wickedness were set up, and they that tempted God escaped punishment, they that were religious, and feared God, "were destroyed one with another", particularly by the plague; so he would have the word rendered, which we translate, "spake often one to another"; in which sense he observes that root is used in Hos 13:14 but rather this is opposed unto what they said, by such, who, at the time referred to (which seems to be between the time of Christ's coming, spoken of in the beginning of the chapter Mal 3:1, and the destruction of Jerusalem after mentioned), feared the Lord, and served him; embraced the Messiah, and professed his name; for the fear of God takes in the whole of religious worship, both internal and external; and describes such, not that have a dread of the majesty of God, and of his judgments and wrath, or distrust his power, providence, grace, and goodness; but who have a filial and holy fear of God, a fiducial and fearless one, a reverential affection for him, and are true and sincere worshippers of him: these "spake often one to another"; of the unbelief, impiety, and profaneness of men, with great concern and lamentation; and of the great and good things they were led into the knowledge of; the everlasting love of the Father in the choice of them, and covenant with them in Christ; of redemption by the Son; of the glories of his person, and the fulness of his grace; of the work of the Spirit of God upon their souls; and of the various truths of the everlasting Gospel; and of the gracious experiences they were indulged with; and all this they said for the glory of God's grace, and for the comforting and strengthening, and edifying, of each other's souls: it follows,
and the Lord hearkened, and heard it; what they said one to another: this is spoken after the manner of men, and does not so much regard the omniscience of God, who hearkens and hears everything that is said by wicked men, as by good men; as his special regard unto, peculiar notice he takes of, and the approbation he has of his people, and of their words and actions, and even of their thoughts, as is afterwards intimated:
and a book of remembrance was written before him; in allusion to kings that keep registers, records, annals, and chronicles, as memorials of matters of moment and importance: see Ezra 4:15 Esther 2:23, otherwise there is no forgetfulness in God; he bears in his own eternal mind a remembrance of the persons, thoughts, words, and actions of his people, and which he will disclose and make mention of another day; even our Lord Jesus Christ, who is God over all, and who will let the churches and world know that he is the searcher of hearts, and trier of the reins of the children of men:
for them that feared the Lord, as before,
and that thought upon his name; either the name of the Father; not any particular name of his, by which he is known, but him himself; for, as Kimchi observes, his name is himself, and he himself is his name; and especially as he is in Christ, and proclaimed in him; and this is expressive of faith in him, love to him, and reverence of him: or the name of Christ; and not any particular name of his, unless it be Jesus the Saviour: but rather his person as the Son of God; his office as Mediator; and his blood, righteousness, and sacrifice: and it is not a bare thinking of him that is here intended, but such a thought of him as is accompanied with esteem and value for him, because of the dignity of his person, and the riches of his grace. The Septuagint and Arabic versions render it, "and that reverence his name"; and the Syriac version, "that praise his name"; and the Targum is, that think of the glory of his name.
John Wesley
3:16 Then - When contempt of God was grown so high. That feared the Lord - Those that were truly religious. Spake often - Conversed together the more frequently. And a book - All this is spoken after the manner of men. For them - On their behalf.
Robert Jamieson, A. R. Fausset and David Brown
3:16 "Then," when the ungodly utter such blasphemies against God, the godly hold mutual converse, defending God's righteous dealings against those blasphemers (Heb 3:13). The "often" of English Version is not in the Hebrew. There has been always in the darkest times a remnant that feared God (3Kings 19:18; Rom 11:4).
feared the Lord--reverential and loving fear, not slavish terror. When the fire of religion burns low, true believers should draw the nearer together, to keep the holy flame alive. Coals separated soon go out.
book of remembrance . . . for them--for their advantage, against the day when those found faithful among the faithless shall receive their final reward. The kings of Persia kept a record of those who had rendered services to the king, that they might be suitably rewarded (Esther 6:1-2; compare Esther 2:23; Ezra 4:15; Ps 56:8; Is 65:6; Dan 7:10; Rev_ 20:12). CALVIN makes the fearers of God to be those awakened from among the ungodly mass (before described) to true repentance; the writing of the book thus will imply that some were reclaimable among the blasphemers, and that the godly should be assured that, though no hope appeared, there would be a door of penitence opened for them before God. But there is nothing in the context to support this view.
3:173:17: Եւ եղիցին ինձ՝ ասէ Տէր ամենակալ, յաւուր յորում ե՛ս արարից փրկութիւն, եւ փայփայեցի՛ց զնոսա՝ որպէս փայփայէ հայր զորդի զբարւոք ծառայեալն նմա[10926]։ [10926] Ոմանք. Եւ եղիցի ինձ ասէ Տէր։
17 Եւ Ամենակալ Տէրն ասում է. «Նրանք իմը կը լինեն այն օրը, երբ ես փրկութիւն կ’անեմ, կը փայփայեմ նրանց, ինչպէս հայրն է փայփայում իրեն բարութեամբ ծառայած որդուն:
17 «Եւ անոնք իմս պիտի ըլլան, կ’ըսէ զօրքերու Տէրը։Այն օրը երբ իմ սեփական գանձս հաւաքեմ, Անոնց պիտի խնայեմ, Ինչպէս մարդ մը կը խնայէ իր որդիին, Որ իրեն ծառայութիւն կ’ընէ։
Եւ եղիցին ինձ, ասէ Տէր ամենակալ, յաւուր յորում ես արարից [55]փրկութիւն, եւ փայփայեցից զնոսա` որպէս փայփայէ հայր զորդի [56]զբարւոք ծառայեալն`` նմա:

3:17: Եւ եղիցին ինձ՝ ասէ Տէր ամենակալ, յաւուր յորում ե՛ս արարից փրկութիւն, եւ փայփայեցի՛ց զնոսա՝ որպէս փայփայէ հայր զորդի զբարւոք ծառայեալն նմա[10926]։
[10926] Ոմանք. Եւ եղիցի ինձ ասէ Տէր։
17 Եւ Ամենակալ Տէրն ասում է. «Նրանք իմը կը լինեն այն օրը, երբ ես փրկութիւն կ’անեմ, կը փայփայեմ նրանց, ինչպէս հայրն է փայփայում իրեն բարութեամբ ծառայած որդուն:
17 «Եւ անոնք իմս պիտի ըլլան, կ’ըսէ զօրքերու Տէրը։Այն օրը երբ իմ սեփական գանձս հաւաքեմ, Անոնց պիտի խնայեմ, Ինչպէս մարդ մը կը խնայէ իր որդիին, Որ իրեն ծառայութիւն կ’ընէ։
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3:173:17 И они будут Моими, говорит Господь Саваоф, собственностью Моею в тот день, который Я соделаю, и буду миловать их, как милует человек сына своего, служащего ему.
3:17 καὶ και and; even ἔσονταί ειμι be μοι μοι me λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty εἰς εις into; for ἡμέραν ημερα day ἣν ος who; what ἐγὼ εγω I ποιῶ ποιεω do; make εἰς εις into; for περιποίησιν περιποιησις preservation καὶ και and; even αἱρετιῶ αιρετιζω choose αὐτοὺς αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means αἱρετίζει αιρετιζω choose ἄνθρωπος ανθρωπος person; human τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him τὸν ο the δουλεύοντα δουλευω give allegiance; subject αὐτῷ αυτος he; him
3:17 וְ wᵊ וְ and הָ֣יוּ hˈāyû היה be לִ֗י lˈî לְ to אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service לַ la לְ to † הַ the יֹּ֕ום yyˈôm יֹום day אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i עֹשֶׂ֣ה ʕōśˈeh עשׂה make סְגֻלָּ֑ה sᵊḡullˈā סְגֻלָּה property וְ wᵊ וְ and חָמַלְתִּ֣י ḥāmaltˈî חמל have compassion עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יַחְמֹ֣ל yaḥmˈōl חמל have compassion אִ֔ישׁ ʔˈîš אִישׁ man עַל־ ʕal- עַל upon בְּנֹ֖ו bᵊnˌô בֵּן son הָ hā הַ the עֹבֵ֥ד ʕōvˌēḏ עבד work, serve אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
3:17. et erunt mihi ait Dominus exercituum in die qua ego facio in peculium et parcam eis sicut parcit vir filio suo servienti sibiAnd they shall be my special possession, saith the Lord of hosts, in the day that I do judgment: and I will spare them, as a man spareth his son that serveth him.
17. And they shall be mine, saith the LORD of hosts, in the day that I do make, a peculiar treasure; and I will spare them, as a man spareth his own son that serveth him.
3:17. And they will be my special possession, says the Lord of hosts, on the day that I act. And I will spare them, just as a man spares his son who serves him.
3:17. And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him:

3:17 И они будут Моими, говорит Господь Саваоф, собственностью Моею в тот день, который Я соделаю, и буду миловать их, как милует человек сына своего, служащего ему.
3:17
καὶ και and; even
ἔσονταί ειμι be
μοι μοι me
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
εἰς εις into; for
ἡμέραν ημερα day
ἣν ος who; what
ἐγὼ εγω I
ποιῶ ποιεω do; make
εἰς εις into; for
περιποίησιν περιποιησις preservation
καὶ και and; even
αἱρετιῶ αιρετιζω choose
αὐτοὺς αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
αἱρετίζει αιρετιζω choose
ἄνθρωπος ανθρωπος person; human
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
τὸν ο the
δουλεύοντα δουλευω give allegiance; subject
αὐτῷ αυτος he; him
3:17
וְ wᵊ וְ and
הָ֣יוּ hˈāyû היה be
לִ֗י lˈî לְ to
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
לַ la לְ to
הַ the
יֹּ֕ום yyˈôm יֹום day
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֖י ʔᵃnˌî אֲנִי i
עֹשֶׂ֣ה ʕōśˈeh עשׂה make
סְגֻלָּ֑ה sᵊḡullˈā סְגֻלָּה property
וְ wᵊ וְ and
חָמַלְתִּ֣י ḥāmaltˈî חמל have compassion
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
כַּֽ kˈa כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יַחְמֹ֣ל yaḥmˈōl חמל have compassion
אִ֔ישׁ ʔˈîš אִישׁ man
עַל־ ʕal- עַל upon
בְּנֹ֖ו bᵊnˌô בֵּן son
הָ הַ the
עֹבֵ֥ד ʕōvˌēḏ עבד work, serve
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
3:17. et erunt mihi ait Dominus exercituum in die qua ego facio in peculium et parcam eis sicut parcit vir filio suo servienti sibi
And they shall be my special possession, saith the Lord of hosts, in the day that I do judgment: and I will spare them, as a man spareth his son that serveth him.
3:17. And they will be my special possession, says the Lord of hosts, on the day that I act. And I will spare them, just as a man spares his son who serves him.
3:17. And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
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Adam Clarke: Commentary on the Bible - 1831
3:17: They shall be mine - I will acknowledge them as my subjects and followers; in the day, especially, when I come to punish the wicked and reward the righteous.
When I make up my jewels - סגלה segullah, my peculium, my proper treasure; that which is a man's own, and most prized by him. Not jewels; for in no part of the Bible does the word mean a gem or precious stone of any kind. The interpretations frequently given of the word in this verse, comparing saints to jewels, are forced and false.
I will spare them - When I come to visit the wicked, I will take care of them. I will act towards them as a tender father would act towards his most loving and obedient son.
Albert Barnes: Notes on the Bible - 1834
3:17: And they shall be Mine, saith the Lord of hosts, in that day when I make up My jewels - o the recurrence of the words, עשה אני אשר יום, Mal. 3:21. Hebrew (Mal 4:3 in English), and the סגלה לי והייתם Exo. 19:5; so that we have both phrases elsewhere. In Deu 7:6, there is the equivalent לעם לו להיות סגלה, and the like, Deu 14:2; Psa 135:4.) or perhaps better, "And they shall be to Me, saith the Lord of hosts, in that day which I make (or, in which I do this) a special treasure." "In the day of judgment, those who fear Me and believe and maintain My providence shall be to Me a special treasure, i. e., a people uniquely belonging and precious to Me, blessed in the vision and fruition of Me. For as in the old law, Israel was a special treasure a special people and inheritance of God, chosen out of all nations, so in the new law, Christians, and those who are righteous through grace, are the special treasure of God, and in heaven shall be His special treasure in glory, possessed by God and possessing God.' The "special treasure," is something, much prized, made great store of, and guarded. Such are Christians, bought at a great price, even by the precious Blood of Christ; but much more evidently such shall they be, Malachi says, in all eternity, which that day of final retribution shall decide , "joying in the participation of their Creator, by Whose eternity they are fixed, by Whose truth they are assured, by Whose gift they are holy."
And I will spare them - It is a remarkable word, as used of those who should be to Him a "special treasure," teaching that, not of their own merits, they shall be such, but by His great mercy. It stands in contrast with the doom of the wicked, whom that day shall sentence to everlasting less of God. Still, the saved also shall have needed the tender mercy of God, whereby He pardoned their misdeeds and had compassion upon them Psa 130:3, "If Thou, Lord, shalt lay up iniquities, O Lord, who shall stand?" Among those whom God will spare on that day, will be countless, whom the self-righteous despised as sinners. "I will spare them, although formerly sinners; I will spare them, repenting, and serving Me with the service of a pious confession, as a man spareth his own son which served him." For our Lord saith of the son, who refused to go work in his Father's vineyard, and afterward repented and went, that he Mat 21:31, "did the will of his Father."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: they shall: Sol 2:16; Jer 31:33, Jer 32:38, Jer 32:39; Eze 16:8, Eze 36:27, Eze 36:28; Zac 13:9; Joh 10:27-30, Joh 17:9, Joh 17:10, Joh 17:24; Co1 3:22, Co1 3:23, Co1 6:20, Co1 15:23; Gal 5:24; Th2 1:7-10; Rev 20:12-15
jewels: or, special treasure, Exo 19:5; Deu 7:6, Deu 14:2, Deu 26:17, Deu 26:18; Psa 135:4; Isa 62:3, Isa 62:4; Tit 2:14; Pe1 2:9
and I: Neh 13:22; Psa 103:8-13; Isa 26:20, Isa 26:21; Jer 31:20; Zep 2:2; Mat 25:34; Rom 8:32; Co2 6:18; Jo1 3:1-3
son: Mal 1:6; Pe1 1:13-16
Geneva 1599
3:17 And they shall be mine, saith the LORD of hosts, in that day (q) when I make up my jewels; and I will (r) spare them, as a man spareth his own son that serveth him.
(q) When I will restore my Church according to my promise, they will be as my own proper goods.
(r) That is, forgive their sins, and govern them with my Spirit.
John Gill
3:17 And they shall be mine, saith the Lord of hosts,.... That is, such as fear the Lord, and think of him, hereby they are known to be his; and hereafter, in the time referred to, it will be manifest that they are his: they are Christ's already by his Father's gift of them to him; by his own purchase; by the conquests of his grace; and by the voluntary surrender of themselves: but, in the last day, they will be claimed and owned by Christ before his Father and his holy angels; and they will be known to be his, by themselves and others; and there will be no doubt about it, or questioning of it:
in that day when I make up my jewels; Christ has some, who are his jewels, or peculiar treasure, as the word (x) here used signifies; who are loved with an everlasting love; chosen in him; redeemed by him; justified by his righteousness; have the graces of his Spirit in them: and will be glorified: they are a peculiar people, separate from all others, and preferred unto them; for whom Christ has the strongest affection, and takes special care of: and there is a time when he will make them up; the number of them is already complete in eternal election; and there was a gathering of them together in Christ at his death; at every conversion there is an addition to them, as his regenerated and sanctified ones; and at death they are received into heaven, into his presence and bosom; and at the last day there will be a collection of them all together. The words may be rendered, even "my jewels in the day that I shall make" (y); or "the day I shall make peculiar": distinct from all others; meaning either the famous Gospel day, made by him the sun of righteousness, in which so many of his jewels are picked up, and brought in; or the day of Jerusalem's destruction, when Christ took care of his jewels, and by the preservation of them showed that they were his, even all that believed in him; so that not one perished that believed in him, when he took vengeance on his enemies, that disbelieved and rejected him. Kimchi refers this to the day of judgment.
And I will spare them, as a man spareth his own son that serveth him; this is a favour not granted to the apostate angels; nor to the old world; nor to the Jewish nation; nor even to the Son of God; but is vouchsafed to his special people: the lives of these are spared, until they are called by grace; and though they are sometimes afflicted and chastised, it is very gently, and in love; their services are accepted, and the imperfections in them overlooked; their sins are pardoned, and they will find mercy at the great day of account; they are used in the most tender manner, not only as a son, an own son, but as an obedient one, for whom the greatest regard is had, and affection shown.
(x) "peculium", Munster, Pagninus, Vatablus, Tigurine version, Calvin, Drusius, Junius & Tremellius. (y) "illa die quam facio", so some in Vatablus; "in diem quem ego facio peculium", Cocceius, Burkius.
John Wesley
3:17 Make up my jewels - This shall be fully made good in the last great day, and in heaven to eternal ages. I will spare them - In the mean time they shall be spared, pitied, preserved, and loved.
Robert Jamieson, A. R. Fausset and David Brown
3:17 jewels-- (Is 62:3). Literally, "My peculiar treasure" (Ex 19:5; Deut 7:6; Deut 14:2; Deut 26:18; Ps 135:4; Tit 2:14; 1Pet 2:9; compare Eccles 2:8). CALVIN translates more in accordance with Hebrew idiom, "They shall be My peculiar treasure in the day in which I will do it" (that is, fulfil My promise of gathering My completed Church; or, "make" those things come to pass foretold in Mal 3:5 above [GROTIUS]); so in Mal 4:3 "do" is used absolutely, "in the day that I shall do this." MAURER, not so well, translates, "in the day which I shall make," that is, appoint as in Ps 118:24.
as . . . man spareth . . . son-- (Ps 103:18).
3:183:18: Եւ դարձջիք եւ տեսջիք ՚ի մէջ արդարոյն եւ ՚ի մէջ անօրինին, եւ ՚ի մէջ ծառայելոյն Աստուծոյ՝ եւ ՚ի մէջ չծառայելոյն[10927]։[10927] Յօրինակին պակասէր. Եւ դարձջիք եւ տես՛՛։ Ոմանք. ՚Ի մէջ ծառայելոյն՝ եւ ՚ի մէջ չծառայելոյն Աստուծոյ։
18 Դուք կը դառնաք եւ կը տեսնէք այն տարբերութիւնը, որ կայ արդարի ու անօրէնի, Աստծուն ծառայածի եւ չծառայածի միջեւ»:
18 Եւ պիտի դառնաք ու արդարին եւ ամբարիշտին, Աստուծոյ ծառայութիւն ընողին Եւ անոր ծառայութիւն չընողին Տարբերութիւնը պիտի տեսնէք»։
Եւ դարձջիք եւ տեսջիք ի մէջ արդարոյն եւ ի մէջ անօրինին, եւ ի մէջ ծառայելոյն Աստուծոյ` եւ ի մէջ չծառայելոյն:

3:18: Եւ դարձջիք եւ տեսջիք ՚ի մէջ արդարոյն եւ ՚ի մէջ անօրինին, եւ ՚ի մէջ ծառայելոյն Աստուծոյ՝ եւ ՚ի մէջ չծառայելոյն[10927]։
[10927] Յօրինակին պակասէր. Եւ դարձջիք եւ տես՛՛։ Ոմանք. ՚Ի մէջ ծառայելոյն՝ եւ ՚ի մէջ չծառայելոյն Աստուծոյ։
18 Դուք կը դառնաք եւ կը տեսնէք այն տարբերութիւնը, որ կայ արդարի ու անօրէնի, Աստծուն ծառայածի եւ չծառայածի միջեւ»:
18 Եւ պիտի դառնաք ու արդարին եւ ամբարիշտին, Աստուծոյ ծառայութիւն ընողին Եւ անոր ծառայութիւն չընողին Տարբերութիւնը պիտի տեսնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18 И тогда снова увидите различие между праведником и нечестивым, между служащим Богу и не служащим Ему.
3:18 καὶ και and; even ἐπιστραφήσεσθε επιστρεφω turn around; return καὶ και and; even ὄψεσθε οραω view; see ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle δικαίου δικαιος right; just καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀνόμου ανομος lawless καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the δουλεύοντος δουλευω give allegiance; subject θεῷ θεος God καὶ και and; even τοῦ ο the μὴ μη not δουλεύοντος δουλευω give allegiance; subject
3:18 וְ wᵊ וְ and שַׁבְתֶּם֙ šavtˌem שׁוב return וּ û וְ and רְאִיתֶ֔ם rᵊʔîṯˈem ראה see בֵּ֥ין bˌên בַּיִן interval צַדִּ֖יק ṣaddˌîq צַדִּיק just לְ lᵊ לְ to רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty בֵּ֚ין ˈbên בַּיִן interval עֹבֵ֣ד ʕōvˈēḏ עבד work, serve אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לַ la לְ to אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֥א lˌō לֹא not עֲבָדֹֽו׃ ס ʕᵃvāḏˈô . s עבד work, serve
3:18. et convertemini et videbitis quid sit inter iustum et impium et inter servientem Deo et non servientem eiAnd you shall return, and shall see the difference between the just and the wicked: and between him that serveth God, and him that serveth him not.
18. Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
3:18. And you shall be converted, and you will see the difference between the just and the impious, and between those who serve God and those who do not serve him.
3:18. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not:

3:18 И тогда снова увидите различие между праведником и нечестивым, между служащим Богу и не служащим Ему.
3:18
καὶ και and; even
ἐπιστραφήσεσθε επιστρεφω turn around; return
καὶ και and; even
ὄψεσθε οραω view; see
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
δικαίου δικαιος right; just
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀνόμου ανομος lawless
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
δουλεύοντος δουλευω give allegiance; subject
θεῷ θεος God
καὶ και and; even
τοῦ ο the
μὴ μη not
δουλεύοντος δουλευω give allegiance; subject
3:18
וְ wᵊ וְ and
שַׁבְתֶּם֙ šavtˌem שׁוב return
וּ û וְ and
רְאִיתֶ֔ם rᵊʔîṯˈem ראה see
בֵּ֥ין bˌên בַּיִן interval
צַדִּ֖יק ṣaddˌîq צַדִּיק just
לְ lᵊ לְ to
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
בֵּ֚ין ˈbên בַּיִן interval
עֹבֵ֣ד ʕōvˈēḏ עבד work, serve
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לַ la לְ to
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֥א lˌō לֹא not
עֲבָדֹֽו׃ ס ʕᵃvāḏˈô . s עבד work, serve
3:18. et convertemini et videbitis quid sit inter iustum et impium et inter servientem Deo et non servientem ei
And you shall return, and shall see the difference between the just and the wicked: and between him that serveth God, and him that serveth him not.
3:18. And you shall be converted, and you will see the difference between the just and the impious, and between those who serve God and those who do not serve him.
3:18. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:18: Then shall ye return - To your senses, when perhaps too late; and discern - see the difference which God makes, between the righteous and the wicked, which will be most marked and awful.
Between him that serveth God - Your obedience to whom, ye said, would be unprofitable to you.
And hits that serveth him not - Of whom ye said, his disobedience would be no prejudice to him. You will find the former received into the kingdom of glory; and the latter, with yourselves, thrust down into the bitter pains of an eternal death. Reader, ponder these things.
In the great day of the Lord, at least, if not long before, it will be fully discovered who have been the truly wise people; those who took up their cross and followed Christ; or those who satisfied the flesh, with its affections and desires, following a multitude to do evil.
Albert Barnes: Notes on the Bible - 1834
3:18: Then shall ye return, or turn - , not, "return" in the sense of returning to God, for in that day will be the time of judgment, not of repentance; nor yet, "then shall ye again see;" for this is what they denied; and, if they had ceased to deny it, they would have been converted, not in that day, but before, when God gave them grace to see it. They shall turn, so as to have other convictions than before; but, as Judas. The Day of Judgment will make a great change in earthly judgment. Last shall be first and first last; this world's sorrow shall end in joy, and worldly joy in sorrow; afflictions shall be seen to be God's love: Psa 119:75, "Thou in very faithfulness hast afflicted me;" and the unclouded prosperity of the ungodly to be God's abandonment of them. The picture of the surprise of the wicked in the Day of Judgment, in the Wisdom of Solomon, is a comment on the prophet (Wisdom 5:1-5), "Then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labors; when they see it, they shall be troubled with terrible fear, and shall be amazed with the strangeness of his salvation, so far beyond all they looked for: and they, repenting and groaning for anguish of spirit, shall say within themselves, This was he whom we had sometimes in derision and a proverb of reproach: we fools counted his life madness and his end to be without honor: how is he numbered among the children of God, and his lot is among the saints!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: shall: Mal 3:14, Mal 3:15, Mal 1:4; Job 6:29, Job 17:10; Jer 12:15; Joe 2:14; Zac 1:6
discern: Gen 18:25; Psa 58:10, Psa 58:11; Isa 3:10, Isa 3:11; Dan 12:1-3; Mat 25:46; Rom 2:5, Rom 2:6; Th2 1:5-10
between him: Jos 24:15; Dan 3:17-26; Joh 12:26; Act 16:17, Act 27:23; Rom 1:9, Rom 6:16-22; Th1 1:9
John Gill
3:18 Then shall ye return,.... Either the wicked, who will be "converted" (z), as some render the word, and will have a different view of things, and change their minds and language; or they that feared the Lord, who at the time before spoken of will have a new turn of thought, and another and clear discerning of persons and things, and better judge of the dispensations of Providence: some that refer this to the resurrection of the dead, and the last judgment, understand it, as Abarbinel does, of the returning of souls to their bodies, when indeed the difference between persons after described will be very discernible; but it seems to refer to the time of Christ's first coming, and Jerusalem's destruction:
and discern between the righteous and the wicked; the difference between such who are really and truly righteous, who are here meant, even such who believe in Christ, and are justified by his righteousness; and those that are wicked, as all by nature are: though sometimes this character designs the more profane and abandoned, and even professors of religion; the difference between these is not always easily discerned; as for the righteous, they are not known and discerned by the world; and by reason of afflictions, temptations, and sins, they are apt to judge wrong of themselves; and sometimes are so left to fall into sin, that they look like others: and there are wicked men under the appearance of righteous men, as were the Scribes and Pharisees in Christ's time; but by the destruction that came upon them, and the preservation of such as believed in Christ, it was discernible who were wicked, and who were righteous; indeed, at the last day, this difference will be more visible; in the bodies of the righteous, which will be raised glorious, when those of the wicked will not; in their souls, having on the wedding garment, the robe of Christ's righteousness, and perfectly holy; and in their situation, being set at Christ's right hand, and the wicked at his left; and by the characters that will be given of them by the Judge, and the different sentences passed and executed on them:
between him that serveth God and him that serveth him not; that is, between such persons that serve the Lord, and him only, privately and publicly, in righteousness and true holiness, in spirit and in truth, with faith and fervency, with reverence and fear, heartily and willingly, seeking his glory, without any dependence on their services; and those that are ungodly, or only outwardly serve the Lord, for sinister ends, and with selfish views, and according to their own inventions, and the traditions of men, and not the will of God, as the Scribes and Pharisees; between whom, and Christ's sincere disciples and followers, the awful day, described in the next chapter Mal 4:1, will make a manifest difference.
(z) "et convertemini", Cocceius, Gussetius, so Pagninus, Montanus; "conversi", Drusius, Junius & Tremellius.
John Wesley
3:18 Ye - Ye contemners of God and religion, return to your reason, forced by the convincing power of God's judgments. Discern - Clearly see the happiness of the righteous, and your own misery, who perish in your wickedness.
Robert Jamieson, A. R. Fausset and David Brown
3:18 Then shall ye . . . discern--Then shall ye see the falseness of your calumny against God's government (Mal 3:15), that the "proud" and wicked prosper. Do not judge before the time till My work is complete. It is in part to test your disposition to trust in God in spite of perplexing appearances, and in order to make your service less mercenary, that the present blended state is allowed; but at last all ("ye," both godly and ungodly) shall see the eternal difference there really is "between him that serveth God and him that serveth Him not" (Ps 58:11).
return--Ye shall turn to a better state of mind on this point.