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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-15. Преступления Израиля и наказание его за них. 16-19. Будущее раскаяние Израиля. 20-25. Восстановление союза народа с Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter seems to be much the same with that of the foregoing chapter, and to point at the same events, and the causes of them. As there, so here, I. God, by the prophet, discovers sin to them, and charges it home upon them, the sin of their idolatry, their spiritual whoredom, their serving idols and forgetting God and their obligations to him, ver. 1, 2, 5, 8. II. He threatens to take away from them that plenty of all good things with which they had served their idols, and to abandon them to ruin without remedy, ver. 3, 4, 6, 7, 9-13. III. Yet he promises at last to return in ways of mercy to them for his own sake (ver. 14), to restore them to their former plenty (ver. 15), to cure them of their inclination to idolatry (ver. 16, 17), to renew his covenant with them (ver. 18-20), and to bless them with all good things, ver. 21-23.
Adam Clarke: Commentary on the Bible - 1831
The prophet exhorts his people to speak and to act as became those who obtained mercy of God; and to remonstrate strongly against the conduct of their mother, (Samaria), whose captivity is threatened on account of her forsaking God, and ascribing her prosperity to idols, Hos 2:1-5. As an amplification of this threatening, the prophet enumerates a series of afflictions which were to befall her to bring her to a sense of her duty to God; and of her folly in seeking after idols, and falsely ascribing to them the blessings of Providence, Hos 2:6-13. After these corrections, however, God promises to conduct Israel safely to their own land; perhaps alluding to their restoration from the Babylonish captivity, for this prophecy is supposed to have been delivered about two hundred and fifty years prior to this event, Hos 2:14, Hos 2:15. He farther engages to deal with them as a tender husband, and not as a severe master, as were the idols which they served, Hos 2:16, Hos 2:17. The rest of the chapter promises the people of God, the true Israel, security from every evil, with the possession of every blessing, under a new covenant; and that in terms full of beauty, energy, and consolation. Heaven and earth, and whatever they contain; all nature, and the God of nature, are represented as uniting to make the people of God happy; so that if they only breathe a wish, one part of nature, animate or inanimate, echoes it to another, and all join in sweet harmony to transmit it to the ear of the Almighty. "I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 2:1, The idolatry of the people; Hos 2:6, God's judgments against them; Hos 2:14, His promises of reconciliation with them.
John Gill
INTRODUCTION TO HOSEA 2
This chapter is an explanation of the former, proceeding upon the same argument in more express words. The godly Israelites are here called upon to lay before the body of the people their idolatry, ingratitude, obstinacy, and ignorance of the God of their mercies; and to exhort them to repentance, lest they should be stripped of all their good things, and be brought into great distress and difficulties; all their joy and comfort cease, and be exposed to shame and contempt, Hos 2:1, yet, notwithstanding, many gracious promises are made unto them, of their having the alluring and comfortable word of the Gospel; of a door of hope; of salvation being opened to them; of faith in the Lord, and affection to him as their husband; of the removal of all idolatry from them; of safety from all enemies; of their open espousal to Christ; of his hearing of their prayers, and giving them plenty of all good things; and of their multiplication, conversion, and covenant relation to God, Hos 2:14.
2:12:1: Ասացէ՛ք ցեղբայր ձեր՝ Ժողովուրդ իմ. եւ ցքոյրն Չողորմեալ[10358]. [10358] Բազումք. Եւ ցքոյրն ձեր Ողորմեալ։
1 «Ձեր եղբօրն ասացէ՛ք՝ “Իմ ժողովո՛ւրդ”,եւ ձեր քրոջը՝ “Ողորմած”:
2 Ձեր եղբայրներուն Ամմի*,Ու ձեր քոյրերուն Րուհամա* ըսէք։
Ասացէք [7]ցեղբայր ձեր Ժողովուրդ իմ, եւ [8]ցքոյրն ձեր` Ողորմեալ:

2:1: Ասացէ՛ք ցեղբայր ձեր՝ Ժողովուրդ իմ. եւ ցքոյրն Չողորմեալ[10358].
[10358] Բազումք. Եւ ցքոյրն ձեր Ողորմեալ։
1 «Ձեր եղբօրն ասացէ՛ք՝ “Իմ ժողովո՛ւրդ”,եւ ձեր քրոջը՝ “Ողորմած”:
2 Ձեր եղբայրներուն Ամմի*,Ու ձեր քոյրերուն Րուհամա* ըսէք։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Говорите братьям вашим: >, и сестрам вашим: >.
2:1 καὶ και and; even ἦν ειμι be ὁ ο the ἀριθμὸς αριθμος number τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how ἡ ο the ἄμμος αμμος sand τῆς ο the θαλάσσης θαλασσα sea ἣ ος who; what οὐκ ου not ἐκμετρηθήσεται εκμετρεω not even; neither ἐξαριθμηθήσεται εξαριθμεω and; even ἔσται ειμι be ἐν εν in τῷ ο the τόπῳ τοπος place; locality οὗ ου.1 where ἐρρέθη ερεω.1 state; mentioned αὐτοῖς αυτος he; him οὐ ου not λαός λαος populace; population μου μου of me; mine ὑμεῖς υμεις you ἐκεῖ εκει there κληθήσονται καλεω call; invite υἱοὶ υιος son θεοῦ θεος God ζῶντος ζαω live; alive
2:1 אִמְר֥וּ ʔimrˌû אמר say לַ la לְ to אֲחֵיכֶ֖ם ʔᵃḥêḵˌem אָח brother עַמִּ֑י ʕammˈî עַמִּי Ammi וְ wᵊ וְ and לַ la לְ to אֲחֹֽותֵיכֶ֖ם ʔᵃḥˈôṯêḵˌem אָחֹות sister רֻחָֽמָה׃ ruḥˈāmā רֻחָמָה Ruhamah
2:1. dicite fratribus vestris Populus meus et sorori vestrae Misericordiam consecutaSay ye to your brethren: You are my people: and to your sister: Thou hast obtained mercy.
1. Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.
Say ye unto your brethren, Ammi; and to your sisters, Ruhamah:

2:1 Говорите братьям вашим: <<Мой народ>>, и сестрам вашим: <<Помилованная>>.
2:1
καὶ και and; even
ἦν ειμι be
ο the
ἀριθμὸς αριθμος number
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ὡς ως.1 as; how
ο the
ἄμμος αμμος sand
τῆς ο the
θαλάσσης θαλασσα sea
ος who; what
οὐκ ου not
ἐκμετρηθήσεται εκμετρεω not even; neither
ἐξαριθμηθήσεται εξαριθμεω and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
οὗ ου.1 where
ἐρρέθη ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
οὐ ου not
λαός λαος populace; population
μου μου of me; mine
ὑμεῖς υμεις you
ἐκεῖ εκει there
κληθήσονται καλεω call; invite
υἱοὶ υιος son
θεοῦ θεος God
ζῶντος ζαω live; alive
2:1
אִמְר֥וּ ʔimrˌû אמר say
לַ la לְ to
אֲחֵיכֶ֖ם ʔᵃḥêḵˌem אָח brother
עַמִּ֑י ʕammˈî עַמִּי Ammi
וְ wᵊ וְ and
לַ la לְ to
אֲחֹֽותֵיכֶ֖ם ʔᵃḥˈôṯêḵˌem אָחֹות sister
רֻחָֽמָה׃ ruḥˈāmā רֻחָמָה Ruhamah
2:1. dicite fratribus vestris Populus meus et sorori vestrae Misericordiam consecuta
Say ye to your brethren: You are my people: and to your sister: Thou hast obtained mercy.
1. Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Ст. 1: по своему содержанию относится к концу предшествующей главы и содержит утешительное обетование о том, что Израилю возвращена будет милость Божия. Говорите: пророк созерцает народ помилованный Богом и требует от его сочленов, чтобы от обращались друг к другу с новыми именами (ammi - Мой народ, ruchamah - Помилованная), которые даны им Богом. Содержащееся в конце 1-й гл. (ст. 10: и 11) и в начале 11-й предвозвещение пророка о предстоящем изменении судьбы Израиля отчасти исполнилось в факте возвращения из Вавилонского плена, когда под главенством потомка Давидова Зоровавеля остатки десятиколенного царства соединились с Иудеями. Но взор пророка, очевидно, проникает в рассматриваемых стихах и в более отдаленное будущее, и здесь именно пророк ожидает исполнения своих предсказаний. Число сынов Израилевых, стало как песок морской только тогда, когда явился Израиль по духу, когда в Церковь Христову стали вступать все уверовавшие во Христа. Слова пророка: там, где говорили им: "вы не Мой народ", будут говорить им: "вы сыны Бога живаго" во всей полноте осуществилось только тогда, когда сынами Божиими стали и язычники, через вступление в Церковь. Поэтому Ап. Петр (1: Пет II:10) и Павел (Рим IX:26) и приводят слова пророка Осии I:10: как пророчество о призвании язычников к богосыновству во Христе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. 2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; 3 Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst. 4 And I will not have mercy upon her children; for they be the children of whoredoms. 5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
The first words of this chapter some make the close of the foregoing chapter, and add them to the promises which we have here of the great things God would do for them. When they shall have appointed Christ their head, and centered in him, then let them say to one another, with triumph and exultation (let the prophets say it to them, so the Chaldee--Comfort you, comfort you, my people, is now their commission), "say to them, Ammi, and Ruhamah; call them so again, for they shall no longer lie under the reproach and doom of Lo-ammi and Lo-ruhamah; they shall now be my people again, and shall obtain mercy." God's spiritual Israel, made up of Jews and Gentiles without distinction, shall call one another brethren and sisters, shall own one another for the people of God and beloved of him, and, for that reason, shall embrace one another, and stir up one another both to give thanks for and to walk worthy of this common salvation which they partake of. Or rather, because the following words seem to have a coherence with these, these also are designed for conviction and humiliation. The mother (v. 2) seems to be the same with the brethren and sisters (v. 1), the church of the ten tribes, the body of the people, who were brethren, and in a special manner with the heads and leaders, who were as the mother by whom the rest were brought up and nursed. But who are the children that must plead with their mother thus? Either, 1. The godly that were among them, that witnessed against the iniquities of the times, let them boldly go on to bear their testimony against the idolatries and gross corruptions that prevail among them. Let those that had not bowed the knee to Baal reason the case with those that had, and endeavour to convince them with such arguments as are here put into their mouths. Note, Private persons may, and ought in their places, to appear and plead against the public profanations of God's name and worship. Children may humbly and modestly argue with their parents when they do amiss: Plead with your mother, plead, as Jonathan with Saul concerning David. Or, 2. The sufferers among them, that shared in the calamities of the times, let them not complain of God, let them not quarrel with him, nor lay the blame on him, as if he had dealt hardly with them, and not like a tender father. No; let them plead with their mother, and lay the fault on her, where it ought to be laid; compare Isa. l. 1. "For her transgressions is your mother put away; she may thank herself, and you may thank her for all your miseries." Let us see now how they must plead with her.
I. They must put here in mind of the relation wherein she had stood to God, the kindness he had had for her, the many favours he had bestowed upon her, and the further favours he had designed her. Let them tell their brethren and sisters that they had been Ammi and Ruhamah, that they had been God's people and vessels of his mercy, and might have been so still if it had not been their own fault, v. 1. Note, Our relation to God and dependence on him are a great aggravation of our revolts from him and rebellions against him.
II. They must, in God's name, charge her with the violation of the marriage-covenant between her and God. Let them tell her that God does not look upon her as his wife, nor upon himself as her husband any longer. Tell her (v. 2) that she is not my wife, neither am I her husband, that by her spiritual whoredom she has forfeited all the honour and comfort of her relation to God, and provoked him to give her a bill of divorce. Note, No consideration can be more powerful to awaken us to repentance than the provocation we have by sin given to God to disown and cast us off. It is time to look about us, and to think what course we must take, when God threatens to reject us; for woe unto us if he be not our husband. They must charge this home upon her (v. 5): Their mother has played the harlot; their congregation has run a whoring after false prophets (so the Chaldee), or, rather, after idols, wherein they were encouraged by their false prophets; she that conceived them has done shamefully, in making and worshipping idols. An idol is called a shame (ch. ix. 10) and idolatry is a shameful thing. It is not only an affront to God, but a reproach to men, to fall down to the stock of a tree, as the prophet speaks. Or it denotes that the sinner was shameless, impudent in sin, and could not blush; Jer. vi. 15. Or, She has made ashamed, has made all that see her ashamed of her; her own children are ashamed of their relation to her.
III. They must upbraid her with her horrid ingratitude to God her benefactor, in ascribing to her idols the glory of the gifts he had given her, and then giving that for a reason why she paid them the homage due to him only, v. 5. In this she did shamefully indeed, that she said, I will go after my lovers that give me my bread and my water. Observe here, 1. Her wicked resolution to persist in idolatry, notwithstanding all that God said, both by his prophets and by his providences, to draw her from it. She said, Whatever is offered to the contrary, I will go after my lovers, or those that cause me to love them, whom I cannot but be in love with. The Chaldee understands it of the nations whose alliance Israel courted and depended upon, who supplied them with what they needed. But it is rather to be understood of the idols they worshipped, to justify their love of which they called them their lovers. See who do shamefully; those that are wilful and resolute in sin, and those that openly profess and own their resolution to go on in it. See the folly of idolaters, to call those their lovers that had not so much as life; yet let us learn to call our God our lover; let us keep up good thoughts of him, and put a high value upon our interest in him and in his love. 2. The gross mistake upon which this resolution was grounded: "I will go after my lovers, because they give me my bread and my water, which are necessary to sustain the body, my wool and my flax, which are necessary to clothe the body, and pleasant things, my oil, and my drink, my liquors" (so the word is), "wine and strong drink." Note, (1.) The things of sense are the best things with carnal hearts, and the most powerful attractives, in pursuit of which they care not what they follow after. The God of Israel set before them his statutes and judgments (Deut. iv. 8), more to be desired than gold, and sweeter than honey (Ps. cxix. 10), promised them his favour, which would put gladness in their hearts more than corn, wine, and oil (Ps. iv. 7); but they had no relish at all for these things. Whence they thought their oil and their drink came, thither they would return their best affections. O curvæ in terram animæ et cœlestium inanes!--O degenerate minds, bending towards the earth, and devoid of every thing heavenly! (2.) It is a great abuse and injury to God, in pursuance of the pleasures and delights of sense to forsake him, who not only gives us better things, but gives us even those things too. The idolaters made Ceres the goddess of their corn, Bacchus the god of their wine, &c., and then foolishly fancied they had their corn and wine from these, forgetting the Lord their God, who both gave them that good land and gave them power to get wealth out of it. (3.) Many are hardened in sin by their worldly prosperity. They had an abundance of those things when they served their idols, and then imagined them to be given them by their idols, which kept them to their service; thus they argued (Jer. xliv. 17, 18), While we burnt incense to the queen of heaven we had plenty of victuals.
IV. They must persuade her to repent and reform. God will disown her if she persist in her whoredoms; let her therefore put away her whoredoms, v. 2. Let her be convinced that it is possible for her to reform; the idols, dear as they are, may yet be parted with; and it will certainly be well with her if she do reform. Note, Our pleading with sinners must be to drive them to repentance, not to drive them to despair. Let her put away her whoredoms and her adulteries; the doubling of words to the same purport, and both plural, denotes the abundance of idolatries they were guilty of, all which must be abandoned ere God would be reconciled to them. Let her put them out of her sight, as detestable things which she cannot endure to look upon; let her say unto them, Get you hence, Isa. xxx. 22. Let her put them from her face and from between her breasts, that is, let her not do as harlots use to do, that both discover their own wicked disposition, and allure others to wickedness, by painting their faces, and exposing their naked breasts, and adorning them; let her not thus, by annexing all possible gaieties and pleasures to the worship of idols, engage herself and allure others to it. Let her put away all these. Every sinful course, persisted in, is an adulterous departure from God. And here we may see what it is truly to repent of it and turn from it. 1. True penitents will forsake both open sins, will put away not only the whoredoms that lie in sight, but those that lie in secret between their breasts, the sin that is rolled under the tongue as a sweet morsel. 2. They will both avoid the outward occasions of sin and mortify the inward disposition to it. Idolaters walked after their own eyes, which went a whoring after their idols (Ezek. vi. 9, Deut. iv. 19), and therefore they must put them away out of their sight, lest they should be tempted to worship them. Look not upon the wine when it is red. But that is not enough: the axe must be laid to the root; the corrupt bent and inclination of the heart must be changed, and it must be put away from between the breasts, that Christ alone may have the innermost and uppermost place there. Cant. i. 13.
V. They must show her the utter ruin that will certainly be the fatal consequence of her sin if she do not repent and reform (v. 3): Lest I strip her naked. This comes in here not by way of sentence passed upon her, but by way of warning given to her, that she may prevent it: Let her put away her whoredoms, that I may not strip her naked (so it may be read), intimating that God waits to show mercy to sinners, if they would but qualify themselves for that mercy. It is here threatened that God will deal with her as the just and jealous husband at length does with an adulterous wife, that has filled his house with a spurious brood, and will not be reclaimed; he turns her and her children out of doors and sends them a begging; I will not have mercy upon her children (v. 4); the particular persons that share in the calamity of the nation, and the rising generation, shall be ruined by it, for they are children of whoredoms, and keep up the vain conversation received by tradition from their fathers. Now it is here threatened that they shall be both stripped and starved. They thought their idols gave them their bread and their water, their wool and their flax; but God, by taking them away, will let them know that it was he that gave them. 1. She shall be stripped: Lest I strip her of all her ornaments which she is proud of, and with which she courts her lovers, strip her and set her as in the day that she was born, send her as naked out of the world as she came into it; this death does, Job i. 21. I will strip her, and so expose her to cold, and expose her to shame; and justly is she exposed to shame that did shamefully, v. 5. The day when God brought them out of Egypt, where they were no better than slaves and beggars, was the day in which they were born; and God threatens to bring them back to as low and miserable a condition as he then found them in. Whatever they had that either gained them respect or screened them from contempt, among their neighbours, should be taken from them. See Ezek. xvi. 4, 39. 2. She shall be starved, shall be deprived not only of her honours, but of her comforts and necessary supports. She shall be famished, shall be made as a wilderness and a dry land, and slain with thirst. She that boasted so much of her bread and water, her oil and her drinks, which her lovers had given her, shall not have so much as necessary food. The land shall not afford subsistence for the inhabitants, for want of the rain of heaven; or, if it do, it shall be taken from them by the enemy, so that the rightful owners shall perish for want of it. Some understand it thus: I will make her as she was in the wilderness, and set her as she was in the desert land, where she was sometimes ready to perish for thirst. So it explains the former part of the verse: I will set her as in the day that she was born; for it was in the vast howling wilderness that Israel was first formed into a people. They shall be in as deplorable a condition as their fathers were, whose carcases fell in the wilderness, and in this respect, worse, that then the children were reserved to be heirs of the land of promise, but now I will not have mercy upon her children, for their mother has played the harlot.
Adam Clarke: Commentary on the Bible - 1831
2:1: Say ye unto your brethren, Ammi - I prefer the interpretation of these proper names. Say ye unto your brethren, My People; and, to your sisters, who have Obtained Mercy.
Albert Barnes: Notes on the Bible - 1834
2:1: Say ye unto your brethren, Ammi - that is, "My people, and to your sisters, Ruhamah," i. e., "beloved or tenderly pitied." The words form a climax of the love of God. First, the people scattered , unpitied , and disowned by God , is re-born of God; then it is declared to be in continued relation to God, "My people;" then to be the object of his yearning love. The words, "My people," may be alike filled up, "ye are My people," and "be ye My people." They are words of hope in prophecy, "ye shall be again My people;" they become words of joy in each stage of fulfillment. They are words of mutual joy and gratulation, when obeyed; they are words of encouragement, until obeyed. God is reconciled to us, and willeth that we be reconciled to Him. Among those who already are God's people, they are the voice of the joy of mutual love in the oneness of the Spirit of adoption; "we are His people;" to those without (whether the ten tribes, or the Jews of heretics,) they are the voice of those who know in whom they have believed, "Be ye also His people." Despair of the salvation of none, but, with brotherly love, call them to repentance and salvation."
This verse closes what went before, as God's Rev_ersal of His own sentence, and anticipates what is to come (Hos 5:14 ff). God commands the prophets and all those who love Him, to appeal to those who forget Him, holding out to them the mercy in store for them also, if they will return to Him. He bids them not to despise those yet alien from Him, "but to treat as brethren and sisters, those whom God willeth to introduce into His house, and to call to the riches of His inheritance."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: unto: Hos 1:9-11
Ammi: That is, My people, Exo 19:5, Exo 19:6; Jer 31:33, Jer 32:38; Eze 11:20, Eze 36:28, Eze 37:27; Zac 13:9
Ruhamah: That is, Having obtained mercy, Hos 2:23; Rom 11:30, Rom 11:31; Co2 4:1; Ti1 1:13; Pe1 2:10
Carl Friedrich Keil and Franz Delitzsch
2:1
To confirm the certainty of this most joyful turn of events, the promise closes with the summons in Hosea 2;Hos 1:1-11 : "Say ye to your brethren: My people; and to your sisters, Favoured." The prophet "sees the favoured nation of the Lord (in spirit) before him, and calls upon its members to accost one another joyfully with the new name which had been given to them by God" (Hengstenberg). The promise attaches itself in form to the names of the children of the prophet. As their names of ill omen proclaimed the judgment of rejection, so is the salvation which awaits the nation in the future announced to it here by a simple alteration of the names into their opposite through the omission of the לא.
So far as the fulfilment of this prophecy is concerned, the fact that the patriarchal promise of the innumerable multiplication of Israel is to be realized through the pardon and restoration of Israel, as the nation of the living God, shows clearly enough that we are not to look for this in the return of the ten tribes from captivity to Palestine, their native land. Even apart from the fact, that the historical books of the Bible (Ezra, Nehemiah, and Esther) simply mention the return of a portion of the tribes of Judah and Benjamin, along with the priests and Levites, under Zerubbabel and Ezra, and that the numbers of the ten tribes, who may have attached themselves to the Judaeans on their return, or who returned to Galilee afterwards as years rolled by, formed but a very small fraction of the number that had been carried away (compare the remarks on 4Kings 17:24); the attachment of these few to Judah could not properly be called a union of the sons of Israel and of the sons of Judah, and still less was it a fulfilment of the word, "They appoint themselves one head." As the union of Israel with Judah is to be effected through their gathering together under one head, under Jehovah their God and under David their king, this fulfilment falls within the Messianic times, and hitherto has only been realized in very small beginnings, which furnish a pledge of their complete fulfilment in the last times, when the hardening of Israel will cease, and all Israel be converted to Christ (Rom 11:25-26). It is by no means difficult to bring the application, which is made of our prophecy in 1Pet 2:10 and Rom 9:25-26, into harmony with this. When Peter quotes the words of this prophecy in his first epistle, which nearly all modern commentators justly suppose to have been written to Gentile Christians, and when Paul quotes the very same words (Hos 2:1, with Hos 1:10) as proofs of the calling of the Gentiles to be the children of God in Christ; this is not merely an application to the Gentiles of what is affirmed of Israel, or simply the clothing of their thoughts in Old Testament words, as Huther and Wiesinger suppose, but an argument based upon the fundamental thought of this prophecy. Through its apostasy from God, Israel had become like the Gentiles, and had fallen from the covenant of grace with the Lord. Consequently, the re-adoption of the Israelites as children of God was a practical proof that God had also adopted the Gentile world as His children. "Because God had promised to adopt the children of Israel again, He must adopt the Gentiles also. Otherwise this resolution would rest upon mere caprice, which cannot be thought of in God" (Hengstenberg). Moreover, although membership in the nation of the Old Testament covenant rested primarily upon lineal descent, it was by no means exclusively confined to this; but, from the very first, Gentiles also were received into the citizenship of Israel and the congregation of Jehovah through the rite of circumcision, and could even participate in the covenant mercies, namely, in the passover as a covenant meal (Ex 12:14). There was in this an indirect practical prophecy of the eventual reception of the whole of the Gentile world into the kingdom of God, when it should attain through Christ to faith in the living God. Even through their adoption into the congregation of Jehovah by means of circumcision, believing Gentiles were exalted into children of Abraham, and received a share in the promises made to the fathers. And accordingly the innumerable multiplication of the children of Israel, predicted in Rom 9:10, is not to be restricted to the actual multiplication of the descendants of the Israelites now banished into exile; but the fulfilment of the promise must also include the incorporation of believing Gentiles into the congregation of the Lord (Is 44:5). This incorporation commenced with the preaching of the gospel among the Gentiles by the apostles; it has continued through all the centuries in which the church has been spreading in the world; and it will receive its final accomplishment when the fulness of the Gentiles shall enter into the kingdom of God. And as the number of the children of Israel is thus continually increased, this multiplication will be complete when the descendants of the children of Israel, who are still hardened in their hearts, shall turn to Jesus Christ as their Messiah and Redeemer (Rom 11:25-26).
Geneva 1599
2:1 Say ye unto your (a) brethren, Ammi; and to your sisters, Ruhamah.
(a) Seeing that I have promised you deliverance, it remains that you encourage one another to embrace this promise, considering that you are my people on whom I will have mercy.
John Gill
2:1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. These words are to be considered either in connection with the latter part of the preceding chapter, and as directed to the sons of the living God, who had not been, but now were, "Ammi", the Lord's people; and who had not, but now have, "Ruhamah", obtained mercy; which grace and mercy shown them, it became them to speak of one to another, to affect their hearts mutually with it, and to glorify God for it, Mal 3:16 as also to speak of it to their carnal relations, that so, if it was the will of God, it might be of use to them, to show them the state they were in, the danger of it, their need of the grace and mercy of God, and the hope there was by their own instance and example of obtaining it; see Rom 9:1, or as directed to the converted Jews that appointed Christ their Head, and believed in him; exhorting them to own the believing Gentiles as their brethren and sisters, since they were the spiritual seed of Abraham their father, and walked in the steps of his faith; and to call them Ammi and Ruhamah, since they, who were not the people of God, now were, and who had not obtained mercy, now have obtained mercy, 1Pet 2:10, or else they may be considered as in connection with the following words,
plead with your mother; and that either as spoken to the two tribes of Judah and Benjamin, who were the people of God, retained the pure worship of God, and obtained mercy of the Lord, Hos 1:7,
"O ye Ammi and Ruhamah, that are the Lord's people, and he has had mercy on; stir up and exhort your brethren and sisters of the ten tribes, for so they were, notwithstanding their separation, 3Kings 12:4, to contend with their mother, the body of the nation, about idolatry and departure from God;''
or as spoken to the godly among the ten tribes, who were the real people of God, and sharers in his grace and mercy; the remnant he reserved for himself, who had not bowed their knees to idols; or as the command of God by the prophet, to the people of Israel, to exhort one another to contend with their mother, who were, as yet, the Lord's people, had mercy shown them, when this prophecy was delivered out; though, in case of obstinacy and impenitence, they were threatened with a "Loammi" and "Loruhamah"; so Schmidt, who thinks that "ammi" and "ruhamah" are put by way of "apposition to your brethren and sisters", in which he seems to be right. Aben Ezra thinks the words are spoken ironically, like those in Eccles 11:9, and others, but without reason. The Targum is,
"O ye prophets, say to your brethren, and my people, and I will have mercy on your congregation;''
but whether the words are spoken to the Jewish converts who first believed in Christ, were his people, received grace and mercy from him, and stood in the relation of brethren and sisters to one another, both in a natural and spiritual sense, to stir up one another to reprove their mother, the Jewish church, for rejecting Christ, saying, as follows:
John Wesley
2:1 Ye - Who of no people are made a people, who were once unpitied, but now have obtained mercy. Your brethren - To those of the ten tribes, who are your brethren. Ammi - Let them know that yet they are the people of God, they are still within the covenant of their father Abraham, if they will as their father, walk with God, all shall be well.
Robert Jamieson, A. R. Fausset and David Brown
2:1 APPLICATION OF THE SYMBOLS IN THE FIRST CHAPTER. (Hos. 2:1-23)
Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.
Say . . . unto . . . brethren, Ammi, &c.--that is, When the prediction (Hos 1:11) shall be accomplished, then ye will call one another, as brothers and sisters in the family of God, Ammi and Ruhamah.
2:22:2: Դատեցարո՛ւք ընդ մօրն ձերում, դատեցարո՛ւք. զի այն ո՛չ է իմ կին, եւ ես ո՛չ եմ այր նորա. եւ բարձից զպոռնկութիւն նորա յերեսաց իմոց, եւ զշնութիւն նորա ՚ի միջոյ ստեանց իւրոց[10359]։ [10359] Այլք. Զի նա ոչ է իմ կին։ Ոմանք. ՚Ի միջոյ ստեանց իմոց։
2 Դա՛տ արէք ձեր մօր հետ, դա՛տ արէք,քանի որ նա իմ կինը չէ,եւ ես նրա ամուսինը չեմ: Ես կը վերացնեմ նրա պոռնկութիւնը իմ ներկայութիւնիցեւ շնութիւնը՝ իր ստինքների միջից,
2 Վիճեցէ՛ք ձեր մօրը հետ, վիճեցէք, Քանզի անիկա իմ կինս չէ Ու ես անոր այրը չեմ։Անիկա իր երեսէն իր պոռնկութիւնները Ու իր ծիծերուն մէջէն իր շնութիւնները թող վերցնէ,
Դատեցարուք ընդ մօր ձերում, դատեցարուք, զի այն ոչ է իմ կին, եւ ես ոչ եմ այր նորա. եւ [9]բարձից զպոռնկութիւն նորա յերեսաց իմոց, եւ զշնութիւն նորա`` ի միջոյ ստեանց իւրոց:

2:2: Դատեցարո՛ւք ընդ մօրն ձերում, դատեցարո՛ւք. զի այն ո՛չ է իմ կին, եւ ես ո՛չ եմ այր նորա. եւ բարձից զպոռնկութիւն նորա յերեսաց իմոց, եւ զշնութիւն նորա ՚ի միջոյ ստեանց իւրոց[10359]։
[10359] Այլք. Զի նա ոչ է իմ կին։ Ոմանք. ՚Ի միջոյ ստեանց իմոց։
2 Դա՛տ արէք ձեր մօր հետ, դա՛տ արէք,քանի որ նա իմ կինը չէ,եւ ես նրա ամուսինը չեմ: Ես կը վերացնեմ նրա պոռնկութիւնը իմ ներկայութիւնիցեւ շնութիւնը՝ իր ստինքների միջից,
2 Վիճեցէ՛ք ձեր մօրը հետ, վիճեցէք, Քանզի անիկա իմ կինս չէ Ու ես անոր այրը չեմ։Անիկա իր երեսէն իր պոռնկութիւնները Ու իր ծիծերուն մէջէն իր շնութիւնները թող վերցնէ,
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 Судитесь с вашею матерью, судитесь; ибо она не жена Моя, и Я не муж ее; пусть она удалит блуд от лица своего и прелюбодеяние от грудей своих,
2:2 καὶ και and; even συναχθήσονται συναγω gather οἱ ο the υἱοὶ υιος son Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him καὶ και and; even θήσονται τιθημι put; make ἑαυτοῖς εαυτου of himself; his own ἀρχὴν αρχη origin; beginning μίαν εις.1 one; unit καὶ και and; even ἀναβήσονται αναβαινω step up; ascend ἐκ εκ from; out of τῆς ο the γῆς γη earth; land ὅτι οτι since; that μεγάλη μεγας great; loud ἡ ο the ἡμέρα ημερα day τοῦ ο the Ιεζραελ ιεζραελ Iezrael
2:2 רִ֤יבוּ rˈîvû ריב contend בְ vᵊ בְּ in אִמְּכֶם֙ ʔimmᵊḵˌem אֵם mother רִ֔יבוּ rˈîvû ריב contend כִּֽי־ kˈî- כִּי that הִיא֙ hî הִיא she לֹ֣א lˈō לֹא not אִשְׁתִּ֔י ʔištˈî אִשָּׁה woman וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i לֹ֣א lˈō לֹא not אִישָׁ֑הּ ʔîšˈāh אִישׁ man וְ wᵊ וְ and תָסֵ֤ר ṯāsˈēr סור turn aside זְנוּנֶ֨יהָ֙ zᵊnûnˈeʸhā זְנוּנִים fornication מִ mi מִן from פָּנֶ֔יה ppānˈeʸh פָּנֶה face וְ wᵊ וְ and נַאֲפוּפֶ֖יהָ naʔᵃfûfˌeʸhā נַאֲפוּפִים adultery מִ mi מִן from בֵּ֥ין bbˌên בַּיִן interval שָׁדֶֽיהָ׃ šāḏˈeʸhā שַׁד breast
2:2. iudicate matrem vestram iudicate quoniam ipsa non uxor mea et ego non vir eius auferat fornicationes suas a facie sua et adulteria sua de medio uberum suorumJudge your mother, judge her: because she is not my wife, and I am not her husband. Let her put away her fornications from her face, and her adulteries from between her breasts.
2. Plead with your mother, plead; for she is not my wife, neither am I her husband: and let her put away her whoredoms from her face, and her adulteries from between her breasts;
Plead with your mother, plead: for she [is] not my wife, neither [am] I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts:

2:2 Судитесь с вашею матерью, судитесь; ибо она не жена Моя, и Я не муж ее; пусть она удалит блуд от лица своего и прелюбодеяние от грудей своих,
2:2
καὶ και and; even
συναχθήσονται συναγω gather
οἱ ο the
υἱοὶ υιος son
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
καὶ και and; even
θήσονται τιθημι put; make
ἑαυτοῖς εαυτου of himself; his own
ἀρχὴν αρχη origin; beginning
μίαν εις.1 one; unit
καὶ και and; even
ἀναβήσονται αναβαινω step up; ascend
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
μεγάλη μεγας great; loud
ο the
ἡμέρα ημερα day
τοῦ ο the
Ιεζραελ ιεζραελ Iezrael
2:2
רִ֤יבוּ rˈîvû ריב contend
בְ vᵊ בְּ in
אִמְּכֶם֙ ʔimmᵊḵˌem אֵם mother
רִ֔יבוּ rˈîvû ריב contend
כִּֽי־ kˈî- כִּי that
הִיא֙ הִיא she
לֹ֣א lˈō לֹא not
אִשְׁתִּ֔י ʔištˈî אִשָּׁה woman
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
לֹ֣א lˈō לֹא not
אִישָׁ֑הּ ʔîšˈāh אִישׁ man
וְ wᵊ וְ and
תָסֵ֤ר ṯāsˈēr סור turn aside
זְנוּנֶ֨יהָ֙ zᵊnûnˈeʸhā זְנוּנִים fornication
מִ mi מִן from
פָּנֶ֔יה ppānˈeʸh פָּנֶה face
וְ wᵊ וְ and
נַאֲפוּפֶ֖יהָ naʔᵃfûfˌeʸhā נַאֲפוּפִים adultery
מִ mi מִן from
בֵּ֥ין bbˌên בַּיִן interval
שָׁדֶֽיהָ׃ šāḏˈeʸhā שַׁד breast
2:2. iudicate matrem vestram iudicate quoniam ipsa non uxor mea et ego non vir eius auferat fornicationes suas a facie sua et adulteria sua de medio uberum suorum
Judge your mother, judge her: because she is not my wife, and I am not her husband. Let her put away her fornications from her face, and her adulteries from between her breasts.
2. Plead with your mother, plead; for she is not my wife, neither am I her husband: and let her put away her whoredoms from her face, and her adulteries from between her breasts;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Со стихом 2-м начинается обличение преступлений Израиля. Как видно из ст. 3, 6, 8: речь ведется от лица Иеговы, а не от имени пророка. Судитесь с вашею матерью. Пророк представляет под образом матери целое общество Израиля, по отношению к которому отдельные члены являются детьми. Призыв пророка обращен к тем членам, которые во время уклонения в идолопоклонство целого народа, оставались верными Иегове. Судитесь, т. е. протестуйте, противостаньте нечестию, дабы предотвратить наказание. Двукратным повторением призыва (судитесь, судитесь) пророк выставляет на вид настойчивость этого призыва и необходимость скорей ему последовать. Пусть она удалит блуд от лица своего: обращение относится и к Гомери, очевидно, нарушившей брачный союз с пророком и к Израилю, осквернившему завет с Иеговою. По отношению к Израилю блудом является уклонение в служение Ваалам. В греч. и слав. т. вместо повел. накл. пусть удалит читается будущ. вр. и отвергу.
Adam Clarke: Commentary on the Bible - 1831
2:2: Plead with your mother - People of Judah, accuse your mother, (Jerusalem), who has abandoned my worship, and is become idolatrous, convince her of her folly and wickedness, and let her return to him from whom she has so deeply revolted.
Albert Barnes: Notes on the Bible - 1834
2:2: Plead with your mother, plead - The prophets close the threats of coming judgments with the dawn of after-hopes; and from hopes they go back to God's judgments against sin, pouring in wine and oil into the wounds of sinners. The "mother" is the Church or nation; the "sons," are its members, one by one. These, when turned to God, must plead with their mother, that she turn also. When involved in her judgments, they must plead with her, and not accuse God. God "had not forgotten to be gracious;" but she "kept not His love, and refused His friendship, and despised the purity of spiritual communion with Him, and would not travail with the fruit of His will." : "The sons differ from the mother, as the inventor of evil from those who imitate it. For as, in good, the soul which, from the Spirit of God, conceiveth the word of truth, is the mother, and whoso profiteth by hearing the word of doctrine from her mouth, is the child, so, in evil, whatsoever soul inventeth evil is the mother, and whoso is deceived by her is the son. So in Israel, the adulterous mother was the synagogue, and the individuals deceived by her were the sons."
"Ye who believe in Christ, and are both of Jews and Gentiles, say ye to the broken branches and to the former people which is cast off, "My people," for it is your brother; and "Beloved," for it is "your sister." For when Rom 11:25-26 the fulness of the Gentiles shall have come in, then shall all Israel be saved. In like way we are bidden not to despair of heretics, but to incite them to repentance, and with brotherly love to long for their salvation" .
For she is not My wife - God speaketh of the spiritual union between Himself and His people whom He had chosen, under the terms of the closest human oneness, of husband and wife. She was no longer united to Him by faith and love, nor would He any longer own her. Plead therefore with her earnestly as orphans, who, for her sins, have lost the protection of their Father.
Let her therefore put away her whoredoms - So great is the tender mercy of God. He says, let her but put away her defilements, and she shall again be restored, as if she had never fallen; let her but put away all objects of attachment, which withdrew her from God, and God will again be All to her.
Adulteries, whoredores - God made the soul for Himself; He betrothed her to Himself through the gift of the Holy Spirit; He united her to Himself. All love, then, out of God, is to take another, instead of God. "whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee." "Adultery" is to become another's than His, the Only Lord and Husband of the soul. Whoredom is to have many other objects of sinful love. Love is one, for One. The soul which has forsaken the One, is drawn here and there, has manifold objects of desire, which displace one another, because none satisfies. Hence, the prophet speaks of "fornications, adulteries;" because the soul, which will not rest in God, seeks to distract herself from her unrest and unsatisfiedness, by heaping to herself manifold lawless pleasures, out of, and contrary to the will of, God.
From before her - Literally "from her face." The face is the seat of modesty, shame, or shamelessness. Hence, in Jeremiah God says to Judah, "Thou hadst a harlot's forehead; thou refusedst to be ashamed" Jer 3:3; and "they were not at all ashamed, neither will they blush" Jer 6:15. The eyes, also, are the "windows" Jer 9:21, through which "death," i. e., lawless desire, "enters into" the soul, and takes it captive.
From her breasts - These are exposed, adorned, degraded in disorderly love, which they are employed to allure. Beneath too lies the heart, the seat of the affections. It may mean then, that she should no more gaze with pleasure on the objects of her sin, nor allow her heart to dwell on tilings which she loved sinfully. Whence it is said of the love of Christ, which should keep the soul free from all unruly passions which might offend him Sol 1:13, "My Well-beloved shall lie all night between my breasts Sol 8:6, as a seal upon the heart" beneath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: Plead with: Isa 58:1; Jer 2:2, Jer 19:3; Eze 20:4, Eze 23:45; Mat 23:37-39; Act 7:51-53; Co2 5:16
she: Isa 50:1; Jer 3:6-8
let: Hos 1:2; Jer 3:1, Jer 3:9, Jer 3:13; Eze 16:20, Eze 16:25, Eze 23:43
Carl Friedrich Keil and Franz Delitzsch
2:2
What the prophet announced in Hosea 1:2-2:1, partly by a symbolical act, and partly also in a direct address, is carried out still further in the section before us. The close connection between the contents of the two sections is formally indicated by the simple fact, that just as the first section closed with a summons to appropriate the predicted salvation, so the section before us commences with a call to conversion. As Rckert aptly says, "The significant pair give place to the thing signified; Israel itself appears as the adulterous woman." The Lord Himself will set bounds to her adulterous conduct, i.e., to the idolatry of the Israelites. By withdrawing the blessings which they have hitherto enjoyed, and which they fancy that they have received from their idols, He will lead the idolatrous nation to reflection and conversion, and pour the fulness of the blessings of His grace in the most copious measure upon those who have been humbled and improved by the punishment. The threatening and the announcement of punishment extend from Hos 2:2 to Hos 2:13; the proclamation of salvation commences with Hos 2:14, and reaches to the close of Hos 2:23. The threatening of punishment is divided into two strophes, viz., Hos 2:2-7 and Hos 2:8-13. In the first, the condemnation of their sinful conduct is the most prominent; in the second, the punishment is more fully developed.
"Reason with your mother, reason! for she is not my wife, and I am not her husband: that she put away her whoredom from her countenance, and her adultery from between her breasts." Jehovah is the speaker, and the command to get rid of the whoredom is addressed to the Israelites, who are represented as the children of the adulterous wife. The distinction between mother and children forms part of the figurative drapery of the thought; for, in fact, the mother had no existence apart from the children. The nation or kingdom, regarded as an ideal unity, is called the mother; whereas the several members of the nation are the children of this mother. The summons addressed to the children to contend or reason with this mother, that she may give up her adultery, presupposes that, although the nation regarded as a whole was sunken in idolatry, the individual members of it were not all equally slaves to it, so as to have lost their susceptibility for the divine warning, or the possibility of conversion. Not only had the Lord reserved to Himself seven thousand in Elijah's time who had not bowed their knees to Baal, but at all times there were many individuals in the midst of the corrupt mass, who hearkened to the voice of the Lord and abhorred idolatry. The children had reason to plead, because the mother was no longer the wife of Jehovah, and Jehovah was no longer her husband, i.e., because she had dissolved her marriage with the Lord; and the inward, moral dissolution of the covenant of grace would be inevitably followed by the outward, actual dissolution, viz., by the rejection of the nation. It was therefore the duty of the better-minded of the nation to ward off the coming destruction, and do all they could to bring the adulterous wife to desist from her sins. The object of the pleading is introduced with ותסר. The idolatry is described as whoredom and adultery. Whoredom becomes adultery when it is a wife who commits whoredom. Israel had entered into the covenant with Jehovah its God; and therefore its idolatry became a breach of the fidelity which it owed to its God, an act of apostasy from God, which was more culpable than the idolatry of the heathen. The whoredom is attributed to the face, the adultery to the breasts, because it is in these parts of the body that the want of chastity on the part of a woman is openly manifested, and in order to depict more plainly the boldness and shamelessness with which Israel practised idolatry.
The summons to repent is enforced by a reference to the punishment. Hos 2:3. "Lest I strip her naked, and put her as in the day of her birth, and set her like the desert, and make her like a barren land, and let her die with thirst." In the first hemistich the threat of punishment corresponds to the figurative representation of the adulteress; in the second it proceeds from the figure to the fact. In the marriage referred to, the husband had redeemed the wife out of the deepest misery, to unite himself with her. Compare Ezek 16:4., where the nation is represented as a naked child covered with filth, which the Lord took to Himself, covering its nakedness with beautiful clothes and costly ornaments, and entering into covenant with it. These gifts, with which the Lord also presented and adorned His wife during the marriage, He would now take away from the apostate wife, and put her once more into a state of nakedness. The day of the wife's birth is the time of Israel's oppression and bondage in Egypt, when it was given up in helplessness to its oppressors. The deliverance out of this bondage was the time of the divine courtship; and the conclusion of the covenant with the nation that had been brought out of Egypt, the time of the marriage. The words, "I set (make) her like the desert," are to be understood as referring not to the land of Israel, which was to be laid waste, but to the nation itself, which was to become like the desert, i.e., to be brought into a state in which it would be destitute of the food that is indispensable to the maintenance of life. The dry land is a land without water, in which men perish from thirst. There is hardly any need to say that these words to not refer to the sojourn of Israel in the Arabian desert; for there the Lord fed His people with manna from heaven, and gave them water to drink out of the rock.
Geneva 1599
2:2 Plead with your (b) mother, plead: for she [is] not my wife, neither [am] I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries (c) from between her breasts;
(b) God shows that the fault was not in him, that he forsook them, but in their Synagogue, and their idolatries; (Is 50:1).
(c) Meaning that their idolatry was so great, that they were not ashamed, but boasted of it; (Ezek 16:25).
John Gill
2:2 Plead with your mother, plead,.... The congregation of Israel, as the Targum; the body of the Jewish nation, which, with respect to individuals, was as a mother to her children; see Mt 21:37, that is, lay before her, her sin in rejecting the Messiah, the Head and Husband of his true church and people; endeavour to convince her of it; reprove her for it; expostulate with her about it; argue the case with her, and show her the danger of persisting in such an evil, as the apostles did, Acts 2:23
for she is not my wife, neither am I her husband; for though there had been such a relation between them, yet it was now dissolved; she had broken the marriage covenant and contract, and God had given her a bill of divorce, Jer 31:32 or, however, as she behaved not as a wife towards him, showing love and affection, honour and reverence, and performing duty, and yielding obedience; so he would not carry it as a husband towards her, nourishing and cherishing her, providing for her, and protecting and defending her; but leave her to shift for herself, and to the insults and abuses of others; having been guilty of idolatry, which is spiritual adultery, as the Israelites before the captivity were; and as the Jews in Christ's time were guilty of rejecting the word of God, and preferring their own traditions to it: hence it follows,
let her therefore put away her whoredoms out of her sight, or "from her face" (e),
and her adulteries from between her breasts; alluding to the custom of harlots, who used to paint their faces, and to allure with their looks, words, and actions, and to make bare their breasts, or adorn them, or carry in them what were enticing and alluring. These adulteries and whoredoms, which are the same thing, may signify the many idolatries of the people of Israel before their captivity, and which were the cause of it; or the sins of the Jews before their dispersion; or their evil works, as the Targum, by which they departed from God and the true Messiah, and went a whoring after other lovers: thus they rejected, transgressed, and made of none effect the commandments of God by their traditions; paid tithe of mint, anise, and cummin, and neglected the weighty matters of the law; sought not the honour of God, but that which comes from men; and therefore confessed not the true Messiah, though under convictions of him, and went about to establish their own righteousness, and submitted not to his; these were the idols of their hearts, and the whoredoms and adulteries the Jewish converts, that truly believed in Christ, are ordered to exhort them to put away. The Septuagint and Arabic versions are, "I will take away her whoredoms &c.",
(e) "a facie sua", Calvin, Pagninus, Piscator, Cocceius; "a faciebus suis", Montanus, Schmidt.
John Wesley
2:2 Your mother - The whole body of the people Israel, which were typified in Gomer. Plead - Ye that are sons and daughters of God amidst this idolatrous nation. Not my wife - For by her adulteries she hath dissolved the marriage - covenant.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Plead--expostulate.
mother--that is the nation collectively. The address is to "her children," that is, to the individual citizens of the state (compare Is 50:1).
for she is not my wife--She has deprived herself of her high privilege by spiritual adultery.
out of her sight--rather, "from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "breasts."
2:32:3: Զի արարից զնա մերկ, եւ կացուցից զնա ըստ աւուրց ծննդեան իւրոյ. եւ եդից զնա իբրեւ զանապատ, եւ կարգեցից զնա իբրեւ զերկի՛ր անջուր, եւ սպանից զնա ՚ի ծարաւոյ։
3 որովհետեւ նրան կը մերկացնեմեւ նրան կ’անեմ այնպէս, ինչպէս ծնուած օրը.նրան անբնակ կը դարձնեմ,կը վերածեմ անջուր հողիեւ կը սպանեմ նրան ծարաւից:
3 Որ չըլլայ թէ զանիկա մերկացնեմ, Զանիկա իր ծննդեան օրուանը պէս թողում, Զանիկա անապատի դարձնեմ, Զանիկա անջուր երկրի պէս ընեմ, Զանիկա ծարաւով մեռցնեմ։
[10]Զի արարից զնա մերկ, եւ կացուցից զնա ըստ աւուրց ծննդեան իւրոյ. եւ եդից զնա իբրեւ զանապատ, եւ կարգեցից զնա իբրեւ զերկիր անջուր, եւ սպանից զնա ի ծարաւոյ:

2:3: Զի արարից զնա մերկ, եւ կացուցից զնա ըստ աւուրց ծննդեան իւրոյ. եւ եդից զնա իբրեւ զանապատ, եւ կարգեցից զնա իբրեւ զերկի՛ր անջուր, եւ սպանից զնա ՚ի ծարաւոյ։
3 որովհետեւ նրան կը մերկացնեմեւ նրան կ’անեմ այնպէս, ինչպէս ծնուած օրը.նրան անբնակ կը դարձնեմ,կը վերածեմ անջուր հողիեւ կը սպանեմ նրան ծարաւից:
3 Որ չըլլայ թէ զանիկա մերկացնեմ, Զանիկա իր ծննդեան օրուանը պէս թողում, Զանիկա անապատի դարձնեմ, Զանիկա անջուր երկրի պէս ընեմ, Զանիկա ծարաւով մեռցնեմ։
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2:32:3 дабы Я не разоблачил ее донага и не выставил ее, как в день рождения ее, не сделал ее пустынею, не обратил ее в землю сухую и не уморил ее жаждою.
2:3 εἴπατε επω say; speak τῷ ο the ἀδελφῷ αδελφος brother ὑμῶν υμων your Λαόσ— λαος populace; population μου εγω I καὶ και and; even τῇ ο the ἀδελφῇ αδελφη sister ὑμῶν υμων your Ἠλεημένη ελεεω show mercy; have mercy on
2:3 פֶּן־ pen- פֶּן lest אַפְשִׁיטֶ֣נָּה ʔafšîṭˈennā פשׁט strip off עֲרֻמָּ֔ה ʕᵃrummˈā עָרֹום naked וְ wᵊ וְ and הִ֨צַּגְתִּ֔יהָ hˌiṣṣaḡtˈîhā יצג set כְּ kᵊ כְּ as יֹ֖ום yˌôm יֹום day הִוָּֽלְדָ֑הּ hiwwˈālᵊḏˈāh ילד bear וְ wᵊ וְ and שַׂמְתִּ֣יהָ śamtˈîhā שׂים put כַ ḵa כְּ as † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and שַׁתִּ֨הָ֙ šattˈihā שׁית put כְּ kᵊ כְּ as אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צִיָּ֔ה ṣiyyˈā צִיָּה dry country וַ wa וְ and הֲמִתִּ֖יהָ hᵃmittˌîhā מות die בַּ ba בְּ in † הַ the צָּמָֽא׃ ṣṣāmˈā צָמָא thirst
2:3. ne forte expoliem eam nudam et statuam eam secundum diem nativitatis suae et ponam eam quasi solitudinem et statuam eam velut terram inviam et interficiam eam sitiLest I strip her naked, and set her as in the day that she was born: and I will make her as a wilderness, and will set her as a land that none can pass through and will kill her with drought.
3. lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst;
Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst:

2:3 дабы Я не разоблачил ее донага и не выставил ее, как в день рождения ее, не сделал ее пустынею, не обратил ее в землю сухую и не уморил ее жаждою.
2:3
εἴπατε επω say; speak
τῷ ο the
ἀδελφῷ αδελφος brother
ὑμῶν υμων your
Λαόσ— λαος populace; population
μου εγω I
καὶ και and; even
τῇ ο the
ἀδελφῇ αδελφη sister
ὑμῶν υμων your
Ἠλεημένη ελεεω show mercy; have mercy on
2:3
פֶּן־ pen- פֶּן lest
אַפְשִׁיטֶ֣נָּה ʔafšîṭˈennā פשׁט strip off
עֲרֻמָּ֔ה ʕᵃrummˈā עָרֹום naked
וְ wᵊ וְ and
הִ֨צַּגְתִּ֔יהָ hˌiṣṣaḡtˈîhā יצג set
כְּ kᵊ כְּ as
יֹ֖ום yˌôm יֹום day
הִוָּֽלְדָ֑הּ hiwwˈālᵊḏˈāh ילד bear
וְ wᵊ וְ and
שַׂמְתִּ֣יהָ śamtˈîhā שׂים put
כַ ḵa כְּ as
הַ the
מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
שַׁתִּ֨הָ֙ šattˈihā שׁית put
כְּ kᵊ כְּ as
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צִיָּ֔ה ṣiyyˈā צִיָּה dry country
וַ wa וְ and
הֲמִתִּ֖יהָ hᵃmittˌîhā מות die
בַּ ba בְּ in
הַ the
צָּמָֽא׃ ṣṣāmˈā צָמָא thirst
2:3. ne forte expoliem eam nudam et statuam eam secundum diem nativitatis suae et ponam eam quasi solitudinem et statuam eam velut terram inviam et interficiam eam siti
Lest I strip her naked, and set her as in the day that she was born: and I will make her as a wilderness, and will set her as a land that none can pass through and will kill her with drought.
3. lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. У изменившей жены супруг может отнять все подарки и как бы раздеть ее донага. Подобным образом Иегова лишит неверный народ всех своих даров. Израиль снова дойдет до такого печального положения, в котором он находился в день рождения, - т. е. накануне своей политической самостоятельности, во время пребывания в Египте (блаж. Феодорит) и при исходе из Египта; уподобится пустыне и сухой земле т. е. будет лишен необходимой пищи. Пророк, без сомнения, имеет в виду времена плена.
Adam Clarke: Commentary on the Bible - 1831
2:3: Lest I strip her naked - Lest I expose her to infamy, want, and punishment. The punishment of an adulteress among the ancient Germans was this: "They shaved off her hair, stripped her naked in the presence of her relatives, and in this state drove her from the house of her husband." See on Isa 3:17 (note); and see also Eze 16:39; Eze 23:26. However reproachful this might be to such delinquents, it had no tendency to promote their moral reformation.
And set her like a dry land - The Israelites, if obedient, were promised a land flowing with milk and honey; but, should they be disobedient, the reverse. And this is what God here threatens against disobedient Israel.
Albert Barnes: Notes on the Bible - 1834
2:3: Lest I strip her naked - "There is an outward visible nakedness and an inward, which is invisible. The invisible nakedness is, when the soul within is bared of the glory and the grace of God." The visible nakedness is the privation of God's temporal and visible gifts, the goods of this world, or outward distinction. God's inward gifts the sinful soul or nation despises, while those outward gifts she prizes. And therefore, when the soul parts with the inward ornaments of God's grace, He strips her of the outward, His gifts of nature, of His providence and of His protection, if so be, through her outward misery and shame and poverty, she may come to feel that deeper misery and emptiness and disgrace within, which she had had no heart to feel. So, when our first parents lost the robe of innocence, "they knew that they were naked" Gen 3:7.
And set her - (Literally "I will fix her," so that she shall have no power to free herself, but must remain as a gazing stock,) "as in the day that she was born," i. e., helpless, defiled, uncleansed, uncared for, unformed, cast out and loathsome. Such she was in Egypt, which is in Holy Scripture spoken of, as her birthplace Eze 16:4; for there she first became a people; thence the God of her fathers called her to be His people. There she was naked of the grace and of the love of God, and of the wisdom of the law; indwelt by an evil spirit, as being an idolatress; without God; and under hard bondage, in works of mire and clay, to Pharaoh, the type of Satan, and her little ones a prey. For when a soul casts off the defense of heavenly grace, it is an easy prey to Satan.
And make her as a wilderness, and set her as a dry land, and slay her with thirst - The outward desolation, which God inflicts, is a picture of the inward. Drought and famine are among the four sore judgments, with which God threatened the land, and our Lord forewarned them, "Your house is left unto you desolate" Mat 23:38; and Isaiah says, "Whereas thou hast been forsaken and hated, so that no man went through thee" Isa 60:15. But the prophet does not say, make her a wilderness, but make "her as a wilderness." The soul of the sinner is solitary and desolate, for it has not the presence of God; unfruitful, bearing briars and thorns only, for it is unbedewed by God's grace, unwatered by the Fountain of living waters; athirst, "not with thirst for water, but of hearing the word of the Lord," yet also, burning with desire, which the foul streams of this world's pleasure never slake. In contrast with such thirst, Jesus says of the Holy Spirit which He would give to them that believe in Him, "Whosoever drinketh of the water, that I shall give him, shall never thirst; but the water, that I shall give him, shall be in him a well of water, springing up into everlasting life" Joh 4:14; Joh 7:38-39.
: "But was not that certain, which God had said, 'I will no more have mercy on the house of Israel?' How then does God recall it, saying, 'Let her put away her fornications, etc. lest I do to her this or that which I have spoken?' This is not unlike to that, when sentence had been passed on Nebuchadnezzar, Daniel saying, 'This is the decree of the Most High, which is come upon my Lord the king; they shall drive thee from men, and thy dwelling; the same Daniel says, Wherefore, O king, let my counsel be acceptable unto thee, and redeem thy sins by righteousness, and thine iniquities by shewing mercy on the poor, if it may be a lengthening of thy tranquility' Dan 4:24-25, Dan 4:27. What should we learn hereby, but that it hangs upon our own will, whether God suspend the judgment or no? For we ought not to impute our own evil to God, or impiously think that fate rules us. In other words, this or that evil comes, not because God foreknew or foreordained it; but, because this evil was to be, or would be done, therefore God both foreknew it, and prefixed His sentence upon it. Why then does God predetermine an irRev_ocable sentence? Because He foresaw incorrigible malice. Why, again, after pronouncing sentence, doth God counsel amendment? That we may know by experience, that they are incorrigible. Therefore, He waits for them, although they will not return, and with much patience invites them to repentance." Individuals also repented, although the nation was incorrigible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: I strip: Hos 2:10; Isa 47:3; Jer 13:22, Jer 13:26; Eze 16:37-39, Eze 23:26-29; Rev 17:16
was born: Eze 16:4-8, Eze 16:22
as: Isa 32:13, Isa 32:14, Isa 33:9, Isa 64:10; Jer 2:31, Jer 4:26, Jer 12:10, Jer 22:6; Eze 19:13; Eze 20:35, Eze 20:36
a dry: Jer 2:6, Jer 17:6, Jer 51:43
and slay: Exo 17:3; Jdg 15:18; Amo 8:11-13
Geneva 1599
2:3 Lest I strip her naked, and (d) set her as in the day that she was (e) born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.
(d) For even though his people were as a harlot for their idolatries, yet he had left them with their dress and dowry and certain signs of his favour, but if they continued still, he would utterly destroy them.
(e) When I brought her out of Egypt. See Ezek 16:4
John Gill
2:3 Lest I strip her naked, and set her as in the day that she was born,.... Alluding to the case of an infant when born, which comes naked into the world; and referring to the state and condition of the Israelites in Egypt, which was the time of their nativity, as a people and church; see Ezek 16:4, and when they were in a state of servitude and bondage, and had no wealth and substance, and without possessions and lands, and had no country of their own to inhabit; and signifying that this should be their case again, if they persisted in their idolatry, impenitence, and unbelief; as has been the case of the ten tribes upon their captivity, when they were stripped of all their wealth and riches, carried away out of their own land, and scattered among the nations, and have never returned since; and as was the case of the Jews in their last destruction, for the rejection of Christ, they were stripped of their civil and religious privileges, of their temporal and spiritual mercies as a nation and church; what they feared is come upon them, that the Romans would come and take away their place and nation, Jn 11:48
and make her as a wilderness, and set her like a dry land; having some respect to her former condition in the wilderness, where they had no food nor drink but what they had from God, as Abarbinel thinks; or else to the destruction and consumption of them in the wilderness, their carcasses falling there, who sinned against the Lord, as the Targum and Jarchi; and denoting the utter destruction of their commonwealth and church, when their land was laid waste, their city destroyed, their house and temple left desolate and burnt, and they deprived of all the necessaries of life, which was their case at their last destruction by the Romans; and to this day they are as they are described, Hos 3:4,
and slay her with thirst; after their vainly expected Messiah, which has brought them to desperation; or with a thirst, not for water, but of hearing the word of the Lord, Amos 8:11, the Gospel, and the ordinances of it, being taken away from them, and the clouds ordered to drop down no rain upon them; that is, the ministers of the word not to preach the Gospel to them; and so are left destitute of the means of grace, and of spiritual life, and of escaping eternal death, Mt 21:43. The Targum of the whole is,
"lest I remove my Shechinah from her, and take away her glory, and set her forsaken, as in the days of old, before she came to my worship; and my fury shall remain upon her, as it remained upon the people of that generation that transgressed my law in the wilderness; and I will set the land desolate, and kill her with thirst.''
John Wesley
2:3 Strip her - As was usually done by incensed husbands, divorcing impudent adulteresses. As a wilderness - Barren and desolate.
Robert Jamieson, A. R. Fausset and David Brown
2:3 set her as in the day . . . born-- (Ezek 16:4; Ezek 23:25-26, Ezek 23:28-29). The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy.
make her as a wilderness-- (Jer 6:8; Zeph 2:13). Translate, "make her as the wilderness," namely, that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst" (compare Jer 2:6).
2:42:4: Եւ որդւոց նորա ո՛չ ողորմեցայց, զի որդիք պոռնկութեա՛ն են։
4 Նրա որդիներին չեմ գթայ,քանի որ պոռնկութեան որդիներ են,
4 Անոր որդիներուն ողորմութիւն պիտի չընեմ, Քանզի անոնք պոռնկութեան որդիներ են։
Եւ որդւոց նորա ոչ ողորմեցայց, զի որդիք պոռնկութեան են:

2:4: Եւ որդւոց նորա ո՛չ ողորմեցայց, զի որդիք պոռնկութեա՛ն են։
4 Նրա որդիներին չեմ գթայ,քանի որ պոռնկութեան որդիներ են,
4 Անոր որդիներուն ողորմութիւն պիտի չընեմ, Քանզի անոնք պոռնկութեան որդիներ են։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 И детей ее не помилую, потому что они дети блуда.
2:4 κρίθητε κρινω judge; decide πρὸς προς to; toward τὴν ο the μητέρα μητηρ mother ὑμῶν υμων your κρίθητε κρινω judge; decide ὅτι οτι since; that αὐτὴ αυτος he; him οὐ ου not γυνή γυνη woman; wife μου μου of me; mine καὶ και and; even ἐγὼ εγω I οὐκ ου not ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τὴν ο the πορνείαν πορνεια prostitution; depravity αὐτῆς αυτος he; him ἐκ εκ from; out of προσώπου προσωπον face; ahead of μου μου of me; mine καὶ και and; even τὴν ο the μοιχείαν μοιχεια adultery αὐτῆς αυτος he; him ἐκ εκ from; out of μέσου μεσος in the midst; in the middle μαστῶν μαστος breast αὐτῆς αυτος he; him
2:4 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנֶ֖יהָ bānˌeʸhā בֵּן son לֹ֣א lˈō לֹא not אֲרַחֵ֑ם ʔᵃraḥˈēm רחם have compassion כִּֽי־ kˈî- כִּי that בְנֵ֥י vᵊnˌê בֵּן son זְנוּנִ֖ים zᵊnûnˌîm זְנוּנִים fornication הֵֽמָּה׃ hˈēmmā הֵמָּה they
2:4. et filiorum illius non miserebor quoniam filii fornicationum suntAnd I will not have mercy on her children. for they are the children of fornications.
4. Yea, upon her children will I have no mercy; for they be children of whoredom.
And I will not have mercy upon her children; for they [be] the children of whoredoms:

2:4 И детей ее не помилую, потому что они дети блуда.
2:4
κρίθητε κρινω judge; decide
πρὸς προς to; toward
τὴν ο the
μητέρα μητηρ mother
ὑμῶν υμων your
κρίθητε κρινω judge; decide
ὅτι οτι since; that
αὐτὴ αυτος he; him
οὐ ου not
γυνή γυνη woman; wife
μου μου of me; mine
καὶ και and; even
ἐγὼ εγω I
οὐκ ου not
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
τὴν ο the
πορνείαν πορνεια prostitution; depravity
αὐτῆς αυτος he; him
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
μου μου of me; mine
καὶ και and; even
τὴν ο the
μοιχείαν μοιχεια adultery
αὐτῆς αυτος he; him
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
μαστῶν μαστος breast
αὐτῆς αυτος he; him
2:4
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנֶ֖יהָ bānˌeʸhā בֵּן son
לֹ֣א lˈō לֹא not
אֲרַחֵ֑ם ʔᵃraḥˈēm רחם have compassion
כִּֽי־ kˈî- כִּי that
בְנֵ֥י vᵊnˌê בֵּן son
זְנוּנִ֖ים zᵊnûnˌîm זְנוּנִים fornication
הֵֽמָּה׃ hˈēmmā הֵמָּה they
2:4. et filiorum illius non miserebor quoniam filii fornicationum sunt
And I will not have mercy on her children. for they are the children of fornications.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Наказание постигнет и целое общество (мать) и отдельных членов (детей). Эти дети суть "дети блужения" т. е. как объясняет св. Ефрем, вместе с матерью погрязли в худых ее делах.
Adam Clarke: Commentary on the Bible - 1831
2:4: They be the children of whoredoms - They are all idolaters; and have been consecrated to idols, whose marks they bear.
Albert Barnes: Notes on the Bible - 1834
2:4: I will not have mercy upon her children - God visits the sins of the parents upon the children, until the entailed curse be cut off by repentance. God enforces His own word "lo-ruhamah, Unpitied," by repeating it here, "lo-arahem," "I will not pity." Reproaches, which fall upon the mother, are ever felt with special keenness. Whence Saul called Jonathan Sa1 20:30, "Thou son of the perverse rebellious woman." Therefore, the more to arouse them, he says, "for they are the children of whoredoms," evil children of an evil parent, as John the Immerser calls the hypocritical Jews, "ye generation of vipers" Mat 3:7. "This they were, from their very birth and swaddling-clothes, never touching any work of piety, nor cultivating any grace." As of Christ, and of those who, in Him, are nourished up in deeds of righteousness, it is said, "I was cast upon Thee from the womb; Thou art my God from my mother's belly;" so, contrariwise, of the ungodly it is said, "The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies."
And as they who "live honestly, as in the day and in the light," are called "children of the day and of the light," so they who live a defiled life are called the "children of whoredores." : "To call them 'children of whoredoms' is all one with saying, that they too are incorrigible or unchangeable. For of such, Wisdom, after saying, 'executing Thy judgments upon them by little and little,' added immediately (Wisd. 12:10, 11), 'not being ignorant that thy were a naughty generation, and that their malice was bred in them, and that their cogitation would never be changed, for it was a cursed seed from the beginning." All this is here expressed briefly by this word, "that they are the children of whoredoms," meaning that their "malice" too was inbred, and that they, as much as the Ammorite and Hittite, were a "cursed seed." Nor yet, in so speaking, did he blame the nature which God created, but he vehemently reproves the abuse of nature, that malice, which cleaves to nature but was no part of it, was by custom changed into nature."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: I will not: Hos 1:6; Isa 27:11; Jer 13:14, Jer 16:5; Eze 8:18, Eze 9:10; Zac 1:12; Rom 9:18; Rom 11:22; Jam 2:13
they be: They are all idolaters; and have been consecrated to idols, whose marks they bear.
children of: Hos 1:2; Kg2 9:22; Isa 57:3; Joh 8:41
Carl Friedrich Keil and Franz Delitzsch
2:4
"And I will not have compassion upon her children, for they are children of whoredom." This verse is also dependent, so far as the meaning is concerned, upon the pen (lest) in Hos 2:3; but in form it constitutes an independent sentence. Benē zenūnı̄m (sons of whoredoms) refers back to yaldē zenūnı̄m in Hos 1:2. The children are the members of the nation, and are called "sons of whoredom," not merely on account of their origin as begotten in whoredom, but also because they inherit the nature and conduct of their mother. The fact that the children are specially mentioned after and along with the mother, when in reality mother and children are one, serves to give greater keenness to the threat, and guards against that carnal security, in which individuals imagine that, inasmuch as they are free from the sin and guilt of the nation as a whole, they will also be exempted from the threatened punishment.
Geneva 1599
2:4 And I will not have mercy upon her children; for they [be] the (f) children of whoredoms.
(f) That is bastards, and begotten in adultery.
John Gill
2:4 And I will not have mercy upon her children,.... The posterity of the Jews in succeeding ages, until the time of their conversion comes; they persisting in the sins of their forefathers, filling up the measure of their iniquities; remaining in their obstinate rejection of the Messiah, and in the same impenitence and unbelief, and having his blood imprecated upon them:
for they be the children of whoredoms; begotten and born in whoredom, spurious and illegitimate; or that commit whoredoms; imitate their parents; are guilty of the same vices; a generation of vipers. So the Targum,
"for they are children that commit idolatry;''
retain the traditions of the elders; go about to establish their own righteousness, and reject the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
2:4 her children--Not even her individual members shall escape the doom of the nation collectively, for they are individually guilty.
2:52:5: Զի պոռնկելով պոռնկեցաւ մայր նոցա, եւ յամօթ արար որ ծնաւն զնոսա. զի ասաց. Երթայց զհետ հոմանեաց իմոց, ոյք տայցեն ինձ զհաց իմ եւ զջուր, եւ զհանդերձ, եւ զկտաւ իմ, եւ զգինի իմ, եւ զձէթ իմ, եւ զամենայն ինչ որ պիտո՛յ է ինձ[10360]։ [10360] Ոմանք. Ոյք տացեն ինձ։
5 քանի որ չափից դուրս պոռնկացաւ նրանց մայրըեւ ամօթի մէջ թողեց ում որ ծնեց, քանի որ ասաց. “Կը գնամ իմ սիրածների յետեւից,որոնք կը տան ինձ իմ հացն ու ջուրը,իմ հագուստն ու ներքնազգեստը,իմ գինին ու իմ ձէթըեւ ամէն ինչ, որ պէտք է ինձ”:
5 Անոնց մայրը պոռնկութիւն ըրաւ, Զանոնք յղացողը խայտառակութիւն գործեց։Վասն զի ըսաւ. «Իմ տարփածուներուս ետեւէն երթամ, Որոնք իմ հացս ու ջուրս, բուրդս ու քթանս, Իւղս ու խմելիքներս ինծի կու տան»։
Զի պոռնկելով պոռնկեցաւ մայր նոցա, եւ յամօթ [11]արար որ ծնաւն զնոսա. զի ասաց. Երթայց զհետ հոմանեաց իմոց, ոյք տայցեն ինձ զհաց իմ եւ զջուր եւ [12]զհանդերձ եւ զկտաւ իմ եւ զգինի իմ եւ զձէթ իմ եւ զամենայն ինչ որ պիտոյ է ինձ:

2:5: Զի պոռնկելով պոռնկեցաւ մայր նոցա, եւ յամօթ արար որ ծնաւն զնոսա. զի ասաց. Երթայց զհետ հոմանեաց իմոց, ոյք տայցեն ինձ զհաց իմ եւ զջուր, եւ զհանդերձ, եւ զկտաւ իմ, եւ զգինի իմ, եւ զձէթ իմ, եւ զամենայն ինչ որ պիտո՛յ է ինձ[10360]։
[10360] Ոմանք. Ոյք տացեն ինձ։
5 քանի որ չափից դուրս պոռնկացաւ նրանց մայրըեւ ամօթի մէջ թողեց ում որ ծնեց, քանի որ ասաց. “Կը գնամ իմ սիրածների յետեւից,որոնք կը տան ինձ իմ հացն ու ջուրը,իմ հագուստն ու ներքնազգեստը,իմ գինին ու իմ ձէթըեւ ամէն ինչ, որ պէտք է ինձ”:
5 Անոնց մայրը պոռնկութիւն ըրաւ, Զանոնք յղացողը խայտառակութիւն գործեց։Վասն զի ըսաւ. «Իմ տարփածուներուս ետեւէն երթամ, Որոնք իմ հացս ու ջուրս, բուրդս ու քթանս, Իւղս ու խմելիքներս ինծի կու տան»։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Ибо блудодействовала мать их и осрамила себя зачавшая их; ибо говорила: >.
2:5 ὅπως οπως that way; how ἂν αν perhaps; ever ἐκδύσω εκδυω disrobe; take off αὐτὴν αυτος he; him γυμνὴν γυμνος naked καὶ και and; even ἀποκαταστήσω αποκαθιστημι restore; pay αὐτὴν αυτος he; him καθὼς καθως just as / like ἡμέρᾳ ημερα day γενέσεως γενεσις nativity; manner of birth αὐτῆς αυτος he; him καὶ και and; even θήσομαι τιθημι put; make αὐτὴν αυτος he; him ὡς ως.1 as; how ἔρημον ερημος lonesome; wilderness καὶ και and; even τάξω τασσω arrange; appoint αὐτὴν αυτος he; him ὡς ως.1 as; how γῆν γη earth; land ἄνυδρον ανυδρος waterless καὶ και and; even ἀποκτενῶ αποκτεινω kill αὐτὴν αυτος he; him ἐν εν in δίψει διψος thirst
2:5 כִּ֤י kˈî כִּי that זָֽנְתָה֙ zˈānᵊṯā זנה fornicate אִמָּ֔ם ʔimmˈām אֵם mother הֹבִ֖ישָׁה hōvˌîšā יבשׁ be dry הֹֽורָתָ֑ם hˈôrāṯˈām הרה be pregnant כִּ֣י kˈî כִּי that אָמְרָ֗ה ʔāmᵊrˈā אמר say אֵלְכָ֞ה ʔēlᵊḵˈā הלך walk אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after מְאַהֲבַי֙ mᵊʔahᵃvˌay אהב love נֹתְנֵ֤י nōṯᵊnˈê נתן give לַחְמִי֙ laḥmˌî לֶחֶם bread וּ û וְ and מֵימַ֔י mêmˈay מַיִם water צַמְרִ֣י ṣamrˈî צֶמֶר wool וּ û וְ and פִשְׁתִּ֔י fištˈî פֵּשֶׁת flax שַׁמְנִ֖י šamnˌî שֶׁמֶן oil וְ wᵊ וְ and שִׁקּוּיָֽי׃ šiqqûyˈāy שִׁקּוּי drink
2:5. quia fornicata est mater eorum confusa est quae concepit eos quia dixit vadam post amatores meos qui dant panes mihi et aquas meas lanam meam et linum meum oleum meum et potum meumFor their mother hath committed fornication, she that conceived them is covered with shame: for she said: I will go after my lovers, that give me my bread, and my water, my wool, and my flax, my oil, and my drink.
5. for their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give [me] my bread and my water, my wool and my flax, mine oil and my drink:

2:5 Ибо блудодействовала мать их и осрамила себя зачавшая их; ибо говорила: <<пойду за любовниками моими, которые дают мне хлеб и воду, шерсть и лен, елей и напитки>>.
2:5
ὅπως οπως that way; how
ἂν αν perhaps; ever
ἐκδύσω εκδυω disrobe; take off
αὐτὴν αυτος he; him
γυμνὴν γυμνος naked
καὶ και and; even
ἀποκαταστήσω αποκαθιστημι restore; pay
αὐτὴν αυτος he; him
καθὼς καθως just as / like
ἡμέρᾳ ημερα day
γενέσεως γενεσις nativity; manner of birth
αὐτῆς αυτος he; him
καὶ και and; even
θήσομαι τιθημι put; make
αὐτὴν αυτος he; him
ὡς ως.1 as; how
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
τάξω τασσω arrange; appoint
αὐτὴν αυτος he; him
ὡς ως.1 as; how
γῆν γη earth; land
ἄνυδρον ανυδρος waterless
καὶ και and; even
ἀποκτενῶ αποκτεινω kill
αὐτὴν αυτος he; him
ἐν εν in
δίψει διψος thirst
2:5
כִּ֤י kˈî כִּי that
זָֽנְתָה֙ zˈānᵊṯā זנה fornicate
אִמָּ֔ם ʔimmˈām אֵם mother
הֹבִ֖ישָׁה hōvˌîšā יבשׁ be dry
הֹֽורָתָ֑ם hˈôrāṯˈām הרה be pregnant
כִּ֣י kˈî כִּי that
אָמְרָ֗ה ʔāmᵊrˈā אמר say
אֵלְכָ֞ה ʔēlᵊḵˈā הלך walk
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
מְאַהֲבַי֙ mᵊʔahᵃvˌay אהב love
נֹתְנֵ֤י nōṯᵊnˈê נתן give
לַחְמִי֙ laḥmˌî לֶחֶם bread
וּ û וְ and
מֵימַ֔י mêmˈay מַיִם water
צַמְרִ֣י ṣamrˈî צֶמֶר wool
וּ û וְ and
פִשְׁתִּ֔י fištˈî פֵּשֶׁת flax
שַׁמְנִ֖י šamnˌî שֶׁמֶן oil
וְ wᵊ וְ and
שִׁקּוּיָֽי׃ šiqqûyˈāy שִׁקּוּי drink
2:5. quia fornicata est mater eorum confusa est quae concepit eos quia dixit vadam post amatores meos qui dant panes mihi et aquas meas lanam meam et linum meum oleum meum et potum meum
For their mother hath committed fornication, she that conceived them is covered with shame: for she said: I will go after my lovers, that give me my bread, and my water, my wool, and my flax, my oil, and my drink.
5. for their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Причина уклонения матери - Израиля в блуд (идолопоклонство) заключается в ложной мысли, что идолы (любовники) дают ей и пищу, и одежду, и вcе необходимое. Вместо слов шерсть и лен в слав. с греч. "ризы моя и плащаницы моя".
Adam Clarke: Commentary on the Bible - 1831
2:5: That give me my bread - See the note on Jer 44:17-18 (note), where nearly the same words are found and illustrated.
Albert Barnes: Notes on the Bible - 1834
2:5: She that conceived them hath done shamefully, literally, hath made shameful - The silence as to "what" she "made shameful" is more emphatic than any words. She "made shameful" everything which she could "make shameful," her acts, her children, and herself.
I will go after my lovers - (:iterally let me go, I would go). The Hebrew word "Meahabim" denotes intense passionate love; the plural form implies that they were sinful loves. Every word aggravates the shamelessness. Amid God's chastisements, she encourages herself, "Come, let me go," as people harden and embolden, and, as it were, lash themselves into further sin, lest they should shrink back, or stop short in it. "Let me go after." She waits not, as it were, to be enticed, allured, seduced. She herself, uninvited, unbidden, unsought, contrary to the accustomed and natural feeling of woman, follows after those by whom she is not drawn, and refuses to follow God who would draw her (see Eze 16:31-34). The "lovers" are, whatever a man loves and courts, out of God. They were the idols and false gods, whom the Jews, like the pagan, took to themselves, besides God. But in truth they were devils. Devils she sought; the will of devils she followed; their pleasure she fulfilled, abandoning herself to sin, shamefully filled with all wickedness, and travailing with all manner of impurity. These she professed that she loved, and that they, not God, loved her. For whoever receives the gifts of God, except from God and in God's way, receives them from devils. Whoso seeks what God forbids, seeks it from Satan, and holds that Satan, not God, loves him; since God refuses it, Satan encourages him to possess himself of it. Satan, then, is his lover.
That gave me my bread and my water - The sense of human weakness abides, even when divine love is gone. The whole history of man's superstitions is an evidence of this, whether they have been the mere instincts of nature, or whether they have attached themselves to religion or irreligion, Jewish or Pagan or Muslim, or have been practiced by half-Christians. "She is conscious that she hath not these things by her own power, but is beholden to some other for them; but not remembering Him (as was commanded) who had "given her power to get wealth, and richly all things to enjoy," she professes them to be the gifts of her lovers." "Bread and water, wool and flax," express the necessaries of life, food and clothing; "mine oil and my drink" (Hebrew, drinks), its luxuries. Oil includes also ointments, and so served both for health, food and medicine, for anointing the body, and for perfume. In perfumes and choice drinks, the rich people of Israel were guilty of great profusion; from where it is said, "He that loveth wine and oil shall not be rich" Pro 21:17. For such things alone, the things of the body, did Israel care. Ascribing them to her false gods, she loved these gods, and held that they loved her. In like way, the Jewish women shamelessly told Jeremiah, "we will certainly do whatsoever thing goes out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah and in the streets of Jerusalem. For then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine" Jer 44:17-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: their mother: Hos 2:2, Hos 3:1, Hos 4:5, Hos 4:12-15; Isa 1:21, Isa 50:1; Jer 2:20, Jer 2:25, Jer 3:1-9; Eze 16:15, Eze 16:16; Eze 16:28-34, Eze 23:5-11; Rev 2:20-23, Rev 17:1-5
hath done: Hos 9:10; Ezr 9:6, Ezr 9:7; Jer 2:26, Jer 2:27, Jer 11:13; Dan 9:5-8
I will: Hos 2:13, Hos 8:9; Isa 57:7, Isa 57:8; Jer 3:1-3; Eze 23:16, Eze 23:17, Eze 23:40-44
give: Hos 2:8, Hos 2:12; Jdg 16:23; Jer 44:17, Jer 44:18
drink: Heb. drinks
Carl Friedrich Keil and Franz Delitzsch
2:5
"For their mother hath committed whoredom; she that bare them hath practised shame: for she said, I will go after my lovers, who give (me) my bread and my water, my wool and my flax, my oil and my drink." By kı̄ (for) and the suffixes attached to 'immâm (their mother) and hōrâthâm (that bare them), the first clauses are indeed introduced as though simply explanatory and confirmatory of the last clause of Hos 2:4; but if we look at the train of thought generally, it is obvious that Hos 2:5 is not merely intended to explain the expression sons of whoredom, but to explain and vindicate the main thought, viz., that the children of whoredom, i.e., the idolatrous Israelites, will find no mercy. Now, as the mother and children are identical, if we trace back the figurative drapery to its actual basis, the punishment with which the children are threatened applies to the mother also; and the description of the mother's whoredom serves also to explain the reason for the punishment with which the mother is threatened in Hos 2:3. And this also accounts for the fact that, in the threat which follows in Hos 2:6, "I hedge up thy way," the other herself is again directly addressed. The hiphil hōbhı̄sh, which is traceable to yâbhēsh, so far as the form is concerned, but derives its meaning from בּושׁ, is not used here in its ordinary sense of being put to shame, but in the transitive sense of practising shame, analogous to the transitive meaning "to shame," which we find in 2Kings 19:5. To explain this thought, the coquetting with idols is more minutely described in the second hemistich. The delusive idea expressed by the wife (אמרה, in the perfect, indicates speaking or thinking which stretches from the past into the present), viz., that the idols give her food (bread and water), clothing (wool and flax), and the delicacies of life (oil and drink, i.e., wine and must and strong drink), that is to say, "everything that conduces to luxury and superfluity," which we also find expressed in Jer 44:17-18, arose from the sight of the heathen nations round about, who were rich and mighty, and attributed this to their gods. It is impossible, however, that such a thought can ever occur, except in cases where the heart is already estranged from the living God. For so long as a man continues in undisturbed vital fellowship with God, "he sees with the eye of faith the hand in the clouds, from which he receives all, by which he is guided, and on which everything, even that which has apparently the most independence and strength, entirely depends" (Hengstenberg).
Geneva 1599
2:5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my (g) lovers, that give [me] my bread and my water, my wool and my flax, mine oil and my drink.
(g) Meaning the idol which they served, and by whom they thought they had wealth and abundance.
John Gill
2:5 For their mother hath played the harlot,.... Or committed idolatry; which is the reason why she is to be pleaded with, and why the Lord will not own her as his wife, or be a husband to her; and why she is to be exhorted to put away her whoredoms from her; and was in danger of all the above evils coming upon her, continuing in the same practice; and why her children were children of whoredoms. Though the connection may be with the verse following, "for" or "because their mother hath played the harlot", &c. "therefore I will hedge up her way", &c.
She that conceived them hath done shamefully; all sin is shameful and scandalous, especially adultery; it brings a reproach and a blot upon a person, that will not be wiped off; and so idolatry, worshipping stocks and stones instead of the living God; and particularly the sin of the Jewish church, in rejecting the true Messiah and his righteousness, and setting up their own, and tenaciously adhering to the traditions of the elders; and so departing from the true God, and his word and worship, which is no other than spiritual adultery or idolatry. The Targum is,
"because their congregation hath erred after the false prophets, their teachers are confounded;''
and which Jarchi interprets of the wise men that teach doctrines, who are ashamed because of the people of the earth; to whom they say, ye shall not steal, and yet they steal themselves; see Rom 2:21. Or, "she hath made ashamed" (f); her husband, and her children: or, "she is confounded" (g), and "ashamed" herself, for what she has done.
For she said, I will go after my lovers; her idols, as the ten tribes did after the calves at Dan and Bethel. So Kimchi's father interprets it of the sun, moon, and stars, they worshipped: though he himself understands it of the Assyrians and Egyptians they were in alliance with, and trusted in. Some join together the Gentile nations and their gods. Or else it may be understood of the Jews seeking to the Romans, and courting their favour and friendship; desiring to be governed not by their own kings, but by the Romans (h); declaring they had no king but Caesar, and rejecting Christ as such, Jn 19:12 or rather of their beloved tenets, concerning traditions, the rites and ceremonies of the law, self-righteousness, &c.: the words are expressive of impudence, obstinacy, and self-will; resolving to pursue their own fancies and have their own wills, be it as it would.
That give me my bread and any water, my wool and my flax, mine oil and my drink; "or drinks" (i); wine and other liquors, as Kimchi; these take in everything belonging to food and raiment, and all the necessaries, and even delights and pleasures, of life: bread and water; all sorts of food: wool and flax; all sorts of clothing, both woollen and linen, for outward or inward covering: and oil, and drinks, or liquors; everything for pleasure and delight; all which she ascribed not to God, from whence all good things come; but, which was an aggravation of her sin, to her lovers, her allies, or her idols; as the Jews did their plenty of victuals to the queen of heaven, and their worship of her, Jer 44:17 and as, in the times of Christ, they ascribed not only their enjoyment of temporal good things, but their righteousness, life, and salvation, to their observance of traditions, rites, and ceremonies, and the externals of religion.
(f) "pudefecit", Junius apud Rivet. (g) "Confusa, vel pudefacta", Pagninus, Montanus; "pudore suffusa est", Gussetius. (h) Joseph. Antiqu. l. 17. c. 13, sect. 2. (i) "potationes meas", Montanus, "potiones meas", Junius & Tremellius, Piscator; "potus meos", Cocceius, Schmidt.
John Wesley
2:5 That give me - Whereas every mercy she enjoyed was God's gift, a fruit of his covenant, love and faithfulness towards her; yet she denies all his kindness, and ascribes to her idols, the bread she ate, the water she drank, and the clothes she wore.
Robert Jamieson, A. R. Fausset and David Brown
2:5 I will go after--The Hebrew expresses a settled determination.
lovers--the idols which Israel fancied to be the givers of all their goods, whereas God gave all these goods (Hos 2:8-13; compare Jer 44:17-19).
bread and . . . water--the necessaries of life in food.
wool . . . flax--clothing.
oil . . . drink--perfumed unguents and palatable drinks: the luxuries of Hebrew life.
2:62:6: Վասն այնորիկ ե՛ս փակեցից զճանապարհս նորա պատնիշօք, եւ առականեցից զճանապարհս նորա, եւ զշաւիղս իւր մի՛ գտցէ։
6 Դրա համար ես կը փակեմ նրա ճանապարհները,կը պատնէշեմ նրա ուղիները,եւ նա իր շաւիղները չի գտնի:
6 Անոր համար ահա ես փուշերով ցանկ պիտի քաշեմ անոր ճամբուն*Ու անոր բոլորտիքը պատ պիտի շինեմ, Որպէս զի իր ճամբաները չկրնայ գտնել։
Վասն այնորիկ ես փակեցից զճանապարհս նորա [13]պատնիշօք, եւ առականեցից զճանապարհս նորա, եւ`` զշաւիղս իւր մի՛ գտցէ:

2:6: Վասն այնորիկ ե՛ս փակեցից զճանապարհս նորա պատնիշօք, եւ առականեցից զճանապարհս նորա, եւ զշաւիղս իւր մի՛ գտցէ։
6 Դրա համար ես կը փակեմ նրա ճանապարհները,կը պատնէշեմ նրա ուղիները,եւ նա իր շաւիղները չի գտնի:
6 Անոր համար ահա ես փուշերով ցանկ պիտի քաշեմ անոր ճամբուն*Ու անոր բոլորտիքը պատ պիտի շինեմ, Որպէս զի իր ճամբաները չկրնայ գտնել։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 За то вот, Я загорожу путь ее тернами и обнесу ее оградою, и она не найдет стезей своих,
2:6 καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῆς αυτος he; him οὐ ου not μὴ μη not ἐλεήσω ελεεω show mercy; have mercy on ὅτι οτι since; that τέκνα τεκνον child πορνείας πορνεια prostitution; depravity ἐστίν ειμι be
2:6 לָכֵ֛ן lāḵˈēn לָכֵן therefore הִנְנִי־ hinnî- הִנֵּה behold שָׂ֥ךְ śˌāḵ שׂוך fence אֶת־ ʔeṯ- אֵת [object marker] דַּרְכֵּ֖ךְ darkˌēḵ דֶּרֶךְ way בַּ ba בְּ in † הַ the סִּירִ֑ים ssîrˈîm סִירָה hook וְ wᵊ וְ and גָֽדַרְתִּי֙ ḡˈāḏartî גדר heap stones אֶת־ ʔeṯ- אֵת [object marker] גְּדֵרָ֔הּ gᵊḏērˈāh גָּדֵר wall וּ û וְ and נְתִיבֹותֶ֖יהָ nᵊṯîvôṯˌeʸhā נְתִיבָה path לֹ֥א lˌō לֹא not תִמְצָֽא׃ ṯimṣˈā מצא find
2:6. propter hoc ecce ego sepiam viam tuam spinis et sepiam eam maceria et semitas suas non invenietWherefore, behold, I will hedge up thy way with thorns, and I will stop it up with a wall, and she shall not find her paths.
6. Therefore, behold, I will hedge up thy way with thorns, and I will make a fence against her, that she shall not find her paths.
Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths:

2:6 За то вот, Я загорожу путь ее тернами и обнесу ее оградою, и она не найдет стезей своих,
2:6
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῆς αυτος he; him
οὐ ου not
μὴ μη not
ἐλεήσω ελεεω show mercy; have mercy on
ὅτι οτι since; that
τέκνα τεκνον child
πορνείας πορνεια prostitution; depravity
ἐστίν ειμι be
2:6
לָכֵ֛ן lāḵˈēn לָכֵן therefore
הִנְנִי־ hinnî- הִנֵּה behold
שָׂ֥ךְ śˌāḵ שׂוך fence
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכֵּ֖ךְ darkˌēḵ דֶּרֶךְ way
בַּ ba בְּ in
הַ the
סִּירִ֑ים ssîrˈîm סִירָה hook
וְ wᵊ וְ and
גָֽדַרְתִּי֙ ḡˈāḏartî גדר heap stones
אֶת־ ʔeṯ- אֵת [object marker]
גְּדֵרָ֔הּ gᵊḏērˈāh גָּדֵר wall
וּ û וְ and
נְתִיבֹותֶ֖יהָ nᵊṯîvôṯˌeʸhā נְתִיבָה path
לֹ֥א lˌō לֹא not
תִמְצָֽא׃ ṯimṣˈā מצא find
2:6. propter hoc ecce ego sepiam viam tuam spinis et sepiam eam maceria et semitas suas non inveniet
Wherefore, behold, I will hedge up thy way with thorns, and I will stop it up with a wall, and she shall not find her paths.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. За то - за уклонение в идолопоклонство - Я загорожу ее путь тернами: образ стеснений и лишений, которые Израиль испытает в плену и которые заставят его отстать от идолопоклонства (не найдет любовников cвоих).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. 7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. 8 For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. 9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. 10 And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand. 11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. 12 And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. 13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.
God here goes on to threaten what he would do with this treacherous idolatrous people; and he warns that he may not wound, he threatens that he may not strike. If he turn not, he will whet his sword (Ps. vii. 12); but, if he turn, he will sheathe it. They did not turn, and therefore all this came upon them: and its being threatened before shows that it was the execution of a divine sentence upon them for their wickedness; and it is written for admonition to us.
I. They shall be perplexed and embarrassed in all their counsels, and disappointed in all their expectations. This is threatened v. 6, 7. But to the threatening is annexed a promise that this shall be a means to convince them of their folly, and bring them home to their duty; and so good shall be brought out of evil, in token of the mercy God has yet in reserve for them. And, this being the happy fruit and effect of the distress, it is hard to say whether the prediction, or the distress itself, should be called a threatening or a promise.
1. God will raise up difficulties and troubles in their way, so that their public counsels and affairs shall have no success, nor shall they be able to get forward in them: I will hedge up thy way with thorns, with such crosses as, like thorns and briers, are the product of sin and the curse, and are scratching, and tearing, and vexing, and, when the way we are in is hedged up with them, stop our progress, and force us to turn back. She said, "I will go after my lovers; I will pursue my leagues and alliances with foreign powers, and depend upon them." But God says, "She shall be frustrated in these projects, and not be able to proceed in them. I will hedge up thy way with thorns, and, if that do not serve, I will make a wall." If some smaller difficulties be got over, and prevail not to break her measures, God will raise greater, for he will overcome when he judges. It shall be such a hedge, and such a wall, that she shall not find her paths. The change of the person here, I will hedge up thy way, and then, She shall not find it, is usual in scripture, especially in an earnest way of speaking. "Sinner, do thou take notice, I will hedge up thy way, and all you that are bystanders take notice what will be the effect of this, you may observe that she cannot find her paths." She shall be as a traveller that not only knows not which way to go, of many that are before him, but that finds no way at all to go forward. And then she shall follow after her lovers, but she shall not overtake them; she shall endeavour to make an interest in the Assyrians and Egyptians, and to have them for her protectors, but she shall not gain her point; they shall either not come into confederacy with her or not do her any service, shall help in vain and be as the staff of a broken reed. She shall seek them, but shall not find them, shall seek to her idols, but shall not find that satisfaction in them which she promised herself; the gods whom she trusted and courted not only can do nothing for her, but have nothing to say to her to encourage her. Now, (1.) This is such a just judgment as the Sodomites met with, that were struck with blindness, and wearied themselves to find the door (Gen. xix. 11), and the Syrians, 2 Kings vi. 18. Note, Those that are most resolute in their sinful pursuits are commonly most crossed in them. Thorns and snares are in the way of the froward (Prov. xxii. 5); and thus with them God shows himself froward (Ps. xviii. 26), and walks contrary to those that walk contrary to him, Lev. xxvi. 23, 24. The lamenting prophet complains, He has enclosed my ways, Lam. iii. 7, 9. The way of God and duty is often hedged about with thorns, but we have reason to think it is a sinful way that is hedged up with thorns. (2.) This is such a kind rebuke, and indeed such a mercy, as Balaam met with, when the angel stood in his way, to hinder his going forward to curse Israel, Num. xxii. 22. Note, Crosses and obstacles in an evil course are great blessings, and are so to be accounted. They are God's hedges, to keep us from transgressing, to restrain us from wandering out of the green pastures, to withdraw man from his purpose (Job xxxiii. 17), to make the way of sin difficult, that we may not go on in it, and to keep us from it whether we will or not. We have reason to bless God both for restraining grace and for restraining providences.
2. These difficulties that God raises up in their way shall raise up in their minds thoughts of turning back: "Then shall she say, Since I cannot overtake my lovers, I will even go and return to my first husband, that is, will return to God, and humble myself to him, and desire him to take me in again; for, when I kept close to him, it was every way better with me than now." Two things are here extorted from this degenerate apostate people:-- (1.) A just acknowledgement of the folly of their apostasy. They are now brought to own that it was better with them while they kept close to their God than ever it was since they forsook him. Note, Whoever have exchanged the service of God for the services of the world and the flesh have, sooner or later, been made to own that they changed for the worse, and that while they continued in good company, and went on in the way of good duties, and made conscience how they spent their time and what they said or did, it was better with them; they had more true comfort and enjoyment of themselves than ever they had since they went astray. (2.) A good purpose, to come back again to their duty: I will go, and return to my first husband; and she knows so much of his goodness and readiness to forgive that she speaks without any doubt of his receiving her again into favour and making her condition as good as ever. Note, The disappointments we meet with in our pursuits of satisfaction in the creature should, if nothing else will do it, drive us at length to the Creator, in whom alone it is to be had. When Moab is weary of the high place he shall go to the sanctuary, Isa. xvi. 12. And when the prodigal son is reduced to husks, short allowance indeed, and remembers that in his father's house there is bread enough, then he says, I will arise and go to my father's house, Luke xv. 17, 18.
II. The necessary supports and comforts of life shall be taken from them, because they had dishonoured God with them, v. 8, 9. Their land was plenteous. Now see here, 1. How graciously their plenty was given to them. God gave them not only corn for necessity, but wine for delight, and oil for ornament. Nay, he multiplied their silver and gold, wherewith to traffic with other nations and bring home their products, and which they might hoard up for posterity. Silver and gold will keep longer than corn, and wine, and oil. He gave them wool and flax too, to cover their nakedness, and to serve for ornament enough to them, Ezek. xvi. 10. Note, God is a bountiful benefactor even to those who, he foresees, will be ungrateful and unthankful to him.
2. How basely their plenty was abused by them. (1.) They robbed God of the honour of his gifts: She did not know that I gave her corn and wine; she did not remember it. The law and the prophets had told them, again and again, that all their comforts they received from God's bountiful providence; but they were so often told by their false prophets and idolatrous priests that they had their corn from such an idol, and their wine from such an idol, &c., that they had quite forgotten their relation to their great benefactor and their obligations to him. She did not consider it; she would not acknowledge it. This they were willingly ignorant of, and more brutish than the ox, that knows his owner, and the ass, that knows his master's crib. She did not know it, for she did not return thanks to him for his gifts, nor study what she should render; nor did she give him his dues out of them, but acted as if she were ignorant who was the donor. (2.) They served and honoured his enemies with them: They prepared them for Baal; they adorned their images with gold and silver (Jer. x. 4), and adorned themselves for the worship of their images, v. 13. See Ezek. xvi. 17-19. Wherewith they made Baal (so the margin reads it), that is, the image of Baal. Note, It is a very great dishonour to the God of heaven to make those gifts of his providence the food and fuel of our lusts which he gave us for our support in his service, and to be oil to the wheels of our obedience.
3. How justly their plenty should be taken from them: "Therefore will I return; I will alter my dealings with them, will take another course, and will take away my corn and other good things that I gave her." I will recover them, a law term, as a man by due course of law recovers what is unjustly detained from him, or as, when the tenant has committed waste, the landlord recovers locum vastatum--dilapidations. Observe, God calls their abundance my corn and my wine, my wool and my flax. They called it theirs (my bread and my water, v. 5), but God lets them know that it is not theirs; he only allowed them the use of it as tenants, entrusted them with the management of it as stewards, but still reserved the property in himself. "It is my corn and my wine." God will have us to know, not only that we have all our creature-comforts and enjoyments from him, but that he has still an incontestable right and title to them, that they are more his than ours, and therefore are to be used for him, and accounted for to him. He will therefore take their plenty away from them, because they have forfeited it by disowning his right, as a tenant by copy of court-roll, who holds at the will of his lord, forfeits his estate if he makes a feoffment of it as though he were a freeholder. He will recover it, will free or deliver it, that it may be no longer abused, as the creature is said to be delivered from the bondage of corruption under which it groans, Rom. viii. 21. He will take it away in the time thereof, and in the season thereof, just when they expected it, and thought that they were sure of it. It shall suffer shipwreck in the harbour; and the harvest shall be a heap. He will take it away by unseasonable weather or by unreasonable men. Note, Those that abuse the mercies God gives them, to his dishonour, cannot expect to enjoy them long.
III. They shall lose all their honour, and be exposed to contempt (v. 10): "I will discover her lewdness, will bring to light all her secret wickedness, and make it public, to her shame; I will show by the punishment of it how heinous, how odious, how offensive it is. The fact has been denied, but now it shall appear; the fault has been diminished, but now it shall appear exceedingly sinful. And this in the sight of her lovers, in the sight of the neighbouring nations, with whom she courted an alliance, and on whom she had a dependence; they shall despise her and be ashamed of her because of her weakness, and poverty, and ill conduct; they shall not think her any longer worthy of their friendship." See this fulfilled, Lam. i. 8, All that honoured her despise her, because they have seen her nakedness. Or in the sight of the sun and moon, which she worshipped as her lovers; before them shall her lewdness be discovered. Compare this with Jer. vii. 1, 2, They shall bring out the bones of their kings and princes, and spread them before the sun and moon, whom they have loved and served. Note, Sin will have shame; let those expect it that have done shamefully. What other lot can this impudent adulteress expect but that of a common harlot, to be carted through the town? And, when God comes to deal thus with her, none shall deliver her out of his hands, neither the gods nor the men they confide in. Note, Those who will not deliver themselves into the hand of God's mercy cannot be delivered out of the hand of his justice.
IV. They shall lose all their pleasure, and shall be left melancholy (v. 11): I will cause her mirth to cease. It seems, then, though they had gone a whoring from their God, yet they could find in their hearts to rejoice as other people, which is forbidden, ch. ix. 1. Note, Many who lie under guilt and wrath are yet very jocund and merry, and live jovially; but, whether in their laughter their hearts be sad or no, it is certain that the end of their mirth will be heaviness; for God will cause all their mirth to cease. It is as Mr. Burroughs observes here, Sin and mirth can never hold long together; but, if men will not take away sin from their mirth, God will take away mirth from their sin.
1. God will take away the occasions of their sacred mirth--their feast-days, their new moons, their sabbaths, and all their solemn feasts. These God instituted to be observed in a religious manner, and they were to be observed with rejoicing; and, it seems, though they had departed from the pure worship of God, yet they kept up the observance of these, not at God's temple at Jerusalem, for they had long since forsaken that, but probably at Dan and Bethel, where the calves were, or in some other places of meeting that they had. They observed them, not for the honour of God, nor with any true devotion towards him, but only because they were times of mirth and feasting, music and dancing, and meeting of friends, received by tradition from their fathers. Thus, when they had lost the power of godliness, and denied that, yet, for the pleasing of a vain and carnal mind, they kept up the form of it; and by this means their new-moons and their sabbaths became an iniquity which God could not away with, Isa. i. 13. Now observe, (1.) God calls them their new-moons and their sabbaths, not his (he disowns them), but theirs. (2.) He will cause them to cease. Note, When men by their sins have caused the life and substance of ordinances to cease it is just with God by his judgments to cause the remaining show and shadow of them to cease.
2. He will take away the supports of their carnal mind. They loved the new-moons and the sabbaths only for the sake of the good cheer that was stirring then, not for the sake of any religious exercises then performed; these they had dropped long ago; and now God will take away their provisions for these solemnities (v. 12): I will destroy her vines and her fig-trees. Note, If men destroy God's words and ordinances, by which he should be honoured on their feast-days, it is just with him to destroy their vines and fig-trees, with which they regale themselves. While they took the pleasure of these, they gave their lovers the praise of them: "These are my rewards which my lovers have given me; I may thank my stars for these, and my worship of them; I may thank my neighbours for these, and my alliance with them." And therefore God will destroy them, will wither them with a blast, or bring in a foreign enemy that shall lay the country waste, so that their vineyards shall become a forest; the enclosures shall be thrown down, as is usual in war; all shall be laid in common, so that the beasts of the field shall eat their grapes and their figs. Or they shall be so blasted with the east wind that fruit-trees shall be of no more use than forest-trees; but, being withered and good for nothing, what fruit there is shall be left to the beasts of the field. Or it shall be devoured by their enemies, by men as barbarous as wild beasts. Now, (1.) This shall be the ruin of their mirth: God will cause all her mirth to cease. How will he do it? Taking away the new-moons and the sabbaths will not do it; they can very easily part with them, and find no loss; but "I will destroy her vines and her fig-trees, will take away her sensual pleasures, and then she will think herself undone indeed." Note, The destruction of the vines and the fig-trees causes all the mirth of a carnal heart to cease; it will say, as Micah, You have taken away my gods, and what have I more? (2.) This shall be the punishment of her idolatry (v. 13): "I will visit upon her the days of Baalim; I will reckon with her for all the worship of all the Baals they have made gods of, from the days of their fathers unto this day." We read of their worshipping Baal as long ago as the time of the Judges, and, for aught I know, this may look as far back as those times, those days of Baalim; for it is in the second commandment, which forbids idolatry, that God threatens to visit the iniquities of the fathers upon the children; and justly is that sin so visited, more than any other, because it commonly supports itself by prescription and long usage. Now that the measure of the iniquity of Israel was full all their former sins came into the account, and shall be required of this generation. Or the days of Baalim are the solemn festival days which they kept in honour of their idols. Days of sinful mirth must be visited in days of mourning. These were the days wherein she burnt incense to idols, and, to grace the solemnity, decked herself with her ear-rings and her jewels, that, appearing honourable, the honour she did to Baal might be thought the greater. Or she was as a wife that decks herself with the ear-rings and jewels that her husband gave her, to make herself amiable to her lovers, whom she follows after, and is ever mindful of. But she forgot me, saith the Lord. Note, Our treacherous departures from God are owing to our forgetfulness of him, of his nature and attributes, his relation to us and our obligations to him. Many who plead that they have weak memories, and forget the things of God, can remember other things well enough; nay, it is because they are so mindful of lying vanities that they are so forgetful of their own mercies.
Adam Clarke: Commentary on the Bible - 1831
2:6: I will hedge up thy way with thorns - I will put it out of your power to escape the judgments I have threatened; and, in spite of all your attachment to your idols, you shall find that they can give you neither bread, nor water, nor wool, nor flax, nor oil, nor drink. And ye shall be brought into such circumstances, that the pursuit of your expensive idolatry shall be impossible. And she shall be led so deep into captivity, as never to find the road back to her own land. And this is the fact; for those who were carried away into Assyria have been lost among the nations, few of them having ever returned to Judea. And, if in being, where they are now is utterly unknown.
Albert Barnes: Notes on the Bible - 1834
2:6: Therefore - that is, because she said, "I will go after my lovers," "behold I will hedge up thy ways;" literally, "behold, I hedging." It expresses an immediate future, or something which, as being fixed in the mind of God, is as certain as if it were actually taking place. So swift and certain should be her judgments.
Thy way - God had before spoken of Israel; now He turns to her, pronouncing judgment upon her; then again He turneth away from her, as not deigning to regard her. "If the sinner's way were plain, and the soul still had temporal prosperity, after it had turned away from its Creator, scarcely or never could it be recalled, nor would it "hear the voice behind it," warning it. But when adversity befalls it, and tribulation or temporal difficulties overtake it in its course, then it remembers the Lord its God." So it was with Israel in Egypt. When "they sat by the flesh pots, and did eat bread to the full, amid the fish, which they did eat freely, the cucumbers and the melons," they forgat the God of their fathers, and served the idols of Egypt. Then He raised up "a new king, who made their lives bitter with hard bondage, in mortar and in brick and in all the service of the field;" then "they groaned by reason of the bondage, and they cried, and their cry came up unto God by reason of their bondage, and God heard their groaning" Exo 16:3; Num 11:5; Exo 1:8, Exo 1:14; Exo 2:23, Exo 2:4.
So in the book of Judges the ever-recurring history is, they forsook God; He delivered them into the hands of their enemies; they cried unto Him; He sent them a deliverer. A way may be found through a "hedge of thorns," although with pain and suffering; through a stone "wall" even a strong man cannot burst a way. "Thorns" then may be the pains to the flesh, with which God visits sinful pleasures, so that the soul, if it would break through to them, is held back and torn; the wall may mean, that all such sinful joys shall be cut off altogether, as by bereavement, poverty, sickness, failure of plans, etc. In sorrows, we cannot find our idols, which, although so near, vanish from us; but we may find our God, though we are so far from Him, and He so often seems so far from us. "God hedgeth with thorns the ways of the elect, when they find prickles in the things of time, which they desire. They attain not the pleasures of this world which they crave." They cannot "find their paths," when, in the special love of God, they are hindered from obtaining what they seek amiss. "I escaped not Thy scourges," says Augustine, as to his pagan state, "for what mortal can? For Thou wert ever with me, mercifully rigorous, and with most bitter alloy all my unlawful pleasures, that I might seek pleasure without alloy. But where to find such, I could not discover, save in Thee, O Lord, who teachest by sorrow, and woundest us, to heal, and killest us, lest we die from Thee" (Conf. ii. 4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: I will: Job 3:23, Job 19:8; Lam 3:7-9; Luk 15:14-16, Luk 19:43
make a wall: Heb. wall a wall
Carl Friedrich Keil and Franz Delitzsch
2:6
"Therefore (because the woman says this), behold, thus will I hedge up thy way with thorns, and wall up a wall, and she shall not find her paths." The hedging up of the way, strengthened by the similar figure of the building of a wall to cut off the way, denotes her transportation into a situation in which she could no longer continue her adultery with the idols. The reference is to distress and tribulation (compare Hos 5:15 with Deut 4:30; Job 3:23; Job 19:8; Lam 3:7), especially the distress and anguish of exile, in which, although Israel was in the midst of idolatrous nations, and therefore had even more outward opportunity to practise idolatry, it learned the worthlessness of all trust in idols, and their utter inability to help, and was thus impelled to reflect and turn to the Lord, who smites and heals (Hos 6:1).
This thought is carried out still further in Hos 2:7 : "And she will pursue her lovers, and not overtake them; and seek them, and not find them: and will say, I will go and return to my first husband, for it was better with me then than now." Distress at first increases their zeal in idolatry, but it soon brings them to see that the idols afford no help. The failure to reach or find the lovers, who are sought with zeal (riddēph, piel in an intensive sense, to pursue eagerly), denotes the failure to secure what is sought from them, viz., the anticipated deliverance from the calamity, which the living God has sent as a punishment. This sad experience awakens the desire to return to the faithful covenant God, and the acknowledgment that prosperity and all good things are to be found in vital fellowship with Him.
The thought that God will fill the idolatrous nation with disgust at its coquetry with strange gods, by taking away all its possessions, and thus putting to shame its delusive fancy that the possessions which it enjoyed really came from the idols, is still further expanded in the second strophe, commencing with the eighth verse. Hos 2:8. "And she knows not that I have given her the corn, and the must, and the oil, and have multiplied silver to her, and gold, which they have used for Baal." Corn, must, and oil are specified with the definite article as being the fruits of the land, which Israel received from year to year. These possessions were the foundation of the nation's wealth, through which gold and silver were multiplied. Ignorance of the fact that Jehovah was the giver of these blessings, was a sin. That Jehovah had given the land to His people, was impressed upon the minds of the people for all time, together with the recollection of the mighty acts of the Lord, by the manner in which Israel had been put in possession of Canaan; and not only had Moses again and again reminded the Israelites most solemnly that it was He who gave rain to the land, and multiplied and blessed its fruitfulness and its fruits (compare, for example, Deut 7:13; Deut 11:14-15), but this was also perpetually called to their remembrance by the law concerning the offering of the first-fruits at the feasts. The words ‛âsū labba‛al are to be taken as a relative clause without 'asher, though not in the sense of "which they have made into Baal," i.e., out of which they have made Baal-images (Chald., Rabb., Hitzig, Ewald, and others); for even though עשׂה ל occurs in this sense in Is 44:17, the article, which is wanting in Isaiah, and also in Gen 12:2 and Ex 32:10, precludes such an explanation here, apart from the fact that habba‛al cannot stand by itself for a statue of Baal. Here עשׂה ל has rather the general meaning "apply to anything," just as in 2Chron 24:7, where it occurs in a perfectly similar train of thought. This use of the word may be obtained from the meaning "to prepare for anything," whereas the meaning "to offer," which Gesenius adopts ("which they have offered to Baal"), is untenable, since עשׂה simply denotes the preparation of the sacrifice for the altar, which is out of the question in the case of silver and gold. They had applied their gold and silver to Baal, however, not merely by using them for the preparation of idols, but by employing them in the maintenance and extension of the worship of Baal, or even by regarding them as gifts of Baal, and thus confirming themselves in the zealous worship of that god. By habba'al we are not simply to understand the Canaanitish or Phoenician Baal in the stricter sense of the word, whose worship Jehu had exterminated from Israel, though not entirely, as is evident from the allusion to an Asherah in Samaria in the reign of Jehoahaz (4Kings 13:6); but Baal is a general expression for all idols, including the golden calves, which are called other gods in 3Kings 14:9, and compared to actual idols.
Geneva 1599
2:6 Therefore, behold, I will hedge up (h) thy way with thorns, and make a wall, that she shall not find her paths.
(h) I will punish you so that you may then test whether your idols can help you, and bring you into such straightness that you will have no lust to play the harlot.
John Gill
2:6 Therefore, behold, I will hedge up thy way with thorns,.... As fields and vineyards are fenced with thorn hedges to keep out beasts; or rather as closes and fields are fenced to keep cattle in, from going out and straying elsewhere; which may be expressive of afflictions, aud particularly wars among them, that they could not stir out and go from place to place: and make a wall, that she shall not find her paths: to go to Dan and Bethel, and worship the calves there, as some; or to go to the Egyptians and Assyrians for help, as Jarchi and Kimchi; though it was by the latter that they were hedged in, and walled and cooped up, when the city of Samaria was besieged three years: rather this respects the straits and difficulties the Jews have been reduced to by the destruction of Jerusalem, and the continuance of them ever since; so that they are not able to offer their daily sacrifice, kill and eat their passover lamb, and perform other rites and ceremonies they used in their own land; which they would fain perform, though abolished by Christ, but are restrained by this hedge and wall, the destruction of their temple and altar, and not being suffered to possess their land; hence they are said to be without a sacrifice and an ephod. Hos 3:4.
John Wesley
2:6 Hedge up - I will compass thee in with wars, and calamities, that tho' thou love thy sinful courses, thou shalt have little pleasure in them. Make a wall - Yea, I will make the calamities of this people as a strong wall, which they cannot break. Her paths - Wherein thou didst go when thou wentest to Egypt, or Syria for help; but by my judgments, and thine enemies power, thou shalt be so guarded, thou shalt not find how to send to them for relief.
Robert Jamieson, A. R. Fausset and David Brown
2:6 thorns . . . wall-- (Job 19:8; Lam 3:7, Lam 3:9). The hindrances which the captivity interposed between Israel and her idols. As she attributes all her temporal blessings to idols, I will reduce her to straits in which, when she in vain has sought help from false gods, she will at last seek Me as her only God and Husband, as at the first (Is 54:5; Jer 3:14; Ezek 16:8).
then--before Israel's apostasy, under Jeroboam. The way of duty is hedged about with thorns; it is the way of sin that is hedged up with thorns. Crosses in an evil course are God's hedges to turn us from it. Restraining grace and restraining providences (even sicknesses and trials) are great blessings when they stop us in a course of sin. Compare Lk 15:14-18, "I will arise, and go to my father." So here, "I will go, and return," &c.; crosses in the both cases being sanctified to produce this effect.
2:72:7: Եւ ընթասցի զհետ հոմանեաց իւրոց, եւ մի՛ հասցէ նոցա. խնդրեսցէ զնոսա՝ եւ մի՛ գտցէ զնոսա. եւ ասասցէ. Երթայց եւ դարձայց առ այրն իմ առաջին, զի յայնժա՛մ բարի էր ինձ քան արդ։
7 Նա կը գնայ իր սիրածների յետեւից եւ չի հասնի նրանց,կը փնտռի, բայց չի գտնի նրանցեւ կ’ասի. “Կը գնամ եւ կը վերադառնամ իմ նախկին ամուսնու մօտ,որովհետեւ այն ժամանակ աւելի լաւ էր ինձ համար, քան հիմա”:
7 Եւ անիկա իր տարփածուներուն ետեւէն պիտի երթայ, բայց անոնց պիտի չհասնի։Զանոնք պիտի փնտռէ, բայց պիտի չկրնայ գտնել։Այն ատեն պիտի ըսէ. «Երթամ իմ առաջուան էրկանս, Քանզի այն ատեն հիմակուընէ աղէկ վիճակի մէջ էի»։
Եւ ընթասցի զհետ հոմանեաց իւրոց, եւ մի՛ հասցէ նոցա. խնդրեսցէ զնոսա, եւ մի՛ գտցէ զնոսա. եւ ասասցէ. Երթայց եւ դարձայց առ այրն իմ առաջին, զի յայնժամ բարի էր ինձ քան արդ:

2:7: Եւ ընթասցի զհետ հոմանեաց իւրոց, եւ մի՛ հասցէ նոցա. խնդրեսցէ զնոսա՝ եւ մի՛ գտցէ զնոսա. եւ ասասցէ. Երթայց եւ դարձայց առ այրն իմ առաջին, զի յայնժա՛մ բարի էր ինձ քան արդ։
7 Նա կը գնայ իր սիրածների յետեւից եւ չի հասնի նրանց,կը փնտռի, բայց չի գտնի նրանցեւ կ’ասի. “Կը գնամ եւ կը վերադառնամ իմ նախկին ամուսնու մօտ,որովհետեւ այն ժամանակ աւելի լաւ էր ինձ համար, քան հիմա”:
7 Եւ անիկա իր տարփածուներուն ետեւէն պիտի երթայ, բայց անոնց պիտի չհասնի։Զանոնք պիտի փնտռէ, բայց պիտի չկրնայ գտնել։Այն ատեն պիտի ըսէ. «Երթամ իմ առաջուան էրկանս, Քանզի այն ատեն հիմակուընէ աղէկ վիճակի մէջ էի»։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 и погонится за любовниками своими, но не догонит их, и будет искать их, но не найдет, и скажет: >.
2:7 ὅτι οτι since; that ἐξεπόρνευσεν εκπορνευω prostitute out / herself; depraved ἡ ο the μήτηρ μητηρ mother αὐτῶν αυτος he; him κατῄσχυνεν καταισχυνω shame; put to shame ἡ ο the τεκοῦσα τικτω give birth; produce αὐτά αυτος he; him εἶπεν επω say; speak γάρ γαρ for ἀκολουθήσω ακολουθεω follow ὀπίσω οπισω in back; after τῶν ο the ἐραστῶν εραστης of me; mine τῶν ο the διδόντων διδωμι give; deposit μοι μοι me τοὺς ο the ἄρτους αρτος bread; loaves μου μου of me; mine καὶ και and; even τὸ ο the ὕδωρ υδωρ water μου μου of me; mine καὶ και and; even τὰ ο the ἱμάτιά ιματιον clothing; clothes μου μου of me; mine καὶ και and; even τὰ ο the ὀθόνιά οθονιον linen cloth μου μου of me; mine καὶ και and; even τὸ ο the ἔλαιόν ελαιον oil μου μου of me; mine καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as μοι μοι me καθήκει καθηκω fitting
2:7 וְ wᵊ וְ and רִדְּפָ֤ה riddᵊfˈā רדף pursue אֶת־ ʔeṯ- אֵת [object marker] מְאַהֲבֶ֨יהָ֙ mᵊʔahᵃvˈeʸhā אהב love וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תַשִּׂ֣יג ṯaśśˈîḡ נשׂג overtake אֹתָ֔ם ʔōṯˈām אֵת [object marker] וּ û וְ and בִקְשָׁ֖תַם viqšˌāṯam בקשׁ seek וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִמְצָ֑א ṯimṣˈā מצא find וְ wᵊ וְ and אָמְרָ֗ה ʔāmᵊrˈā אמר say אֵלְכָ֤ה ʔēlᵊḵˈā הלך walk וְ wᵊ וְ and אָשׁ֨וּבָה֙ ʔāšˈûvā שׁוב return אֶל־ ʔel- אֶל to אִישִׁ֣י ʔîšˈî אִישׁ man הָֽ hˈā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first כִּ֣י kˈî כִּי that טֹ֥וב ṭˌôv טוב be good לִ֛י lˈî לְ to אָ֖ז ʔˌāz אָז then מֵ mē מִן from עָֽתָּה׃ ʕˈāttā עַתָּה now
2:7. et sequetur amatores suos et non adprehendet eos et quaeret eos et non inveniet et dicet vadam et revertar ad virum meum priorem quia bene mihi erat tunc magis quam nuncAnd she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find, and she shall say: I will go, and return to my first husband: because it was better with me then than now.
7. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.
And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find [them]: then shall she say, I will go and return to my first husband; for then [was it] better with me than now:

2:7 и погонится за любовниками своими, но не догонит их, и будет искать их, но не найдет, и скажет: <<пойду я, и возвращусь к первому мужу моему; ибо тогда лучше было мне, нежели теперь>>.
2:7
ὅτι οτι since; that
ἐξεπόρνευσεν εκπορνευω prostitute out / herself; depraved
ο the
μήτηρ μητηρ mother
αὐτῶν αυτος he; him
κατῄσχυνεν καταισχυνω shame; put to shame
ο the
τεκοῦσα τικτω give birth; produce
αὐτά αυτος he; him
εἶπεν επω say; speak
γάρ γαρ for
ἀκολουθήσω ακολουθεω follow
ὀπίσω οπισω in back; after
τῶν ο the
ἐραστῶν εραστης of me; mine
τῶν ο the
διδόντων διδωμι give; deposit
μοι μοι me
τοὺς ο the
ἄρτους αρτος bread; loaves
μου μου of me; mine
καὶ και and; even
τὸ ο the
ὕδωρ υδωρ water
μου μου of me; mine
καὶ και and; even
τὰ ο the
ἱμάτιά ιματιον clothing; clothes
μου μου of me; mine
καὶ και and; even
τὰ ο the
ὀθόνιά οθονιον linen cloth
μου μου of me; mine
καὶ και and; even
τὸ ο the
ἔλαιόν ελαιον oil
μου μου of me; mine
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
μοι μοι me
καθήκει καθηκω fitting
2:7
וְ wᵊ וְ and
רִדְּפָ֤ה riddᵊfˈā רדף pursue
אֶת־ ʔeṯ- אֵת [object marker]
מְאַהֲבֶ֨יהָ֙ mᵊʔahᵃvˈeʸhā אהב love
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תַשִּׂ֣יג ṯaśśˈîḡ נשׂג overtake
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
וּ û וְ and
בִקְשָׁ֖תַם viqšˌāṯam בקשׁ seek
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִמְצָ֑א ṯimṣˈā מצא find
וְ wᵊ וְ and
אָמְרָ֗ה ʔāmᵊrˈā אמר say
אֵלְכָ֤ה ʔēlᵊḵˈā הלך walk
וְ wᵊ וְ and
אָשׁ֨וּבָה֙ ʔāšˈûvā שׁוב return
אֶל־ ʔel- אֶל to
אִישִׁ֣י ʔîšˈî אִישׁ man
הָֽ hˈā הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
כִּ֣י kˈî כִּי that
טֹ֥וב ṭˌôv טוב be good
לִ֛י lˈî לְ to
אָ֖ז ʔˌāz אָז then
מֵ מִן from
עָֽתָּה׃ ʕˈāttā עַתָּה now
2:7. et sequetur amatores suos et non adprehendet eos et quaeret eos et non inveniet et dicet vadam et revertar ad virum meum priorem quia bene mihi erat tunc magis quam nunc
And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find, and she shall say: I will go, and return to my first husband: because it was better with me then than now.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. И погонится за любовниками своими, но не догонит их. Пророк выражает ту мысль, что Израиль будет ревностно служить идолам, но не получит от них ожидаемого спасения. Это заставит его одуматься (и скажет) и возвратиться к первому мужу, т. е. к Иегове.
Albert Barnes: Notes on the Bible - 1834
2:7: And she shall follow after - The words rendered "follow after and seek" (רדך, בקשׁ) are intensive and express "eager, vehement pursuit," and "diligent search." They express, together, a pursuit, whose minuteness is not hindered by its vehemence, nor its extent and wideness by its exactness. She shall seek far and wide, minutely and carefully, everywhere and in all things, and shall fail in all. For eighteen hundred years the Jews have chased after a phantom, a Christ, triumphing, after the manner of the kings of the earth, and it has ever escaped them. The sinful soul will too often struggle on, in pursuit of what God is withdrawing, and will not give over, until, through God's persevering mercy, the fruitless pursuit exhausts her, and she finds it hopeless. Oh the willfulness of man, and the unwearied patience of God!
Then shall she say, I will go and return - She encourages herself tremblingly to return to God. The words express a mixture of purpose and wish. Before, she said, "Come, let me go after my lovers;" now, she says, "Come let me go and return," as the progical in the Gospel, "I will arise and go to my Father."
To my first husband - "God is the 'first Husband' of the soul, which, while yet pure, He, through the love of the Holy Spirit, united with Himself. Him the soul longeth for, when it findeth manifold bitternesses, as thorns, in those delights of time and sense which it coveted. For when the soul begins to be gnawed by the sorrows of the world which she loveth, then she understandeth more fully, how it was better with her, with her former husband. Those whom a perverse will led astray, distress mostly converts." "Mostly, when we cannot obtain in this world what we wish, when we have been wearied with the impossibility of our search of earthly desires, then the thought of God returns to the soul; then, what was before distasteful, becomes pleasant to us; He whose commands had been bitter to the soul, suddenly in memory grows sweet to her, and the sinful soul determines to be a faithful wife." And God still vouchsafes to be, on her return, the Husband even of the adulterous soul, however far she had strayed from Him.
For then it was better with me than now - It is the voice of the prodigal son in the Gospel, which the Father hears, "How many hired servants of my Father have bread enough and to spare, and I perish with hunger!" "I will serve," Israel would say, "the living and true God, not the pride of people, or of evil spirits, for even in this life it is much sweeter to bear the yoke of the Lord, than to be the servant of men." In regard to the ten tribes, the "then" must mean the time before the apostasy under Jeroboam. God, in these words, softens the severity of His upbraiding and of His sentences of coming woe, by the sweetness of promised mercy. Israel was so impatient of God's threats, that their kings and princes killed those whom He sent unto them. God wins her attention to His accusations by this brief tempering of sweetness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: she shall follow: Hos 5:13; Ch2 28:20-22; Isa 30:2, Isa 30:3, Isa 30:16, Isa 31:1-3; Jer 2:28, Jer 2:36, Jer 2:37, Jer 30:12-15; Eze 20:32, Eze 23:22
I will: Hos 5:15, Hos 6:1, Hos 14:1; Psa 116:7; Jer 3:22-25, Jer 31:18, Jer 50:4, Jer 50:5; Lam 3:40-42; Luk 15:17-20
first: Jer 2:2, Jer 3:1, Jer 31:32; Eze 16:18, Eze 23:4
for: Hos 13:6; Deu 6:10-12, Deu 8:17, Deu 8:18, Deu 32:13-15; Neh 9:25, Neh 9:26; Jer 14:22; Dan 4:17, Dan 4:25, Dan 4:32, Dan 5:21
Geneva 1599
2:7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find [them]: then shall she say, (i) I will go and return to my first husband; for then [was it] better with me than now.
(i) This he speaks of the faithful, who are truly converted, and also shows the use and profit of God's punishments.
John Gill
2:7 And she shall follow after her lovers,.... Before mentioned; that is, in her affections and desires, with great eagerness and earnestness, as men pursue what they are bent upon; otherwise, being hedged in and walled up, she could not go after them in a proper sense:
but she shall not overtake them; they fleeing from her, and she pent up:
she shall seek them, but shall not find them; shall not be able to enjoy them, or act according to her wishes and desires, with respect to the performance of sacrifices, rites, and ceremonies, as before observed:
then shall she say; in her heart, finding all endeavours fruitless, and that the things sought after were never to be had; the hedges and wall, the obstructions in the way, were never to be removed, while in such a pursuit; wherefore after a long time, many hundreds of years, even in the latter day, being convinced of her sin and folly in rejecting Christ, and pursuing after other objects, she will take up the following resolution:
I will go and return to my first husband; either the God of Israel, whom the ten tribes departed from by worshipping the calves Jeroboam set up; but in the latter day will seek the Lord their God again, who was a husband to them, and shall cleave to him again, and all Israel shall be saved: so the Targum,
"I will go and return to the service of my first master, for it was well with me when I served him; henceforth I will not serve idols:''
or Christ, who was promised and prophesied of as a husband to the Jewish church, Is 54:5 and whom they believed in, and expected as such, but when he came rejected him; but now being convinced of their error shall seek David their King, appoint themselves one head, and embrace Christ as their husband, and adhere to him; see Hos 3:5,
for then was it better with me than now; while in the faith, and hope, and expectation of the true Messiah; having a spiritual apprehension of him, true faith in him, and comfort from him, as held forth in the promise; being then possessed of the good land, in the enjoyment of the word and ordinances, and of all religious and civil privileges, but now deprived of them. This may be applied to the case of true believers in Christ, having partially departed from him, and being restored. Christ is a husband to them, who has betrothed them to himself, and they have given themselves to him, and have been loved, nourished, cherished, and provided for by him, and for a while had much nearness, familiarity, and communion with him; but unbelief prevailing, first love waxing cold, and being got into a carnal and sleepy frame, neglect both private and public worship, fall into sin, and removed from church communion, and so may be said to have departed from Christ their husband; but being recovered by divine grace, and sensible of their sins, resolve to return to him again by repentance and acknowledgment, by doing their first works, and by attendance on his word and ordinances; instigated hereunto very much by remembering how it has been with them when they kept close to him, and observing the difference between those times and the present; how they had then the presence of God and Christ, and communion with them, and the secret discoveries of the love of God; in what lively exercise the graces of the Spirit were; what delight and profit they had in ordinances, and what peace, joy, and comfort, in their souls; all which now they want; see Job 29:2.
John Wesley
2:7 Her lovers - Idols and idolaters. Overtake them - But shall never overtake their desired help. To my first husband - God who had married Israel to himself.
2:82:8: Եւ նա ո՛չ գիտաց՝ թէ ես ետու նմա զցորեանն, եւ զգինին, եւ զձէթն, եւ բազմացուցի նմա արծաթ. եւ նա արար արծաթեղէնս, եւ ոսկեղէնս յաճախեա՛ց Բահաղու։
8 Եւ նա չիմացաւ, որ ե՛ս տուեցի նրան ցորենը, գինին եւ ձէթը,բազմացրի նրա դրամը,իսկ նա շատ արծաթէ եւ ոսկէ արձաններ սարքեց Բահաղին:
8 Եւ մայրդ չգիտցաւ թէ ցորենն ու գինին ու իւղը ես իրեն կու տայի Եւ իրեն արծաթն ու ոսկին ես կը շատցնէի, Որոնցմով անոնք Բահաղի կուռքեր շինեցին։
Եւ նա ոչ գիտաց թէ ես ետու նմա զցորեանն եւ զգինին եւ զձէթն, եւ բազմացուցի նմա [14]արծաթ. եւ նա արար արծաթեղէնս, եւ ոսկեղէնս յաճախեաց Բահաղու:

2:8: Եւ նա ո՛չ գիտաց՝ թէ ես ետու նմա զցորեանն, եւ զգինին, եւ զձէթն, եւ բազմացուցի նմա արծաթ. եւ նա արար արծաթեղէնս, եւ ոսկեղէնս յաճախեա՛ց Բահաղու։
8 Եւ նա չիմացաւ, որ ե՛ս տուեցի նրան ցորենը, գինին եւ ձէթը,բազմացրի նրա դրամը,իսկ նա շատ արծաթէ եւ ոսկէ արձաններ սարքեց Բահաղին:
8 Եւ մայրդ չգիտցաւ թէ ցորենն ու գինին ու իւղը ես իրեն կու տայի Եւ իրեն արծաթն ու ոսկին ես կը շատցնէի, Որոնցմով անոնք Բահաղի կուռքեր շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 А не знала она, что Я, Я давал ей хлеб и вино и елей и умножил у нее серебро и золото, из которого сделали {истукана} Ваала.
2:8 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I φράσσω φρασσω restrain τὴν ο the ὁδὸν οδος way; journey αὐτῆς αυτος he; him ἐν εν in σκόλοψιν σκολοψ pale καὶ και and; even ἀνοικοδομήσω ανοικοδομεω rebuild τὰς ο the ὁδοὺς οδος way; journey αὐτῆς αυτος he; him καὶ και and; even τὴν ο the τρίβον τριβος path αὐτῆς αυτος he; him οὐ ου not μὴ μη not εὕρῃ ευρισκω find
2:8 וְ wᵊ וְ and הִיא֙ hî הִיא she לֹ֣א lˈō לֹא not יָֽדְעָ֔ה yˈāḏᵊʕˈā ידע know כִּ֤י kˈî כִּי that אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i נָתַ֣תִּי nāṯˈattî נתן give לָ֔הּ lˈāh לְ to הַ ha הַ the דָּגָ֖ן ddāḡˌān דָּגָן corn וְ wᵊ וְ and הַ ha הַ the תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine וְ wᵊ וְ and הַ ha הַ the יִּצְהָ֑ר yyiṣhˈār יִצְהָר oil וְ wᵊ וְ and כֶ֨סֶף ḵˌesef כֶּסֶף silver הִרְבֵּ֥יתִי hirbˌêṯî רבה be many לָ֛הּ lˈāh לְ to וְ wᵊ וְ and זָהָ֖ב zāhˌāv זָהָב gold עָשׂ֥וּ ʕāśˌû עשׂה make לַ la לְ to † הַ the בָּֽעַל׃ bbˈāʕal בַּעַל lord, baal
2:8. et haec nescivit quia ego dedi ei frumentum et vinum et oleum et argentum multiplicavi ei et aurum quae fecerunt BaalAnd she did not know that I gave her corn, and wine, and oil, and multiplied her silver, and gold, which they have used in the service of Baal.
8. For she did not know that I gave her the corn, and the wine, and the oil, and multiplied unto her silver and gold, which they used for Baal.
For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, [which] they prepared for Baal:

2:8 А не знала она, что Я, Я давал ей хлеб и вино и елей и умножил у нее серебро и золото, из которого сделали {истукана} Ваала.
2:8
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
φράσσω φρασσω restrain
τὴν ο the
ὁδὸν οδος way; journey
αὐτῆς αυτος he; him
ἐν εν in
σκόλοψιν σκολοψ pale
καὶ και and; even
ἀνοικοδομήσω ανοικοδομεω rebuild
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῆς αυτος he; him
καὶ και and; even
τὴν ο the
τρίβον τριβος path
αὐτῆς αυτος he; him
οὐ ου not
μὴ μη not
εὕρῃ ευρισκω find
2:8
וְ wᵊ וְ and
הִיא֙ הִיא she
לֹ֣א lˈō לֹא not
יָֽדְעָ֔ה yˈāḏᵊʕˈā ידע know
כִּ֤י kˈî כִּי that
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
נָתַ֣תִּי nāṯˈattî נתן give
לָ֔הּ lˈāh לְ to
הַ ha הַ the
דָּגָ֖ן ddāḡˌān דָּגָן corn
וְ wᵊ וְ and
הַ ha הַ the
תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine
וְ wᵊ וְ and
הַ ha הַ the
יִּצְהָ֑ר yyiṣhˈār יִצְהָר oil
וְ wᵊ וְ and
כֶ֨סֶף ḵˌesef כֶּסֶף silver
הִרְבֵּ֥יתִי hirbˌêṯî רבה be many
לָ֛הּ lˈāh לְ to
וְ wᵊ וְ and
זָהָ֖ב zāhˌāv זָהָב gold
עָשׂ֥וּ ʕāśˌû עשׂה make
לַ la לְ to
הַ the
בָּֽעַל׃ bbˈāʕal בַּעַל lord, baal
2:8. et haec nescivit quia ego dedi ei frumentum et vinum et oleum et argentum multiplicavi ei et aurum quae fecerunt Baal
And she did not know that I gave her corn, and wine, and oil, and multiplied her silver, and gold, which they have used in the service of Baal.
8. For she did not know that I gave her the corn, and the wine, and the oil, and multiplied unto her silver and gold, which they used for Baal.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Сделали [истукана] Ваала, евр. asu labbaal: гл. asah с предлогом означает делать что-нибудь (Ис XIIV:17) и употреблять для чего-нибудь (2: Пар ХХIV:7). В ст. 8: лучше понимать гл. asah в последнем значении. Таким образом, пророк обличает Израиля за то, что серебро и золото, полученное от Иеговы, он употреблял на поддержку культа Ваалов. Под именем Ваала пророк разумеет всех идолов, включая и золотых тельцов, которые в 3: Цар XIV:9: ставятся наряду с идолами.
Adam Clarke: Commentary on the Bible - 1831
2:8: For she did not know that I gave her corn - How often are the gifts of God's immediate bounty attributed to fortuitous causes - to any cause but the right one!
Which they prepared for Baal - And how often are the gifts of God's bounty perverted into means of dishonoring him! God gives us wisdom, strength, and property; and we use them to sin against him with the greater skill, power, and effect! Were the goods those of the enemy, in whose service they are employed, the crime would be the less. But the crime is deeply engrained, when God's property is made the instrument to dishonor himself.
Albert Barnes: Notes on the Bible - 1834
2:8: For she did not know - The prophet having, in summary Hos 2:5-7, related her fall, her chastisement, and her recovery, begins anew, enlarging both on the impending inflictions, and the future mercy. She "did not know," because she would not; she "would not retain God in her knowledge" Rom 1:28. "Knowledge," in Holy Scripture, is not of the understanding, but of the heart and the will.
That I gave her corn ... - The I is emphatic (אנכי( ci). "She did not know, that it was I who gave her." God gave them the "corn, and wine, and oil," first, because He gave them the land itself. They held it of Him as their Lord. As He says, "The land is Mine, and ye are strangers and sojourners with Me" Lev 25:23. He gave them also in the course of His ordinary providence, wherein He also gave them "the gold and silver," which they gained by trading. Silver He had so multiplied to her in the days of Solomon, that it was in "Jerusalem as stones, nothing accounted of" Kg1 10:27, Kg1 10:21, and gold, through the favor which He gave him Kg1 9:14; Kg1 10:10, Kg1 10:14, was in abundance above measure.
Which they prepared for Baal - Rather, as in the English Margin, "which they made into Baal" (see Hos 8:4; Eze 16:17-19). "Of that gold and silver, which God had so multiplied, Israel, Rev_olting from the house of David and Solomon, made, first the calves of gold, and then Baal." Of God's own gifts they made their gods. They took God's gifts as from their gods, and made them into gods to them. "Baal," Lord, the same as Bel, was an object of idolatry among the Phoenicians and Tyrians. Its worship was brought into Israel by Jezebel, daughter of a king of Sidon. Jehu destroyed it for a time, because its adherents were adherents of the house of Ahab. The worship was partly cruel, like that of Moloch, partly abominable. It had this aggravation beyond that of the calves, that Jezebel aimed at the extirpation of the worship of God, setting up a rival temple, with its 450 prophets and 400 of the kindred idolatry of Ashtaroth, and slaying all the prophets of God.
It seems to us strange folly. They attributed to gods, who represented the functions of nature, the power to give what God alone gives. How is it different, when people now say, "nature does this, or that," or speak of "the operations of nature," or the laws of "nature," and ignore God who appoints those laws, and "worketh hitherto" Joh 5:17 "those operations?" They attributed to planets (as have astrologers at all times) influence over the affairs of people, and worshiped a god, Baal-Gad, or Jupiter, who presided over them. Wherein do those otherwise, who displace God's providence by fortune or fate or destiny, and say "fortune willed," "fortune denied him," "it was his fate, his destiny," and, even when God most signally interposes, shrink from naming Him, as if to speak of God's providence were something superstitious? What is this, but to ascribe to Baal, under a new name, the works and gifts of God? And more widely yet. Since "men have as many strange gods as they have sins," what do they, who seek pleasure or gain or greatness or praise in forbidden ways or from forbidden sources, than make their pleasure or gain or ambition their god, and offer their time and understanding and ingenuity and intellect, yea, their whole lives and their whole selves, their souls and bodies, all the gifts of God, in sacrifice to the idol which they have made? Nay, since whosoever believes of God otherwise than He has Rev_ealed Himself, does, in fact, believe in another god, not in the One True God, what else does all heresy, but form to itself an idol out of God's choicest gift of nature, man's own mind, and worship, not indeed the works of man's own hands, but the creature of his own understanding?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: she: Isa 1:3; Hab 1:16; Act 17:23-25; Rom 1:28
her corn: Hos 2:5, Hos 10:1; Jdg 9:27; Jer 7:18, Jer 44:17, Jer 44:18; Eze 16:16-19; Dan 5:3, Dan 5:4, Dan 5:23; Luk 15:13, Luk 16:1, Luk 16:2
wine: Heb. new wine, Hos 4:11; Isa 24:7-9
which they prepared for Baal: or, wherewith they made Baal, Hos 8:4, Hos 13:2; Exo 32:2-4; Jdg 17:1-5; Isa 46:6
Geneva 1599
2:8 For she did not know that I (k) gave her corn, and wine, and oil, and multiplied her silver and gold, [which] they prepared for Baal.
(k) This declares that idolaters defraud God of his honour, when they attribute his benefits to their idols.
John Gill
2:8 For she did not know that I gave her corn, and wine, and oil,.... This is a reason, not of her resolution to return to her first husband, but to go after lovers, and of her ascribing these things to them, Hos 2:5, and why the Lord would behave towards her as he determined to do, Hos 2:6, this ignorance was wilful and affected, and therefore blameable; she might have known, but she would not; she did not set her mind to know; she did not consider who gave her these things, nor behave as if she knew, as Jarchi: or she did not own and acknowledge God to be the author and giver of them, as she should have done; which was ingratitude rather than ignorance, and is a heinous sin, and to be resented; since all good things, temporal and spiritual, as daily bread, all the necessaries of life, signified by these things, so the word, and ordinances, and spiritual gifts, which they may be emblems of, come from God, and should be acknowledged; but the Jews, as in the times of Isaiah, did not know him, and acknowledge his benefits, Is 1:2, so, in the times of Christ, they did not know him to be the God of Israel, God over all, blessed for ever; from whom, and for whose sake, who was to be, and was born of them, they enjoyed the privileges they did, Jn 1:10.
And multiplied her silver and gold, which they prepared for Baal; the relative "which" may refer to all that goes before; and the sense be, that these gifts of God, and which should have been owned as such, and employed in his service, and to his glory; some were made use of in meat and drink offerings to Baal; and others in decking themselves to appear in his worship to his honour; or in ornamenting the idol therewith, or in making it thereof, so the Targum and Syriac version: and all this may be said to be done, when these things are spent in the service of other lords than the Lord himself; when they are abused to sinful purposes, and consumed on the lusts of men, to gratify their sensuality, pride, and vanity, which the Jews did.
John Wesley
2:8 Did not know - Did not consider. They - The body of the Jews. Prepared - Dedicated to the service of the idol.
Robert Jamieson, A. R. Fausset and David Brown
2:8 she did not know that I--not the idols, as she thought: the "lovers" alluded to in Hos 2:5.
which they prepared for Baal--that is, of which they made images of Baal, or at least the plate covering of them (Hos 8:4). Baal was the Phœnician sun-god: answering to the female Astarte, the moon-goddess. The name of the idol is found in the Phœnician Hannibal, Hasdrubal. Israel borrowed it from the Tyrians.
2:92:9: Վասն այնորիկ դարձուցից՝ եւ առից զցորեանն իմ ՚ի ժամանակի իւրում՝ եւ զգինին իմ, եւ զձէթն ՚ի ժամանակի իւրեանց. եւ զերծի՛ց ՚ի նմանէ զհանդերձ իմ, եւ զկտա՛ւ իմ. զի մի՛ ծածկեսցէ զծանականս իւր[10361]։ [10361] Ոմանք. Վասն այսորիկ դար՛՛... զի մի՛ ծածկեսցէ զառականս իւր։
9 Դրա համար ես կը դառնամ եւ յետ կ’առնեմ իմ ցորենն իր ժամանակին,իմ գինին եւ իմ ձէթն իրենց ժամանակինեւ կը հանեմ նրա վրայից իմ հագուստն ու ներքնազգեստը,որ չծածկի իր մերկութիւնը:
9 Անոր համար պիտի դառնամ ու իմ ցորենս իր եղանակին մէջ Ու իմ գինիս իր որոշ ժամանակին մէջ պիտի առնեմ Եւ անոր մերկութիւնը ծածկող բուրդս ու քթանս ետ պիտի առնեմ։
Վասն այնորիկ [15]դարձուցից եւ առից զցորեանն իմ ի ժամանակի իւրում, եւ զգինին իմ [16]եւ զձէթն ի ժամանակի իւրեանց, եւ զերծից ի նմանէ զհանդերձ`` իմ եւ զկտաւ իմ, զի մի՛ ծածկեսցէ զծանականս իւր:

2:9: Վասն այնորիկ դարձուցից՝ եւ առից զցորեանն իմ ՚ի ժամանակի իւրում՝ եւ զգինին իմ, եւ զձէթն ՚ի ժամանակի իւրեանց. եւ զերծի՛ց ՚ի նմանէ զհանդերձ իմ, եւ զկտա՛ւ իմ. զի մի՛ ծածկեսցէ զծանականս իւր[10361]։
[10361] Ոմանք. Վասն այսորիկ դար՛՛... զի մի՛ ծածկեսցէ զառականս իւր։
9 Դրա համար ես կը դառնամ եւ յետ կ’առնեմ իմ ցորենն իր ժամանակին,իմ գինին եւ իմ ձէթն իրենց ժամանակինեւ կը հանեմ նրա վրայից իմ հագուստն ու ներքնազգեստը,որ չծածկի իր մերկութիւնը:
9 Անոր համար պիտի դառնամ ու իմ ցորենս իր եղանակին մէջ Ու իմ գինիս իր որոշ ժամանակին մէջ պիտի առնեմ Եւ անոր մերկութիւնը ծածկող բուրդս ու քթանս ետ պիտի առնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 За то Я возьму назад хлеб Мой в его время и вино Мое в его пору и отниму шерсть и лен Мой, чем покрывается нагота ее.
2:9 καὶ και and; even καταδιώξεται καταδιωκω hunt down; drive hard τοὺς ο the ἐραστὰς εραστης he; him καὶ και and; even οὐ ου not μὴ μη not καταλάβῃ καταλαμβανω apprehend αὐτούς αυτος he; him καὶ και and; even ζητήσει ζητεω seek; desire αὐτοὺς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not εὕρῃ ευρισκω find αὐτούς αυτος he; him καὶ και and; even ἐρεῖ ερεω.1 state; mentioned πορεύσομαι πορευομαι travel; go καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return πρὸς προς to; toward τὸν ο the ἄνδρα ανηρ man; husband μου μου of me; mine τὸν ο the πρότερον προτερον earlier ὅτι οτι since; that καλῶς καλως.1 finely; fairly μοι μοι me ἦν ειμι be τότε τοτε at that ἢ η or; than νῦν νυν now; present
2:9 לָכֵ֣ן lāḵˈēn לָכֵן therefore אָשׁ֔וּב ʔāšˈûv שׁוב return וְ wᵊ וְ and לָקַחְתִּ֤י lāqaḥtˈî לקח take דְגָנִי֙ ḏᵊḡānˌî דָּגָן corn בְּ bᵊ בְּ in עִתֹּ֔ו ʕittˈô עֵת time וְ wᵊ וְ and תִירֹושִׁ֖י ṯîrôšˌî תִּירֹושׁ wine בְּ bᵊ בְּ in מֹֽועֲדֹ֑ו mˈôʕᵃḏˈô מֹועֵד appointment וְ wᵊ וְ and הִצַּלְתִּי֙ hiṣṣaltˌî נצל deliver צַמְרִ֣י ṣamrˈî צֶמֶר wool וּ û וְ and פִשְׁתִּ֔י fištˈî פֵּשֶׁת flax לְ lᵊ לְ to כַסֹּ֖ות ḵassˌôṯ כסה cover אֶת־ ʔeṯ- אֵת [object marker] עֶרְוָתָֽהּ׃ ʕerwāṯˈāh עֶרְוָה nakedness
2:9. idcirco convertar et sumam frumentum meum in tempore suo et vinum meum in tempore suo et liberabo lanam meam et linum meum quae operiebant ignominiam eiusTherefore will I return, and take away my corn in its season, and my wine in its season, and I will set at liberty my wool, and my flax, which covered her disgrace.
9. Therefore will I take back my corn in the time thereof, and my wine in the season thereof, and will pluck away my wool and my flax which should have covered her nakedness.
Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax [given] to cover her nakedness:

2:9 За то Я возьму назад хлеб Мой в его время и вино Мое в его пору и отниму шерсть и лен Мой, чем покрывается нагота ее.
2:9
καὶ και and; even
καταδιώξεται καταδιωκω hunt down; drive hard
τοὺς ο the
ἐραστὰς εραστης he; him
καὶ και and; even
οὐ ου not
μὴ μη not
καταλάβῃ καταλαμβανω apprehend
αὐτούς αυτος he; him
καὶ και and; even
ζητήσει ζητεω seek; desire
αὐτοὺς αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
εὕρῃ ευρισκω find
αὐτούς αυτος he; him
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
πορεύσομαι πορευομαι travel; go
καὶ και and; even
ἐπιστρέψω επιστρεφω turn around; return
πρὸς προς to; toward
τὸν ο the
ἄνδρα ανηρ man; husband
μου μου of me; mine
τὸν ο the
πρότερον προτερον earlier
ὅτι οτι since; that
καλῶς καλως.1 finely; fairly
μοι μοι me
ἦν ειμι be
τότε τοτε at that
η or; than
νῦν νυν now; present
2:9
לָכֵ֣ן lāḵˈēn לָכֵן therefore
אָשׁ֔וּב ʔāšˈûv שׁוב return
וְ wᵊ וְ and
לָקַחְתִּ֤י lāqaḥtˈî לקח take
דְגָנִי֙ ḏᵊḡānˌî דָּגָן corn
בְּ bᵊ בְּ in
עִתֹּ֔ו ʕittˈô עֵת time
וְ wᵊ וְ and
תִירֹושִׁ֖י ṯîrôšˌî תִּירֹושׁ wine
בְּ bᵊ בְּ in
מֹֽועֲדֹ֑ו mˈôʕᵃḏˈô מֹועֵד appointment
וְ wᵊ וְ and
הִצַּלְתִּי֙ hiṣṣaltˌî נצל deliver
צַמְרִ֣י ṣamrˈî צֶמֶר wool
וּ û וְ and
פִשְׁתִּ֔י fištˈî פֵּשֶׁת flax
לְ lᵊ לְ to
כַסֹּ֖ות ḵassˌôṯ כסה cover
אֶת־ ʔeṯ- אֵת [object marker]
עֶרְוָתָֽהּ׃ ʕerwāṯˈāh עֶרְוָה nakedness
2:9. idcirco convertar et sumam frumentum meum in tempore suo et vinum meum in tempore suo et liberabo lanam meam et linum meum quae operiebant ignominiam eius
Therefore will I return, and take away my corn in its season, and my wine in its season, and I will set at liberty my wool, and my flax, which covered her disgrace.
9. Therefore will I take back my corn in the time thereof, and my wine in the season thereof, and will pluck away my wool and my flax which should have covered her nakedness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:9: Therefore will I return, and take away - In the course of my providence, I will withhold those benefits which she has prostituted to her idolatrous services. And I will neither give the land rain, nor fruitful seasons.
Albert Barnes: Notes on the Bible - 1834
2:9: Therefore I will return - God is, as it were, absent from men, when He lets them go on in their abuse of His gifts. "His judgments are far above out of their sight." He returns to them, and His presence is felt in chastisements, as it might have been in mercies. He is not out of sight or out of mind, then. Others render it, "I will turn, i. e. I will do other than before; I will turn" from love to displeasure, from pouring out benefits to the infliction of chastisements, from giving abundance of all things to punishing them with the want of all things.
I will take away My corn in the time thereof - God shows us that His gifts come from Him, either by giving them when we almost despair of them, or taking them away, when they are all but our's. It can seem no chance, when He so doeth. The chastisement is severer also, when the good things, long looked-for, are, at the last, taken out of our very hands, and that, when there is no remedy. If in harvest-time there be dearth, what afterward! "God taketh away all, that they who knew not the Giver through abundance, might know Him through want."
And will recover My wool - God "recovers," and, as it were, "delivers" the works of His Hands from serving the ungodly. While He leaves His creatures in the possession of the wicked, they are holden, as it were, in captivity, being kept back from their proper uses, and made the handmaidens and instruments and tempters to sin. God made His creatures on earth to serve man, that man, on occasion of them, might glorify Him. It is against the order of nature, to use God's gifts to any other end, short of God's glory much more, to turn God's gifts against Himself, and make them serve to pride or luxury or sensual sin. It is a bondage, as it were, to them. Whence of them also Paul saith, "The creature was made subject to vanity, not willingly; and, all creation groaneth and travaileth in pain together until now" Rom 8:20, Rom 8:22. Penitents have felt this. They have felt that they deserve no more that the sun should shine on them, or the earth sustain them, or the air support them, or wine refresh them, or food nourish them, since all these are the creatures and servants of the God whom themselves have offended, and they themselves deserve no more to be served by God's servants, since they have rebelled against their common Master, or to use even rightly what they have abused against the will of their Creator.
My flax - Given "to cover her nakedness, i. e. which God had given to that end. Shame was it, that, covered with the raiment which God had given her to hide her shame, she did deeds of shame. The white linen garments of her priests also were symbols of that purity, which the Great high priest should have and give. Now, withdrawing those gifts, He gave them up to the greatest visible shame, such as insolent conquerors, in leading a people into captivity, often inflicted upon them. Thereby, in act, was figured that loss of the robe of righteousness, heavenly grace, wherewith God beautifies the soul, whereof when it is stripped, it is indeed foul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: will I: Dan 11:13; Joe 2:14; Mal 1:4, Mal 3:18
take: Hos 2:3; Isa 3:18-26, Isa 17:10, Isa 17:11; Eze 16:27, Eze 16:39, Eze 23:26; Zep 1:13; Hag 1:6-11; Hag 2:16, Hag 2:17
recover: or, take away
Carl Friedrich Keil and Franz Delitzsch
2:9
"Therefore will I take back my corn at its time, and my must at its season, and tear away my wool and my flax for the covering of her nakedness." Because Israel had not regarded the blessings it received as gifts of its God, and used them for His glory, the Lord would take them away from it. אשׁוּב ולקחתּי are to be connected, so that אשׁוּב has the force of an adverb, not however in the sense of simple repetition, as it usually does, but with the idea of return, as in Jer 12:15, viz., to take again = to take back. "My corn," etc., is the corn, the must, which I have given. "At its time," i.e., at the time when men expect corn, new wine, etc., viz., at the time of harvest, when men feel quite sure of receiving or possessing it. If God suddenly takes away the gifts then, not only is the loss more painfully felt, but regarded as a punishment far more than when they have been prepared beforehand for a bad harvest by the failure of the crop. Through the manner in which God takes the fruits of the land away from the people, He designs to show them that He, and not Baal, is the giver and the taker also. The words "to cover her nakedness" are not dependent upon הצּלתּי, but belong to צמרי וּפשׁתּי, and are simply a more concise mode of saying, "Such serve, or are meant, to cover her nakedness." They serve to sharpen the threat, by intimating that if God withdraw His gifts, the nation will be left in utter penury and ignominious nakedness (‛ervâh, pudendum).
Geneva 1599
2:9 Therefore will I return, and take away (l) my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax [given] to cover her nakedness.
(l) Signifying that God will take away his benefits, when man by his ingratitude abuses them.
John Gill
2:9 Therefore will I return, and take away,.... Or, "take away again" (k); an usual Hebraism:
my corn in the time thereof, and my wine in the season thereof; for though these are the gifts of God to men for their use, and to dispose of for the good of others; yet he retains his property in them, and can and will call them to an account for their stewardship; and, when he pleases, take away both their office, and the good things they were intrusted with, not making a right use of them; and this he does in his own appointed time and season, or at such a time when these are at the best, and the greatest good is expected from them, and which therefore is the more afflictive; as in the time of harvest and vintage, so Kimchi, when corn and grapes are fully ripe; or, as the Targum, in the time of the corn being on the floor, and of the pressure of the wine:
and will recover my wool, and my flax, given "to cover her nakedness"; or, "I will take away"; by force and violence, as out of the hands of thieves, and robbers, and usurpers, who have no right to them, being forfeited; these were given to cover her nakedness, but not to deck herself with for the honour of her idols, or to cherish pride and superstition; see Mt 23:5 these were all taken away when the Romans came and took away their place and nation, Jn 11:48. The Septuagint and Arabic versions give the sense as if these were taken,
that they might not cover her nakedness, or "shame"; but that it might be exposed, as follows:
(k) "iterum capiam", Drusius; "recipiam", Liveleus.
John Wesley
2:9 Take away - I will resume all I gave. In the time thereof - When they should gather it in, as being ripe.
Robert Jamieson, A. R. Fausset and David Brown
2:9 my corn . . . my wool . . . my flax--in contrast to "my bread . . . my wool . . . my flax," (Hos 2:5). Compare also Hos 2:21-23, on God as the great First Cause giving these through secondary instruments in nature. "Return, and take away," is equivalent to, "I will take back again," namely, by sending storms, locusts, Assyrian enemies, &c. "Therefore," that is, because she did not acknowledge Me as the Giver.
in the time thereof--in the harvest-time.
2:102:10: Եւ արդ յայտնեցից զպղծութիւն նորա առաջի հոմանեաց իւրոց. եւ ո՛չ ոք հանիցէ զնա ՚ի ձեռաց իմոց։
10 Եւ արդ, կը պարզեմ նրա պղծութիւնը իր սիրածների առաջ,եւ ոչ ոք չի ազատի նրան իմ ձեռքից:
10 Հիմա անոր տարփածուներուն առջեւ Անոր անզգամութիւնը պիտի յայտնեմ։Մարդ պիտի չգտնուի, որ զանիկա իմ ձեռքէս ազատէ։
Եւ արդ յայտնեցից զպղծութիւն նորա առաջի հոմանեաց իւրոց. եւ ոչ ոք հանիցէ զնա ի ձեռաց իմոց:

2:10: Եւ արդ յայտնեցից զպղծութիւն նորա առաջի հոմանեաց իւրոց. եւ ո՛չ ոք հանիցէ զնա ՚ի ձեռաց իմոց։
10 Եւ արդ, կը պարզեմ նրա պղծութիւնը իր սիրածների առաջ,եւ ոչ ոք չի ազատի նրան իմ ձեռքից:
10 Հիմա անոր տարփածուներուն առջեւ Անոր անզգամութիւնը պիտի յայտնեմ։Մարդ պիտի չգտնուի, որ զանիկա իմ ձեռքէս ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 И ныне открою срамоту ее пред глазами любовников ее, и никто не исторгнет ее из руки Моей.
2:10 καὶ και and; even αὐτὴ αυτος he; him οὐκ ου not ἔγνω γινωσκω know ὅτι οτι since; that ἐγὼ εγω I δέδωκα διδωμι give; deposit αὐτῇ αυτος he; him τὸν ο the σῖτον σιτος wheat καὶ και and; even τὸν ο the οἶνον οινος wine καὶ και and; even τὸ ο the ἔλαιον ελαιον oil καὶ και and; even ἀργύριον αργυριον silver piece; money ἐπλήθυνα πληθυνω multiply αὐτῇ αυτος he; him αὐτὴ αυτος he; him δὲ δε though; while ἀργυρᾶ αργυρεος of silver καὶ και and; even χρυσᾶ χρυσεος of gold; golden ἐποίησεν ποιεω do; make τῇ ο the Βααλ βααλ Baal; Vaal
2:10 וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now אֲגַלֶּ֥ה ʔᵃḡallˌeh גלה uncover אֶת־ ʔeṯ- אֵת [object marker] נַבְלֻתָ֖הּ navluṯˌāh נַבְלוּת vagina לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye מְאַהֲבֶ֑יהָ mᵊʔahᵃvˈeʸhā אהב love וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man לֹֽא־ lˈō- לֹא not יַצִּילֶ֥נָּה yaṣṣîlˌennā נצל deliver מִ mi מִן from יָּדִֽי׃ yyāḏˈî יָד hand
2:10. et nunc revelabo stultitiam eius in oculis amatorum eius et vir non eruet eam de manu meaAnd now I will lay open her folly in the eyes of her lovers: and no man shall deliver her out of my hand:
10. And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.
And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand:

2:10 И ныне открою срамоту ее пред глазами любовников ее, и никто не исторгнет ее из руки Моей.
2:10
καὶ και and; even
αὐτὴ αυτος he; him
οὐκ ου not
ἔγνω γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
δέδωκα διδωμι give; deposit
αὐτῇ αυτος he; him
τὸν ο the
σῖτον σιτος wheat
καὶ και and; even
τὸν ο the
οἶνον οινος wine
καὶ και and; even
τὸ ο the
ἔλαιον ελαιον oil
καὶ και and; even
ἀργύριον αργυριον silver piece; money
ἐπλήθυνα πληθυνω multiply
αὐτῇ αυτος he; him
αὐτὴ αυτος he; him
δὲ δε though; while
ἀργυρᾶ αργυρεος of silver
καὶ και and; even
χρυσᾶ χρυσεος of gold; golden
ἐποίησεν ποιεω do; make
τῇ ο the
Βααλ βααλ Baal; Vaal
2:10
וְ wᵊ וְ and
עַתָּ֛ה ʕattˈā עַתָּה now
אֲגַלֶּ֥ה ʔᵃḡallˌeh גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
נַבְלֻתָ֖הּ navluṯˌāh נַבְלוּת vagina
לְ lᵊ לְ to
עֵינֵ֣י ʕênˈê עַיִן eye
מְאַהֲבֶ֑יהָ mᵊʔahᵃvˈeʸhā אהב love
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
לֹֽא־ lˈō- לֹא not
יַצִּילֶ֥נָּה yaṣṣîlˌennā נצל deliver
מִ mi מִן from
יָּדִֽי׃ yyāḏˈî יָד hand
2:10. et nunc revelabo stultitiam eius in oculis amatorum eius et vir non eruet eam de manu mea
And now I will lay open her folly in the eyes of her lovers: and no man shall deliver her out of my hand:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Пред глазами любовников, т. е. пред идолами, которые не помогут Израилю в день суда над ним.
Adam Clarke: Commentary on the Bible - 1831
2:10: In the sight of her lovers - Her idols, and her faithful or faithless allies.
Albert Barnes: Notes on the Bible - 1834
2:10: Her lewdness - The word originally means "folly," and so "foulness." For sin is the only real folly, as holiness is the only true wisdom. But the folly of sin is veiled amid outward prosperity, and people think themselves, and are thought, wise and honorable and in good repute, and are centers of attraction and leaders of society, so long as they prosper; as it is said, "so long as thou doest well unto thyself, men will speak of thee" Psa 49:18. But as soon as God withdraws those outward gifts, the mask drops off, and people, being no longer dazzled, despise the sinner, while they go on to hug the sin. God says, "I will discover," as just before He had said, that His gifts had been given to "cover her." He would then lay her bare outwardly and inwardly; her folly, foulness, wickedness, and her outward shame; and that, "in the sight of her lovers," i. e. of those whom she had chosen instead of God, her idols, the heavenly bodies, the false gods, and real devils. Satan must jeer at the wretched folly of the souls whom he deceives.
And none shall deliver her out of My hand - Neither rebel spirits nor rebel people. The evil spirits would prolong the prosperity of the wicked, that so they might sin the more deeply, and might not repent, (which they see people to do amid God's chastisements,) and so might incur the deeper danmation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: now: Hos 2:3; Isa 3:17; Jer 13:22, Jer 13:26; Eze 16:36, Eze 23:29; Luk 12:2, Luk 12:3; Co1 4:5
lewdness: Heb. folly, or, villany
and none shall: Hos 5:13, Hos 5:14, Hos 13:7, Hos 13:8; Psa 50:22; Pro 11:21; Mic 5:8
Carl Friedrich Keil and Franz Delitzsch
2:10
"And now will I uncover her shame before her lovers, and no one shall tear her out of my hand." The ἅπ. λεγ. נבלוּה, lit., a withered state, from נבל, to be withered or faded, probably denotes, as Hengstenberg says, corpus multa stupra passum, and is rendered freely in the lxx by ἀκαθαρσία. "Before the eyes of the lovers," i.e., not so that they shall be obliged to look at it, without being able to avoid it, but so that the woman shall become even to them an object of abhorrence, from which they will turn away (comp. Nahum 3:5; Jer 13:26). In this concrete form the general truth is expressed, that "whoever forsakes God for the world, will be put to shame by God before the world itself; and that all the more, the nearer it stood to Him before" (Hengstenberg). By the addition of the words "no one," etc., all hope is cut off that the threatened punishment can be averted (cf. Hos 5:14).
This punishment is more minutely defined in Hos 2:11-13, in which the figurative drapery is thrown into the background by the actual fact. Hos 2:11. "And I make all her joy keep holiday (i.e., cease), her feast, and her new moon, and her sabbath, and all her festive time." The feast days and festive times were days of joy, in which Israel was to rejoice before the Lord its God. To bring into prominence this character of the feasts, כּל־משׂושׂהּ, "all her joy," is placed first, and the different festivals are mentioned afterwards. Châg stands for the three principal festivals of the year, the Passover, Pentecost, and the feast of Tabernacles, which had the character of châg, i.e., of feasts of joy par excellence, as being days of commemoration of the great acts of mercy which the Lord performed on behalf of His people. Then came the day of the new moon every month, and the Sabbath every week. Finally, these feasts are all summed up in כּל־מועדהּ; for מועד, מועדים is the general expression for all festive seasons and festive days (Lev 23:2, Lev 23:4). As a parallel, so far as the facts are concerned, comp. Amos 8:10; Jer 7:34, and Lam 1:4; Lam 5:15.
Geneva 1599
2:10 And now will I discover her (m) lewdness in the sight of her lovers, and none shall deliver her out of mine hand.
(m) That is, all her service, ceremonies, and inventions by which she worshipped her idols.
John Gill
2:10 And now will I discover her lewdness in the lovers,.... The people, her lovers, as the Targum; which is by many understood of the Egyptians and Assyrians; but rather means the Romans, whom the Jews courted as their friends: though it seems best to interpret it in a more general way, that the sin and folly of the Jews in rejecting Christ, and adhering to their beloved tenets, should be discovered and made manifest to all in the most public manner by their punishment; by being scattered among the nations, and becoming a taunt, reproach, and a curse everywhere: and none shall deliver her out of my hand; none of her lovers, as Kimchi, nor any other: it denotes the utter, total, and final destruction of the Jews, wrath being come upon them to the uttermost; and which is irrecoverable by human help, has continued for many hundred years, and will until the times of the Gentiles are fulfilled, or till the fulness of the Gentiles be come in, Lk 21:24.
John Wesley
2:10 Her lewdness - Folly and wickedness.
Robert Jamieson, A. R. Fausset and David Brown
2:10 lewdness--rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.
2:112:11: Եւ դարձուցից զամենայն բարեկենդանութիւնս նորա, եւ զտօնս նորա, եւ զամսագլուխս նորա, եւ զշաբաթս նորա, եւ զամենայն վաճառս նորա[10362]։ [10362] Ոմանք. Եւ զամսագլուխ նորա։
11 Կը խափանեմ նրա բոլոր ուրախութիւնները,նրա տօները, ամսագլուխներն ու շաբաթներըեւ նրա բոլոր տօնախմբութիւնները:
11 Անոր բոլոր ուրախութիւնը, Անոր տօները, ամսագլուխներն ու շաբաթները Եւ բոլոր հանդիսաւոր օրերը պիտի խափանեմ։
Եւ դարձուցից զամենայն բարեկենդանութիւնս նորա եւ զտօնս նորա եւ զամսագլուխս նորա եւ զշաբաթս նորա, եւ զամենայն [17]վաճառս նորա:

2:11: Եւ դարձուցից զամենայն բարեկենդանութիւնս նորա, եւ զտօնս նորա, եւ զամսագլուխս նորա, եւ զշաբաթս նորա, եւ զամենայն վաճառս նորա[10362]։
[10362] Ոմանք. Եւ զամսագլուխ նորա։
11 Կը խափանեմ նրա բոլոր ուրախութիւնները,նրա տօները, ամսագլուխներն ու շաբաթներըեւ նրա բոլոր տօնախմբութիւնները:
11 Անոր բոլոր ուրախութիւնը, Անոր տօները, ամսագլուխներն ու շաբաթները Եւ բոլոր հանդիսաւոր օրերը պիտի խափանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 И прекращу у нее всякое веселье, праздники ее и новомесячия ее, и субботы ее, и все торжества ее.
2:11 διὰ δια through; because of τοῦτο ουτος this; he ἐπιστρέψω επιστρεφω turn around; return καὶ και and; even κομιοῦμαι κομιζω obtain τὸν ο the σῖτόν σιτος wheat μου μου of me; mine καθ᾿ κατα down; by ὥραν ωρα hour αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the οἶνόν οινος wine μου μου of me; mine ἐν εν in καιρῷ καιρος season; opportunity αὐτοῦ αυτος he; him καὶ και and; even ἀφελοῦμαι αφαιρεω take away τὰ ο the ἱμάτιά ιματιον clothing; clothes μου μου of me; mine καὶ και and; even τὰ ο the ὀθόνιά οθονιον linen cloth μου μου of me; mine τοῦ ο the μὴ μη not καλύπτειν καλυπτω cover τὴν ο the ἀσχημοσύνην ασχημοσυνη indecency αὐτῆς αυτος he; him
2:11 וְ wᵊ וְ and הִשְׁבַּתִּי֙ hišbattˌî שׁבת cease כָּל־ kol- כֹּל whole מְשֹׂושָׂ֔הּ mᵊśôśˈāh מָשֹׂושׂ joy חַגָּ֖הּ ḥaggˌāh חַג festival חָדְשָׁ֣הּ ḥoḏšˈāh חֹדֶשׁ month וְ wᵊ וְ and שַׁבַּתָּ֑הּ šabbattˈāh שַׁבָּת sabbath וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole מֹועֲדָֽהּ׃ môʕᵃḏˈāh מֹועֵד appointment
2:11. et cessare faciam omne gaudium eius sollemnitatem eius neomeniam eius sabbatum eius et omnia festa tempora eiusAnd I will cause all her mirth to cease, her solemnities, her new moons, her sabbaths, and all her festival times.
11. I will also cause all her mirth to cease, her feasts, her new moons, and her sabbaths, and all her solemn assemblies.
I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts:

2:11 И прекращу у нее всякое веселье, праздники ее и новомесячия ее, и субботы ее, и все торжества ее.
2:11
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπιστρέψω επιστρεφω turn around; return
καὶ και and; even
κομιοῦμαι κομιζω obtain
τὸν ο the
σῖτόν σιτος wheat
μου μου of me; mine
καθ᾿ κατα down; by
ὥραν ωρα hour
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
οἶνόν οινος wine
μου μου of me; mine
ἐν εν in
καιρῷ καιρος season; opportunity
αὐτοῦ αυτος he; him
καὶ και and; even
ἀφελοῦμαι αφαιρεω take away
τὰ ο the
ἱμάτιά ιματιον clothing; clothes
μου μου of me; mine
καὶ και and; even
τὰ ο the
ὀθόνιά οθονιον linen cloth
μου μου of me; mine
τοῦ ο the
μὴ μη not
καλύπτειν καλυπτω cover
τὴν ο the
ἀσχημοσύνην ασχημοσυνη indecency
αὐτῆς αυτος he; him
2:11
וְ wᵊ וְ and
הִשְׁבַּתִּי֙ hišbattˌî שׁבת cease
כָּל־ kol- כֹּל whole
מְשֹׂושָׂ֔הּ mᵊśôśˈāh מָשֹׂושׂ joy
חַגָּ֖הּ ḥaggˌāh חַג festival
חָדְשָׁ֣הּ ḥoḏšˈāh חֹדֶשׁ month
וְ wᵊ וְ and
שַׁבַּתָּ֑הּ šabbattˈāh שַׁבָּת sabbath
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
מֹועֲדָֽהּ׃ môʕᵃḏˈāh מֹועֵד appointment
2:11. et cessare faciam omne gaudium eius sollemnitatem eius neomeniam eius sabbatum eius et omnia festa tempora eius
And I will cause all her mirth to cease, her solemnities, her new moons, her sabbaths, and all her festival times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
11. Народу угрожает лишением праздников, которые были днями радости. Праздники ее: вероятно здесь разумеются праздники годовые - Пасхи, Пятидесятницы и Кущей.
Adam Clarke: Commentary on the Bible - 1831
2:11: Her feast days - Jerusalem shall be pillaged and destroyed; and therefore all her joyous assemblies, and religious feasts, etc., shall cease.
Albert Barnes: Notes on the Bible - 1834
2:11: I will also cause her mirth to cease, her feast days ... - Israel had forsaken the temple of God; despised His priests; received from Jeroboam others whom God had not chosen; altered, at least, one of the festivals; celebrated all, where God had forbidden; and worshiped the Creator under the form of a brute creature (see Introduction). Yet they kept the great "feast-days," whereby they commemorated His mercies to their forefathers; the "new moons," whereby the first of every month was given to God; "the sabbaths," whereby they owned God as the Creator of all things; and all the other "solemn feasts," whereby they thanked God for acts of His special providence, or for His annual gifts of nature, and condemned themselves for trusting in false gods for those same gifts, and for associating His creatures with Himself. But man, even while he disobeys God, does not like to part with Him altogether, but would serve Him enough to soothe his own conscience, or as far as he can without parting with his sin which he loves better. Jeroboam retained all of God's worship, which he could combine with his own political ends; and even in Ahab's time Israel "halted between two opinions," and Judah "sware both by the Lord and by Malcham" Zep 1:5, the true God and the false. All this their worship was vain, because contrary to the will of God. Yet since God says, "I will take away all her mirth," they had, what they supposed to be, religious "mirth" in their "feasts," fulfilling as they thought, the commandment of God, "Thou shalt rejoice in thy feasts" Deu 16:14. She could have no real joy, since true joy is "in the Lord" Phi 4:4. So, in order that she might not deceive herself anymore, God says that he will take away that feigned formal service of Himself, which they blended with the real service of idols, and will remove the hollow outward joy, that, through repentance, they might come to the true joy in Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: cause: Hos 9:1-5; Isa 24:7-11; Jer 7:34, Jer 16:9, Jer 25:10; Eze 26:13; Nah 1:10; Rev 18:22, Rev 18:23
her feast: Kg1 12:32; Isa 1:13, Isa 1:14; Amo 5:21, Amo 8:3, Amo 8:5, Amo 8:9, Amo 8:10
John Gill
2:11 I will also cause all her mirth to cease,.... As it must in course, this being her case, as before described, whether considered in individuals, or as a body politic, or in their church state, as follows:
her feast days; which the Jews understand of the three feasts of tabernacles, passover, and pentecost; typical of Christ's tabernacling in human nature; of his being the passover sacrificed for us; and of the firstfruits of the Spirit; which being come, the shadows are gone and vanished, and these feasts are no more: her new moons, and her sabbaths; the first day of every month, and the seventh day of every week, observed for religious exercises; typical of the light the church receives from Christ, and the rest it has in him; and he, the body and substance of them, being come, these are no more, Col 2:16,
and all her solemn feasts; all others, whether of God's appointment or their own; all are made to cease of right, if not in fact; the law of commandments, contained in ordinances, being abolished by Christ, and the Jews without a priest, sacrifice, and ephod, Eph 2:14.
John Wesley
2:11 Her feast days - Though apostate, Israel was fallen to idolatry, yet they retained many of the Mosaic rites and ceremonies. Her solemn feasts - The three annual feasts of tabernacles, weeks, and passover, all which ceased when they were carried captive, by Salmaneser.
Robert Jamieson, A. R. Fausset and David Brown
2:11 her feast days--of Jeroboam's appointment, distinct from the Mosaic (3Kings 12:32). However, most of the Mosaic feasts, "new-moons" and "sabbaths" to Jehovah, remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them (Amos 8:5).
2:122:12: Եւ ապականեցից զայգիս նորա՝ եւ զթզենիս նորա. զոր միանգամ ասաց՝ թէ կապէնք ի՛մ են այս՝ զոր ետուն ինձ հոմանիքն իմ. եւ եդի՛ց զայն ՚ի վկայութիւն. եւ կերիցեն զայն գազանք անապատի՝ եւ թռչունք երկնից՝ եւ սողունք երկրի[10363]։ [10363] Օրինակ մի. Զի միանգամ ասաց՝ եթէ կա՛՛։ Ուր Ոսկան. Այսոքիկ զորս ետուն։
12 Կը կործանեմ նրա այգիներն ու թզենիները,որոնց համար մի անգամ ասաց, թէ՝“Իմ վարձն են սրանք, որ տուեցին ինձ իմ սիրածները”.նրան որպէս վկայութիւն կը դնեմ,կ’ուտեն նրան անապատի գազանները,երկնքի թռչուններն ու երկրի սողունները:
12 Պիտի աւերեմ անոր որթատունկերն ու թզենիները, Որոնց համար կ’ըսէր թէ ‘Ասոնք տարփածուներուս ինծի տուած պարգեւներն են’,Եւ անտառի պիտի դարձնեմ զանոնք Ու դաշտի գազանները պիտի ուտեն զանոնք։
Եւ ապականեցից զայգիս նորա եւ զթզենիս նորա, զոր միանգամ ասաց թէ` Կապէնք իմ են այս զոր ետուն ինձ հոմանիքն իմ. եւ եդից զայն [18]ի վկայութիւն. եւ կերիցեն զայն գազանք անապատի [19]եւ թռչունք երկնից եւ սողունք երկրի:

2:12: Եւ ապականեցից զայգիս նորա՝ եւ զթզենիս նորա. զոր միանգամ ասաց՝ թէ կապէնք ի՛մ են այս՝ զոր ետուն ինձ հոմանիքն իմ. եւ եդի՛ց զայն ՚ի վկայութիւն. եւ կերիցեն զայն գազանք անապատի՝ եւ թռչունք երկնից՝ եւ սողունք երկրի[10363]։
[10363] Օրինակ մի. Զի միանգամ ասաց՝ եթէ կա՛՛։ Ուր Ոսկան. Այսոքիկ զորս ետուն։
12 Կը կործանեմ նրա այգիներն ու թզենիները,որոնց համար մի անգամ ասաց, թէ՝“Իմ վարձն են սրանք, որ տուեցին ինձ իմ սիրածները”.նրան որպէս վկայութիւն կը դնեմ,կ’ուտեն նրան անապատի գազանները,երկնքի թռչուններն ու երկրի սողունները:
12 Պիտի աւերեմ անոր որթատունկերն ու թզենիները, Որոնց համար կ’ըսէր թէ ‘Ասոնք տարփածուներուս ինծի տուած պարգեւներն են’,Եւ անտառի պիտի դարձնեմ զանոնք Ու դաշտի գազանները պիտի ուտեն զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 И опустошу виноградные лозы ее и смоковницы ее, о которых она говорит: >; и Я превращу их в лес, и полевые звери поедят их.
2:12 καὶ και and; even νῦν νυν now; present ἀποκαλύψω αποκαλυπτω reveal; uncover τὴν ο the ἀκαθαρσίαν ακαθαρσια uncleanness αὐτῆς αυτος he; him ἐνώπιον ενωπιος in the face; facing τῶν ο the ἐραστῶν εραστης he; him καὶ και and; even οὐδεὶς ουδεις no one; not one οὐ ου not μὴ μη not ἐξέληται εξαιρεω extract; take out αὐτὴν αυτος he; him ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine
2:12 וַ wa וְ and הֲשִׁמֹּתִ֗י hᵃšimmōṯˈî שׁמם be desolate גַּפְנָהּ֙ gafnˌāh גֶּפֶן vine וּ û וְ and תְאֵ֣נָתָ֔הּ ṯᵊʔˈēnāṯˈāh תְּאֵנָה fig אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמְרָ֗ה ʔāmᵊrˈā אמר say אֶתְנָ֥ה ʔeṯnˌā אֶתְנָה reward הֵ֨מָּה֙ hˈēmmā הֵמָּה they לִ֔י lˈî לְ to אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָֽתְנוּ־ nˈāṯᵊnû- נתן give לִ֖י lˌî לְ to מְאַֽהֲבָ֑י mᵊʔˈahᵃvˈāy אהב love וְ wᵊ וְ and שַׂמְתִּ֣ים śamtˈîm שׂים put לְ lᵊ לְ to יַ֔עַר yˈaʕar יַעַר wood וַ wa וְ and אֲכָלָ֖תַם ʔᵃḵālˌāṯam אכל eat חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
2:12. et corrumpam vineam eius et ficum eius de quibus dixit mercedes hae meae sunt quas dederunt mihi amatores mei et ponam eam in saltu et comedet illam bestia agriAnd I will destroy her vines, and her fig trees, of which she said: These are my rewards, which my lovers have given me: and I will make her as a forest and the beasts of the field shall devour her.
12. And I will lay waste her vines and her fig trees, whereof she hath said, These are my hire that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.
And I will destroy her vines and her fig trees, whereof she hath said, These [are] my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them:

2:12 И опустошу виноградные лозы ее и смоковницы ее, о которых она говорит: <<это у меня подарки, которые надарили мне любовники мои>>; и Я превращу их в лес, и полевые звери поедят их.
2:12
καὶ και and; even
νῦν νυν now; present
ἀποκαλύψω αποκαλυπτω reveal; uncover
τὴν ο the
ἀκαθαρσίαν ακαθαρσια uncleanness
αὐτῆς αυτος he; him
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
ἐραστῶν εραστης he; him
καὶ και and; even
οὐδεὶς ουδεις no one; not one
οὐ ου not
μὴ μη not
ἐξέληται εξαιρεω extract; take out
αὐτὴν αυτος he; him
ἐκ εκ from; out of
χειρός χειρ hand
μου μου of me; mine
2:12
וַ wa וְ and
הֲשִׁמֹּתִ֗י hᵃšimmōṯˈî שׁמם be desolate
גַּפְנָהּ֙ gafnˌāh גֶּפֶן vine
וּ û וְ and
תְאֵ֣נָתָ֔הּ ṯᵊʔˈēnāṯˈāh תְּאֵנָה fig
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמְרָ֗ה ʔāmᵊrˈā אמר say
אֶתְנָ֥ה ʔeṯnˌā אֶתְנָה reward
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
לִ֔י lˈî לְ to
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָֽתְנוּ־ nˈāṯᵊnû- נתן give
לִ֖י lˌî לְ to
מְאַֽהֲבָ֑י mᵊʔˈahᵃvˈāy אהב love
וְ wᵊ וְ and
שַׂמְתִּ֣ים śamtˈîm שׂים put
לְ lᵊ לְ to
יַ֔עַר yˈaʕar יַעַר wood
וַ wa וְ and
אֲכָלָ֖תַם ʔᵃḵālˌāṯam אכל eat
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
2:12. et corrumpam vineam eius et ficum eius de quibus dixit mercedes hae meae sunt quas dederunt mihi amatores mei et ponam eam in saltu et comedet illam bestia agri
And I will destroy her vines, and her fig trees, of which she said: These are my rewards, which my lovers have given me: and I will make her as a forest and the beasts of the field shall devour her.
12. And I will lay waste her vines and her fig trees, whereof she hath said, These are my hire that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Слова пророка могут быть понимаемы прямо об опустошении садов и виноградников. Но кроме того, виноградная лоза и смоковница у ветхозаветных писателей являются образами и вообще всех благ, посылаемых Богом (ср. 3: Цар IV:25; Ис ХХХVI:16; Иоил II:22). Пророк угрожает отнятием этих благ. Любовники мои - т. е. идолы. Вместо слов и Я превращу их в лес (lejaar) в слав. и положу Я в свидение eiV marturion; очевидно, LXX вместо jaar (лес) читали сходное по начертанию ed (свидетельство). Конечных слов глав. т. (и птицы небесныя, и гады земнии) нет ни в подлиннике, ни в других, кроме греч., переводах. Вероятно, они представляют глоссу, взятую из Ос II:18: и попавшую с полей в текст.
Adam Clarke: Commentary on the Bible - 1831
2:12: These are my rewards - They attributed all the blessings of Providence as rewards received from the idols which they worshipped.
Albert Barnes: Notes on the Bible - 1834
2:12: And I will destroy her vines and her fig trees - Before, God had threatened to take away the fruits in their seasons; now He says, that he will take away all hope for the future; not the fruit only, but the trees which bare it. "The vine is a symbol of joy, the fig of sweetness" (see Jdg 9:11, Jdg 9:13). It was the plague, which God in former times laid upon those, out of the midst of whom He took them to be His people (Psa 105:33; see Jer 5:17). "He smote their vines also and their fig trees, and brake the trees of their coasts." Now that they had become like the pagan, He dealt with them as with the pagan.
Of which she said, these are my rewards - Literally "my hire." It is the special word, used of the payment to the adulteress, or degraded woman, and so continues the likeness, by which he had set forth the foulness of her desertion of God.
And I will make them a forest - The vines and fig-trees which had aforetime been their wealth, and full of beauty, should, when neglected, run wild, and become the harbor of the wild beasts Which should prey upon them. So to the wicked God causes, "that the things which should have been for their wealth should be an occasion of falling" Psa 69:22. They contain in themselves the sources of their own decay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: destroy: Heb. make desolate
These: Hos 2:5, Hos 9:1
I will: Psa 80:12; Isa 5:5, Isa 7:23, Isa 29:17, Isa 32:13-15; Jer 26:18; Mic 3:12
Carl Friedrich Keil and Franz Delitzsch
2:12
The Lord will put an end to the festive rejoicing, by taking away the fruits of the land, which rejoice man's heart. Hos 2:12. "And I lay waste her vine and her fig-tree, of which she said, They are lovers' wages to me, which my lovers gave me; and I make them a forest, and the beasts of the field devour them." Vine and fig-tree, the choicest productions of the land of Canaan, are mentioned as the representatives of the rich means of sustenance with which the Lord had blessed His people (cf. 3Kings 5:5; Joel 2:22, etc.). The devastation of both of these denotes the withdrawal of the possessions and enjoyments of life (cf. Jer 5:17; Joel 1:7, Joel 1:12), because Israel regarded them as a present from its idols. עתנה, softened down from אתנן (Hos 9:1), like שׁריה, in Job 41:18, from שׁרין (3Kings 22:34; cf. Ewald, 163, h), signifies the wages of prostitution (Deut 23:19). The derivation is disputed and uncertain, since the verb תּנה cannot be shown to have been used either in Hebrew or the other Semitic dialects in the sense of dedit, dona porrexit (Ges.), and the word cannot be traced to תּנן, to extend; whilst, on the other hand, the תּנה, התנה (Hos 8:9-10) is most probably a denominative of אתנה. Consequently, Hengstenberg supposes it to be a bad word formed out of the question put by the prostitute, מה תתּן לי, and the answer given by the man, אתן לך (Gen 38:16, Gen 38:18), and used in the language of the brothel in connection with an evil deed. The vineyards and fig-orchards, so carefully hedged about and cultivated, are to be turned into a forest, i.e., to be deprived of their hedges and cultivation, so that the wild beasts may be able to devour them. The suffixes attached to שׂמתּים and אכלתם refer to גּפן וּתאנה (the vine and fig-tree), and not merely to the fruit. Comp. Is 7:23. and Mic 3:12, where a similar figure is used to denote the complete devastation of the land.
John Gill
2:12 And I will destroy her vines and her fig trees,.... Which are mentioned for the rest, being the most fruitful and beneficial: this was done when Judea was invaded, overrun and wasted, by the Roman army; and when many were cut down, as Josephus observes, to build forts, and cast up mounts against Jerusalem; so that, he, says (l), the appearance of the earth was miserable, for what before was adorned with trees and gardens, looked now like a wilderness:
whereof she hath said, these are my rewards that my lovers have given me; alluding to the hire of harlots, given them by their gallants; these she ascribed, as she did before her bread, water, wool, flax; and oil, Hos 2:5, not to God, the author and giver of them, but to the people her lovers, as the Targum; or to her idols, or to her beloved tenets, and doing according to them; and which is here mentioned as a reason of the divine resentment, and why he destroyed these fruitful trees:
and I will make them a forest, and the beasts of the field shall eat them; make the vines and fig trees like forest trees, barren and unfruitful; the fruitful land of Judea should be turned into a forest, or become like a desert or wilderness, and all the fruits of it should be eaten up by wild beasts; by their enemies, compared to the beasts of the field, particularly the Romans, the fourth beast; see Is 56:9.
(l) De Bello Jud. l. 6. c. 1. sect. 1.
John Wesley
2:12 My rewards - They gave the praise of all their abundance to idols. Them - Their vine - yards and olive - yards, and the places where they planted their fig - trees, and other fruit - trees.
Robert Jamieson, A. R. Fausset and David Brown
2:12 my rewards--my hire as a harlot (Is 23:17-18).
lovers--idols.
destroy . . . vines . . . make . . . forest-- (Is 5:6; Is 7:23-24). Fulfilled in the overthrow of Israel by Assyria (Hos 9:4-5).
2:132:13: Եւ խնդրեցից ՚ի նմանէ վրէժ զաւուրցն Բահաղիմայ՝ յորս զոհէր նոցա. դնէր գինդս, եւ արկանէր զքառամանեակս իւր, եւ երթայր զհետ հոմանեաց իւրոց. եւ զիս մոռացեալ էր՝ ասէ Տէր[10364]։ [10364] Ոմանք. Եւ արկանէր զքառամանեակն իւր։
13 Կը պատժեմ նրան Բահաղիմի օրերի համար,երբ զոհ էր մատուցում նրանց,ականջօղեր էր դնում,իր քառամանեակներն էր գցում,գնում էր իր սիրածների հետեւ մոռացել էր ինձ», - ասում է Տէրը:
13 Զանիկա պիտի պատժեմ այն օրերուն համար, Որոնց մէջ անիկա Բահաղիմներուն խունկ կը ծխէր, Իր օղերովն ու մանեակներովը կը զարդարուէր Եւ իր տարփածուներուն ետեւէն կ’երթար Ու զիս մոռցեր էր», կ’ըսէ Տէրը։
Եւ խնդրեցից ի նմանէ վրէժ զաւուրցն Բահաղիմայ յորս զոհէր նոցա. դնէր գինդս, եւ արկանէր զքառամանեակս իւր, եւ երթայր զհետ հոմանեաց իւրոց, եւ զիս մոռացեալ էր, ասէ Տէր:

2:13: Եւ խնդրեցից ՚ի նմանէ վրէժ զաւուրցն Բահաղիմայ՝ յորս զոհէր նոցա. դնէր գինդս, եւ արկանէր զքառամանեակս իւր, եւ երթայր զհետ հոմանեաց իւրոց. եւ զիս մոռացեալ էր՝ ասէ Տէր[10364]։
[10364] Ոմանք. Եւ արկանէր զքառամանեակն իւր։
13 Կը պատժեմ նրան Բահաղիմի օրերի համար,երբ զոհ էր մատուցում նրանց,ականջօղեր էր դնում,իր քառամանեակներն էր գցում,գնում էր իր սիրածների հետեւ մոռացել էր ինձ», - ասում է Տէրը:
13 Զանիկա պիտի պատժեմ այն օրերուն համար, Որոնց մէջ անիկա Բահաղիմներուն խունկ կը ծխէր, Իր օղերովն ու մանեակներովը կը զարդարուէր Եւ իր տարփածուներուն ետեւէն կ’երթար Ու զիս մոռցեր էր», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 И накажу ее за дни служения Ваалам, когда она кадила им и, украсив себя серьгами и ожерельями, ходила за любовниками своими, а Меня забывала, говорит Господь.
2:13 καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate πάσας πας all; every τὰς ο the εὐφροσύνας ευφροσυνη celebration αὐτῆς αυτος he; him ἑορτὰς εορτη festival; feast αὐτῆς αυτος he; him καὶ και and; even τὰς ο the νουμηνίας νουμηνια new month αὐτῆς αυτος he; him καὶ και and; even τὰ ο the σάββατα σαββατον Sabbath; week αὐτῆς αυτος he; him καὶ και and; even πάσας πας all; every τὰς ο the πανηγύρεις πανηγυρις party αὐτῆς αυτος he; him
2:13 וּ û וְ and פָקַדְתִּ֣י fāqaḏtˈî פקד miss עָלֶ֗יהָ ʕālˈeʸhā עַל upon אֶת־ ʔeṯ- אֵת [object marker] יְמֵ֤י yᵊmˈê יֹום day הַ ha הַ the בְּעָלִים֙ bbᵊʕālîm בַּעַל lord, baal אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תַּקְטִ֣יר taqṭˈîr קטר smoke לָהֶ֔ם lāhˈem לְ to וַ wa וְ and תַּ֤עַד ttˈaʕaḏ עדה adorn נִזְמָהּ֙ nizmˌāh נֶזֶם nose-ring וְ wᵊ וְ and חֶלְיָתָ֔הּ ḥelyāṯˈāh חֶלְיָה ornament וַ wa וְ and תֵּ֖לֶךְ ttˌēleḵ הלך walk אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after מְאַהֲבֶ֑יהָ mᵊʔahᵃvˈeʸhā אהב love וְ wᵊ וְ and אֹתִ֥י ʔōṯˌî אֵת [object marker] שָׁכְחָ֖ה šāḵᵊḥˌā שׁכח forget נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
2:13. et visitabo super eam dies Baalim quibus accendebat incensum et ornabatur inaure sua et monili suo et ibat post amatores suos et mei obliviscebatur dicit DominusAnd I will visit upon her the days of Baalim, to whom she burnt incense, and decked herself out with her earrings, and with her jewels, and went after her lovers, and forgot me, saith the Lord.
13. And I will visit upon her the days of the Baalim, unto which she burned incense; when she decked herself with her earrings and her jewels, and went after her lovers, and forgat me, saith the LORD.
And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD:

2:13 И накажу ее за дни служения Ваалам, когда она кадила им и, украсив себя серьгами и ожерельями, ходила за любовниками своими, а Меня забывала, говорит Господь.
2:13
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
πάσας πας all; every
τὰς ο the
εὐφροσύνας ευφροσυνη celebration
αὐτῆς αυτος he; him
ἑορτὰς εορτη festival; feast
αὐτῆς αυτος he; him
καὶ και and; even
τὰς ο the
νουμηνίας νουμηνια new month
αὐτῆς αυτος he; him
καὶ και and; even
τὰ ο the
σάββατα σαββατον Sabbath; week
αὐτῆς αυτος he; him
καὶ και and; even
πάσας πας all; every
τὰς ο the
πανηγύρεις πανηγυρις party
αὐτῆς αυτος he; him
2:13
וּ û וְ and
פָקַדְתִּ֣י fāqaḏtˈî פקד miss
עָלֶ֗יהָ ʕālˈeʸhā עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
יְמֵ֤י yᵊmˈê יֹום day
הַ ha הַ the
בְּעָלִים֙ bbᵊʕālîm בַּעַל lord, baal
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תַּקְטִ֣יר taqṭˈîr קטר smoke
לָהֶ֔ם lāhˈem לְ to
וַ wa וְ and
תַּ֤עַד ttˈaʕaḏ עדה adorn
נִזְמָהּ֙ nizmˌāh נֶזֶם nose-ring
וְ wᵊ וְ and
חֶלְיָתָ֔הּ ḥelyāṯˈāh חֶלְיָה ornament
וַ wa וְ and
תֵּ֖לֶךְ ttˌēleḵ הלך walk
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
מְאַהֲבֶ֑יהָ mᵊʔahᵃvˈeʸhā אהב love
וְ wᵊ וְ and
אֹתִ֥י ʔōṯˌî אֵת [object marker]
שָׁכְחָ֖ה šāḵᵊḥˌā שׁכח forget
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
2:13. et visitabo super eam dies Baalim quibus accendebat incensum et ornabatur inaure sua et monili suo et ibat post amatores suos et mei obliviscebatur dicit Dominus
And I will visit upon her the days of Baalim, to whom she burnt incense, and decked herself out with her earrings, and with her jewels, and went after her lovers, and forgot me, saith the Lord.
13. And I will visit upon her the days of the Baalim, unto which she burned incense; when she decked herself with her earrings and her jewels, and went after her lovers, and forgat me, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. И накажу ее за дни служения Ваалам. В разное время и в разных местах Ваал почитался под различными формами. В Библии упоминается Ваал Завета, baal-berith (Суд VIII:33; IX:4), Ваал мух baal-zevuv (4: Цар 1, 2-3), Ваал-Пеор (baal-peor; Ос IX:10). Поэтому пророк и употребляет в ст. 11: имя Ваала в множ. числе. - Слав. текст "усерязи" евр. nesem гр. 'enwtia кольцо из золота или слоновой кости, которое привешивалось к ноздрям или ушам (Быт XXXV:4; Иез XVI:12); "мониста", евр. сhali kaqormia, шейное украшение из драгоценных камней (Притч XXV:12; Песн II; VII:2).
Adam Clarke: Commentary on the Bible - 1831
2:13: Days of Baalim - To visit signifies to inflict punishment; the days are taken for the acts of idolatrous worship committed on them; and Baalim means the multitude of false gods worshipped by them. Baal was a general name for a male idol, as Astarte was for a female. Baalim includes all the male idols, as Ashtaroth all those that were female. But the species of idol was often designated by some adjunct; as Baal-Zebub, Baal-Peor, Baal-Zephon, Baal-Berith, etc.
Her earrings - נזמה nizmah, signifies rather a nose jewel. These are worn by females in the East to the present day, in great abundance.
And her jewels - וחליתה vechelyatah, rings, armlets, bracelets, ankle-rings, and ornaments of this kind.
Albert Barnes: Notes on the Bible - 1834
2:13: I will visit upon her the days of Baalim, or Baals - When men leave the one true God, they make to themselves many idols. They act, as if they could make up a god piece-meal out of the many attributes of the One God, and create their Creator. His power of production becomes one God; His power of destroying, another; His providence, a third; and so on, down to the very least acts. So they had many Baals or Lords; a "Baal-berith Jdg 8:33, Lord of covenants," who was to guard the sanctity of oaths; "Baal-zebub Kg2 1:2, Lord of flies," who was to keep off the plague of flies, and "Baal-Peor" Num 25:3, who presided over sin. All these their various idolatries, and all the time of their idolatries, God threatens to visit upon them at once. "The days of punishment shall equal the days of the wanderings, in which she burnt incense to Baal." God spares long. But when persevering impenitence draws down His anger, He punishes not for the last sin only, but for all. Even to the penitent, God mostly makes the chastisement bear some proportion to the length and greatness of the sin.
Wherein she burnt incence unto them - Incense was that part of sacrifice, which especially denoted thanksgiving and prayer ascending to God.
And she decked herself with her earrings and her jewels - Christ says to the bride, "Thy cheeks are comely with rows of jewels, thy neck with chains of gold" Sol 1:10. But what He gave her, she threw away upon another, and "cast her pearls before swine." She "decked herself," i. e., made God's ornaments her own, used them not as He gave them, but artificially as an adulteress. And what else is it, to use wit or beauty or any gift of God, for any end out of God? : "The ornament of souls which choose to serve idols, is to fulfill those things which seem good to the unclean spirits. Very beautiful to devils must be the sin-loving soul, which chooses to think and to do whatsoever is sweet to, and loved by them." Sins of the flesh being a part of the worship of Baal, this garish trickery and pains to attract had an immediate offensiveness, besides its belonging to idols. He still pictures her as seeking, not sought by her lovers. "She went after her lovers, and forgat Me." The original has great emphasis. "She went after her lovers, and Me she fogat, saith the Lord." She went after vanities, and God, her All, she forgat. Such is the character of all engrossing passion, such is the course of sin, to which the soul gives way, in avarice, ambition, worldliness, sensual sin, godless science. The soul, at last, does not rebel against God; it "forgets" Him. It is taken up with other things, with itself, with the objects of its thoughts, the objects of its affections, and it has no time for God, because it has no love for Him. So God complains of Judah by Jeremiah, "their fathers have forgotten My name for Baal (Jer 23:27; add Jdg 3:7; Sa1 12:9-10; Jer 2:32; Jer 3:20; Jer 13:25; Jer 18:15; Eze 22:12; Eze 23:35; Isa 17:10; Psa 9:17; Psa 50:22; Psa 78:11; Psa 106:13, Psa 106:21).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: I will visit: Hos 9:7, Hos 9:9; Exo 32:34; Jer 23:2
the days: Hos 9:10, Hos 13:1; Jdg 2:11-13, Jdg 3:7, Jdg 10:6; Kg1 16:31, Kg1 16:32, Kg1 18:18-40; Kg2 1:2; Kg2 10:28, Kg2 21:3
she burned: Hos 11:2; Jer 7:9, Jer 11:13, Jer 18:15
she decked: Eze 23:40-42
she went: Hos 2:5, Hos 2:7; Jer 2:23-25
forgat: Deu 6:12, Deu 8:11-14, Deu 32:18; Jdg 3:7; Sa1 12:9; Job 8:13; Psa 78:11; Psa 106:13, Psa 106:21; Isa 17:10; Jer 2:32; Eze 22:12, Eze 23:35
Carl Friedrich Keil and Franz Delitzsch
2:13
In this way will the Lord take away from the people their festivals of joy. Hos 2:13. "And I visit upon her the days of the Baals, to which she burned incense, and adorned herself with her ring and her jewels, and went after her lovers; and she hath forgotten me, is the word of Jehovah." The days of the Baals are the sacred days and festive seasons mentioned in Hos 2:13, which Israel ought to have sanctified and kept to the Lord its God, but which it celebrated in honour of the Baals, through its fall into idolatry. There is no ground for thinking of special feast-days dedicated to Baal, in addition to the feasts of Jehovah prescribed by the law. Just as Israel had changed Jehovah into Baal, so had it also turned the feast-days of Jehovah into festive days of the Baals, and on those days had burned incense, i.e., offered sacrifice to the Baals (cf. Hos 4:13; 4Kings 17:11). In Hos 2:8 we find only הבעל mentioned, but here בּעלים in the plural, because Baal was worshipped under different modifications, from which Beâlı̄m came to be used in the general sense of the various idols of the Canaanites (cf. Judg 2:11; 3Kings 18:18, etc.). In the second hemistich this spiritual coquetry with the idols is depicted under the figure of the outward coquetry of a woman, who resorts to all kinds of outward ornaments in order to excite the admiration of her lovers (as in Jer 4:30 and Ezek. 22:40ff.). There is no ground for thinking of the wearing of nose-rings and ornaments in honour of the idols. The antithesis to this adorning of themselves is "forgetting Jehovah," in which the sin is brought out in its true shape. On נאם יהוה, see Delitzsch on Is 1:24.
Geneva 1599
2:13 And I will visit upon her the days of (n) Baalim, wherein she burned incense to them, and she decked herself with her (o) earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.
(n) I will punish her for her idolatry.
(o) By showing how harlots trim themselves to please others, he declares how superstitious idolaters set a great part of their religion in adorning themselves on their holy days.
John Gill
2:13 And, I will visit upon her the days of Baalim,.... That is, punish them for all the idolatries committed by their forefathers, in the days that the several Baals, as Baalpeor, and Baalberith, and others, were worshipped by them; they their children, though not worshipping these Baalim, yet other lords, lusts and idols, they set up of themselves, and in their own hearts; see Mt 23:32,
wherein she burnt incense to them; to the Baalim; this one species of idolatrous worship being put for the rest:
and she decked herself with her earrings and her jewels; with her best and richest attire; the latter word signifying in the Arabic language, as Jarchi observes, the ornaments of women; this was done to grace the idolatrous worship, and for the honour of the idols:
and she went after her lovers; the traditions of the elders; the weak and beggarly elements of the ceremonial law now abolished, and their own legal righteousness:
and forgot me, saith the Lord: or, "left my worship", as the Targum; forgot and rejected the true Messiah, his word and ordinances.
John Wesley
2:13 Visit - Punish. The days - The sins of those days. Of Baalim - Baal was the great idol of the ten tribes; here it is plural Baalim, to denote the multitude of idols which they worshipped, all called by this one name. Decked herself - To put the greater honour on the idol.
Robert Jamieson, A. R. Fausset and David Brown
2:13 days of Baalim--the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c.
decked herself with . . . earrings--rather, "nose-rings" (Is 3:21; Ezek 16:12, Margin), with which harlots decked themselves to attract admirers: answering to the ornaments in which the Israelites decked themselves on the idols' feasts.
forgat me--worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.
2:142:14: Վասն այնորիկ ահաւասիկ ես ստերիւրեցի՛ց զնա, եւ կարգեցի՛ց զնա իբրեւ զանապատ. եւ խօսեցա՛յց ՚ի սիրտ նորա[10365]։ [10365] Ոմանք. Եւ խօսեցայց ՚ի սրտի նորա։
14 «Դրա համար ահա կը մոլորեցնեմ նրանեւ կը դարձնեմ նրան ինչպէս անապատ[57],կը խօսեմ նրա սրտին, [57] 57. Եբրայերէն՝ Ահա ես կը հրապուրեմ նրան, անապատ կը տանեմ նրան եւ կը խօսեմ նրա հետ նրա սրտի համեմատ:
14 «Անոր համար ահա ես զանիկա պիտի հրապուրեմ, Զանիկա անապատը պիտի տանիմ, Անոր սրտին պէս պիտի խօսիմ։
Վասն այնորիկ ահաւասիկ ես ստերիւրեցից զնա, եւ [20]կարգեցից զնա իբրեւ զանապատ``. եւ խօսեցայց ի սիրտ նորա:

2:14: Վասն այնորիկ ահաւասիկ ես ստերիւրեցի՛ց զնա, եւ կարգեցի՛ց զնա իբրեւ զանապատ. եւ խօսեցա՛յց ՚ի սիրտ նորա[10365]։
[10365] Ոմանք. Եւ խօսեցայց ՚ի սրտի նորա։
14 «Դրա համար ահա կը մոլորեցնեմ նրանեւ կը դարձնեմ նրան ինչպէս անապատ[57],կը խօսեմ նրա սրտին,
[57] 57. Եբրայերէն՝ Ահա ես կը հրապուրեմ նրան, անապատ կը տանեմ նրան եւ կը խօսեմ նրա հետ նրա սրտի համեմատ:
14 «Անոր համար ահա ես զանիկա պիտի հրապուրեմ, Զանիկա անապատը պիտի տանիմ, Անոր սրտին պէս պիտի խօսիմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 Посему вот, и Я увлеку ее, приведу ее в пустыню, и буду говорить к сердцу ее.
2:14 καὶ και and; even ἀφανιῶ αφανιζω obscure; hide ἄμπελον αμπελος vine αὐτῆς αυτος he; him καὶ και and; even τὰς ο the συκᾶς συκη fig tree αὐτῆς αυτος he; him ὅσα οσος as much as; as many as εἶπεν επω say; speak μισθώματά μισθωμα rented house μου μου of me; mine ταῦτά ουτος this; he ἐστιν ειμι be ἃ ος who; what ἔδωκάν διδωμι give; deposit μοι μοι me οἱ ο the ἐρασταί εραστης of me; mine καὶ και and; even θήσομαι τιθημι put; make αὐτὰ αυτος he; him εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony καὶ και and; even καταφάγεται κατεσθιω consume; eat up αὐτὰ αυτος he; him τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field καὶ και and; even τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even τὰ ο the ἑρπετὰ ερπετον reptile τῆς ο the γῆς γη earth; land
2:14 לָכֵ֗ן lāḵˈēn לָכֵן therefore הִנֵּ֤ה hinnˈē הִנֵּה behold אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i מְפַתֶּ֔יהָ mᵊfattˈeʸhā פתה seduce וְ wᵊ וְ and הֹֽלַכְתִּ֖יהָ hˈōlaḵtˌîhā הלך walk הַ ha הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and דִבַּרְתִּ֖י ḏibbartˌî דבר speak עַל־ ʕal- עַל upon לִבָּֽהּ׃ libbˈāh לֵב heart
2:14. propter hoc ecce ego lactabo eam et ducam eam in solitudinem et loquar ad cor eiusTherefore, behold I will allure her, and will lead her into the wilderness: and I will speak to her heart.
14. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.
Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her:

2:14 Посему вот, и Я увлеку ее, приведу ее в пустыню, и буду говорить к сердцу ее.
2:14
καὶ και and; even
ἀφανιῶ αφανιζω obscure; hide
ἄμπελον αμπελος vine
αὐτῆς αυτος he; him
καὶ και and; even
τὰς ο the
συκᾶς συκη fig tree
αὐτῆς αυτος he; him
ὅσα οσος as much as; as many as
εἶπεν επω say; speak
μισθώματά μισθωμα rented house
μου μου of me; mine
ταῦτά ουτος this; he
ἐστιν ειμι be
ος who; what
ἔδωκάν διδωμι give; deposit
μοι μοι me
οἱ ο the
ἐρασταί εραστης of me; mine
καὶ και and; even
θήσομαι τιθημι put; make
αὐτὰ αυτος he; him
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
αὐτὰ αυτος he; him
τὰ ο the
θηρία θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
καὶ και and; even
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
τὰ ο the
ἑρπετὰ ερπετον reptile
τῆς ο the
γῆς γη earth; land
2:14
לָכֵ֗ן lāḵˈēn לָכֵן therefore
הִנֵּ֤ה hinnˈē הִנֵּה behold
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
מְפַתֶּ֔יהָ mᵊfattˈeʸhā פתה seduce
וְ wᵊ וְ and
הֹֽלַכְתִּ֖יהָ hˈōlaḵtˌîhā הלך walk
הַ ha הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
דִבַּרְתִּ֖י ḏibbartˌî דבר speak
עַל־ ʕal- עַל upon
לִבָּֽהּ׃ libbˈāh לֵב heart
2:14. propter hoc ecce ego lactabo eam et ducam eam in solitudinem et loquar ad cor eius
Therefore, behold I will allure her, and will lead her into the wilderness: and I will speak to her heart.
14. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Речь пророка в ст. 14-15: имеет всецело характер образный. Потому не легко установить точный смысл ее. У древних и новых комментаторов ст. 14-15: понимаются и как утешительное обетование (in bono sensu) и как угроза (in malo sensu). По переводу LXX (сл.: "соблажню ю и учиню ю яко пустыню") и по объяснению блаж. Феодорита, в ст. 14: пророк говорит о плене, когда, став пленницей, блудная жена будет скитаться и лишится всех благ (также Гитциг, Евальд). По толкованию блаж. Иеронима, Господь обласкает землю Израиля и выведет ее из зол ("приведу в пустыню"). Большинство комментаторов понимает слова пророка в последнем смысле, т. е. в смысле утешительного обетования. Пророк уподобляет будущее спасение народа чудесному изведению его из Египта и из событий этого периода заимствует свои образы. Приведу ее в пустыню: пророк имеет в виду пустыню аравийскую, где, по выходе из Египта, Израиль воспитывался в народ Божий и где излились на него милости Господа. И буду говорить к сердцу ee, т. е. утешать (ср. Быт ХXXIV:8; Суд ХIX:3; Ис XL:1-2). Вместо Я увлеку ее в слав: "соблажню ю". LXX поняли глаг. patach (убеждать, соблазнять) in malo sensu.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. 15 And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. 16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali. 17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. 18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. 19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD. 21 And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth; 22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. 23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.
The state of Israel ruined by their own sin did not look so black and dismal in the former part of the chapter, but that the state of Israel, restrained by the divine grace, looks as bright and pleasant here in the latter part of the chapter, and the more surprisingly so as the promises follow thus close upon the threatenings; nay, which is very strange, they are by a note of connexion joined to, and inferred from, that declaration of their sinfulness upon which the threatenings of their ruin are grounded: She went after her lovers, and forgot me, saith the Lord; therefore I will allure her. Fitly therefore is that therefore which is the note of connexion immediately followed with a note of admiration: Behold I will allure her! When it was said, She forgot me, one would think it should have followed, "Therefore I will abandon her, I will forget her, I will never look after her more." No, Therefore I will allure her. Note, God's thoughts and ways of mercy are infinitely above ours; his reasons are all fetched from within himself, and not from any thing in us; nay, his goodness takes occasion from man's badness to appear so much the more illustrious, Isa. lvii. 17, 18. Therefore, because she will not be restrained by the denunciations of wrath, God will try whether she will be wrought upon by the offers of mercy. Some think it may be translated, Afterwards, or nevertheless, I will allure her. It comes all to one; the design is plainly to magnify free grace to those on whom God will have mercy purely for mercy's sake. Now that which is here promised to Israel is,
I. That though now they were disconsolate, and ready to despair, they should again be revived with comforts and hopes, v. 14, 15. This is expressed here with an allusion to God's dealings with that people when he brought them out of Egypt, through the wilderness to Canaan, as their forlorn and deplorable condition in their captivity was compared to their state in Egypt in the day that they were born, v. 3. They shall be new-formed by such miracles of love and mercy as they were first-formed by, and such a transport of joy shall they be in as they were in then. It is hard to say when this had its accomplishment in the kingdom of the ten tribes; but it principally aims, no doubt, at the bringing in both of Jews and Gentiles into the church by the gospel of Christ; and it is applicable, nay, we have reason to think it was designed that it should be applied, to the conversion of particular souls to God. Now observe,
1. The gracious methods God will take with them. (1.) He will bring them into the wilderness, as he did at first when he brought them out of Egypt, where he instructed them, and took them into covenant with himself. The land of their captivity shall be to them now, as that wilderness was then, the furnace of affliction, in which God will choose them. See Ezek. xx. 35, 36, I will bring you into the wilderness of the people, and there will I plead with you. God had said that he would make them as a wilderness (v. 3), which was a threatening; now, when it is here made part of a promise that he would bring them into the wilderness, the meaning may be that he would by his grace bring their minds to their condition: "They shall have humble hearts under humbling providences; being poor, they shall be poor in spirit, shall accept of the punishment of their iniquity, and then they are prepared to have comfort spoken to them." When God delivered Israel out of Egypt he led them into the wilderness, to humble them and prove them, that he might do them good (Deut. viii. 2, 3, 15, 16), and so he will do again. Note, Those whom God has mercy in store for he first brings into a wilderness--into solitude and retirement, that they may the more freely converse with him out of the noise of this world,--into distress of mind, through sense of guilt and dread of wrath, which brings a soul to be quite at a loss in itself and bewildered, and by those convictions he prepares for consolations,--and sometimes into outward distress and trouble, thereby to open the ear to discipline. (2.) He will then allure them and speak comfortably to them, will persuade them and speak to their hearts, that is, he will by his word and Spirit incline their hearts to return to him, and encourage them to do so. He will allure them with the promises of his favour, as before he had terrified them with the threatenings of his wrath, will speak friendly to them, both by his prophets and by his providences, as before he had spoken roughly, Isa. xl. 1, 2. By the hand of my servants the prophets I will speak comfort to her heart; so the Chaldee. This refers to the gospel of Christ, and the offers of divine grace in the gospel, by which we are allured to forsake our sins and to turn to God, and which speaks to the heart of a convinced sinner that which is every way suited to his case, speaks abundant consolation to those that sorrow for sin and lament after the Lord. And when by the Spirit it is indeed spoken to the heart effectually, and so as to reach the conscience (which it is God's prerogative to do), O what a blessed change is wrought by it! Note, The best way of reducing wandering souls to God is by fair means. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. (3.) He will give her her vineyards thence. From that time and from that place where he has afflicted her, and brought her to see her folly and to humble herself, thenceforward he will do her good; not only speak comfortably to her, but do well for her, and undo what he had done against her. He had destroyed her vines (v. 12), but now he will give her whole vineyards, as if for every vine destroyed she should have a vineyard restored, and so be repaid with interest; she shall not only have corn for necessity, but vineyards for delight. These denote the privileges and comforts of the gospel, which are prepared for those that come up out of the wilderness leaning upon Christ as their beloved, Cant. viii. 5. Note, God has vineyards of consolation ready to bestow on those who repent and return to him; and he can give vineyards out of a wilderness, which are of all others the most welcome, as rest to the weary. (4.) He will give her the valley of Achor for a door of hope. The valley of Achor was that in which Achan was stoned; it signifies the valley of trouble, because he troubled Israel, and there God troubled him. This was the beginning of the wars of Canaan; and their putting away the accursed thing in that place gave them ground to hope that God would continue his presence with them and complete their victories. So when God returns to his people in mercy, and they to him in duty, it will be to them as happy an omen as any thing. If they put away the accursed thing from among them, if by mortifying sin they stone the Achan that has troubled their camp, their subduing that enemy within themselves is an earnest to them of victory over all the kings of Canaan. Or, if the allusion be to the name, it intimates that trouble for sin, if it be sincere, opens a door of hope; for that sin which truly troubles us shall not ruin us. The valley of Achor was a very fruitful pleasant valley, some think the same with the valley of Engedi, famous for vineyards, Cant. i. 14. This God gave to Israel as a pattern and pledge of the whole land of Canaan; so "God will by his gospel give to all believers such gifts, graces, and comforts in this life, as shall be a taste of those more perfect good things of the kingdom of heaven, and shall give them as assured hope of a full possession of them in due time." So the learned Dr. Pocock expounds it; and, to the same purport, this whole context.
2. The great rejoicing with which they shall receive God's gracious returns towards them: She shall sing there as in the days of her youth. This plainly refers to that triumphant and prophetic song which Moses and the children of Israel sang at the Red Sea, Exod. xv. 1. When they are delivered out of captivity they shall repeat that song, and to them it shall be a new song, because sung upon a new occasion, not inferior to the former. God had said (v. 11) that he would cause all her mirth to cease, but now he would cause it to revive: She shall sing as in the day that she came out of Egypt. Note, When God repeats former mercies we must repeat former praises; we find the song of Moses sung in the New Testament, Rev. xv. 3. This promise of Israel's singing has its accomplishment in the gospel of Christ, which furnishes us with abundant matter for joy and praise, and wherever it is received in its power enlarges the heart in joy and praise; and this is that land flowing with milk and honey which the valley of Achor opens a door of hope to. We rejoice in tribulation.
II. That, though they had been much addicted to the worship of Baal, they should now be perfectly weaned from it, should relinquish and abandon all appearances of idolatry and approaches towards it, and cleave to God only, and worship him as he appoints, v. 16, 17. Note, The surest pledge and token of God's favour to any people is his effectual parting between them and their beloved sins. The worship of Baal was the sin that did most easily beset the people of Israel; it was their own iniquity, the sin that had dominion over them; but now that idolatry shall be quite abolished, and there shall not be the least remains of it among them. 1. The idols of Baal shall not be mentioned, not any of the Baals that in the days of Baalim had made so great a noise with, O Baal! hear us; O Baal! hear us. The very names of Baalim shall be taken out of their mouths; they shall be so disused that they shall be quite forgotten, as if their names had never been known in Israel; they shall be so detested that people will not bear to mention them themselves, nor to hear others mention them, so that posterity shall scarcely know that ever there were such things. They shall be so ashamed of their former love to Baal that they shall do all they can to blot out the remembrance of it. They shall tie themselves up to the strictest literal meaning of that law against idolatry (Exod. xxiii. 13), Make no mention of the names of other gods, neither let it be heard out of thy mouth, as David, Ps. xvi. 4. Thus the apostle expresses the abhorrence we ought to have of all fleshly lusts: Let them not be once named among you, Eph. v. 3. But how can such a change of the Ethiopian's skin be wrought? It is answered, The power of God can do it, and will. I will take away the names of Baalim; as Zech. xiii. 2, I will cut off the names of the idols. Note, God's grace in the heart will change the language by making that iniquity to be loathed which was beloved. Zeph. iii. 9, I will turn to the people a pure language. One of the rabbin says, This promise relates to the Gentiles, by the gospel of Christ, from the idolatries which they had been wedded to, 1 Thess. i. 9. 2. The very word Baal shall be laid aside, even in its innocent signification. God says, Thou shalt call me Ishi, and call me no more Baali; both signify my husband, and both had been made use of concerning God. Isa. liv. 5, Thy Maker is thy husband, thy Baal (so the word is), thy owner, patron, and protector. It is probable that many good people had, accordingly, made use of the word Baali in worshipping the God of Israel; when their wicked neighbours bowed the knee to Baal they gloried in this, that God was their Baal. "But," says God, "you shall call me so no more, because I will have the very names of Baalim taken away." Note, That which is very innocent in itself should, when it has been abused to idolatry, be abolished, and the very use of it taken away, that nothing may be done to keep idols in remembrance, much less to keep them in reputation. When calling God Ishi will do as well, and signify as much, as Baali, let that word be chosen rather, lest, by calling him Baali, others should be put in mind of their quondam Baals. Some think that there is another reason intimated why God would be called Ishi and not Baali; they both signify my husband, but Ishi is a compellation of love, and sweetness, and familiarity, Baali of reverence and subjection. Ishi is vir meus--my man; Baali is dominus meus--my lord. In gospel-times God has so revealed himself to us as to encourage us to come boldly to the throne of his grace, and to use a holy humble freedom there; we ought to call God our Master, for so he is, but we are more taught to call him our Father. Ishi is a man the Lord (Gen. iv. 1), and intimates that in gospel-times the church's husband shall be the man Christ Jesus, made like unto his brethren, and therefore they shall call him Ishi, not Baali.
III. That though they had been in continual troubles, as if the whole creation had been at war with them, now they shall enjoy perfect peace and tranquillity, as if they were in a league of friendship with the whole creation (v. 18): In that day, when they have forsaken their idols, and put themselves under the divine protection, I will make a covenant for them. 1. They shall be protected from evil; nothing shall hurt them, nor do them any mischief. Tranquillus Deus tranquillat amnia--When God is at peace with us he makes every creature to be so too. The inferior creatures shall do them no harm, as they had done when the beasts of the field ate up their vineyards (v. 12) and when noisome beasts were one of God's sore judgments, Ezek. xiv. 15. The fowl and the creeping things are taken into this covenant; for they also, when God makes use of them as the instruments of his justice, may be come very hurtful, but they shall be no more so; nay, by virtue of this covenant, they shall be made serviceable to them and brought into their interests. Note, God has the command of the inferior creatures, and brings them into what covenant he pleases; he can make the beasts of the field to honour him (so he has promised, Isa. xliii. 20) and to contribute to his people's comfort. And, if the inferior creatures are thus laid under an engagement to serve us, it is our part of the covenant not to abuse them, but to serve God with them. Some think that this had its accomplishment in the miraculous power Christ gave his disciples to take up serpents, Mark xvi. 17, 18. It agrees with the promises made particularly to Israel, in their return out of captivity (Ezek. xxxiv. 25, I will cause the evil beasts to cease out of the land), and the more general ones to all the saints. Job v. 22, 23, The beasts of the field shall be at peace with thee; and Ps. xci. 13, Thou shalt tread upon the lion and the adder. But this is not all; men are more in danger from one another than from the brute beast, and therefore it is further promised that God will make wars to cease, will disarm the enemy: I will break the bow, and sword, and battle. He can do it when he pleases (Ps. xliv. 9), and will do it for those whose ways please him, for he makes even their enemies to be at peace with them, Prov. xvi. 7. This agrees with the promise that in gospel-times swords shall be beaten into plough-shares, Isa. ii. 4. 2. They shall be quiet from the fear of evil. God will not only keep them safe, but make them to lie down safely, as those that know themselves to be under the protection of Heaven, and therefore are not afraid of the powers of hell.
IV. That, though God had given them a bill of divorce for their whoredoms, yet, upon their repentance, he would again take them into covenant with himself, into a marriage-covenant, v. 19, 20. God's making a covenant for them with the inferior creatures was a great favour; but it was nothing to this, that he took them into covenant with himself and engaged himself to do them good. Observe,
1. The nature of this covenant; it is a marriage-covenant, founded in choice and love, and founding the nearest relation: I will betroth thee unto me; and again, and a third time, I will betroth thee. Note, All that are sincerely devoted to God are betrothed to him; God gives them the most sacred and inviolable security imaginable that he will love them, protect them, and provide for them, that he will do the part of a husband to them, and that he will incline their hearts to join themselves to him and will graciously accept of them in so doing. Believing souls are espoused to Christ, 2 Cor. xi. 2. The gospel-church is the bride, the Lamb's wife; and they would never come into that relation to him if he did not by the power of his grace betroth them to himself. The separation begins on our side; we alienate ourselves from God. The coalition begins on his side; he betroths us to himself.
2. The duration of this covenant: "I will betroth thee for ever. The covenant itself shall be inviolable; God will not break it on his part, and you shall not on yours; and the blessings of it shall be everlasting." One of the Jewish rabbin says, This is a promise that she shall attain to the life of the world to come, which is absolute eternity or perpetuity.
3. The manner in which this covenant shall be made. (1.) In righteousness and judgment, that is, God will deal sincerely and uprightly in covenant with them; they have broken covenant, and God is righteous. "But," says God, "I will renew the covenant in righteousness." The matter shall be so ordered that God may receive even these backsliding children into his family again, without any reflection upon his justice, nay, his justice being satisfied by the Mediator of this covenant very much to the honour of it. But what reason can there be why God should take a people into covenant with him that had so often dealt treacherously? Will it not reflect upon his wisdom? "No," says God; "I will do it in judgment, not rashly, but upon due consideration; let me alone to give a reason for it and to justify my own conduct." (2.) In lovingkindness and in mercies. God will deal tenderly and graciously in covenanting with them; and will be not only as good as his word, but better; and, as he will be just in keeping covenant with them, so he will be merciful in keeping them in the covenant. They are subject to many infirmities, and, if he be extreme to mark what they do amiss, they will soon lose the benefit of the covenant. He therefore promises that it shall be a covenant of grace, made in a compassionate consideration of their infirmities, so that every transgression in the covenant shall not throw them out of covenant; he will gather with everlasting lovingkindness. (3.) In faithfulness. Every article of the covenant shall be punctually performed. Faithful is he that has called them, who also will do it; he cannot deny himself.
4. The means by which they shall be kept tight and faithful to the covenant on their part: Thou shalt know the Lord. This is not only a promise that God will reveal himself to them more fully and clearly than ever, but that he will give them a heart to know him; they shall know more of him, and shall know him in another manner than ever yet. The ground of their apostasy was their not knowing God to be their benefactor (v. 8); therefore, to prevent the like, they shall all be taught of God to know him. Note, God keeps up his interest in men's souls by giving them a good understanding and a right knowledge of things, Heb. viii. 11.
V. That, though the heavens had been to them as brass, and the earth as iron, now the heavens shall yield their dews, and by that means the earth its fruits, v. 21, 22. God having betrothed the gospel-church and in it all believers to himself, how shall he not with himself and with his Son freely give them all things, all things pertaining both to life and godliness, all things they need or can desire? All is theirs, for they are Christ's, betrothed to him; and with the righteousness of the kingdom of God, which they seek first, all other things shall be added unto them. And yet this promise of corn and wine is to be taken also in a spiritual sense (so the learned Dr. Pocock thinks): it is an effusion of those blessings and graces which relate to the soul that is here promised under the metaphor of temporal blessings, the dew of heaven, as well as the fatness of the earth, and that put first, as in the blessing of Jacob, Gen. xxvii. 28. God had threatened (v. 9) that he would take away the corn and the wine; but now he promises to restore them, and that in the common course and order of nature. While they lay under the judgment of famine they called to the earth for corn and wine for the support of themselves and their families. Very gladly would the earth have supplied them, but she cannot give unless she receive, cannot produce corn and wine unless she be enriched with the river of God (Ps. lxv. 9); and therefore she calls to the heavens for rain, the former and latter rain in their season, grapes for it, and by her melancholy aspect when rain is denied pleads for it. "But," say the heavens, "we have no rain to give unless he who has the key of the clouds unlock them, and open these bottles; so that, if the Lord do not help you, we cannot." But, when God takes them into covenant with himself, then the wheel of nature shall be set a-going again in favour of them, and the streams of mercy shall flow in the usual channel: Then I will hear, saith the Lord; I will receive your prayers (so the Chaldee interprets the first hearing); God will graciously take notice of their addresses to him. And then I will hear the heavens; I will answer them (so it may be read); and then they shall hear and answer the earth, and pour down seasonable rain upon it; and then the earth shall hear the corn and vines, and supply them with moisture, and they shall hear Jezreel, and be nourishment and refreshment for those that inhabit Jezreel. See here the coherence of second causes with one another, as links in a chain, and the necessary dependence they all have upon God, the first Cause. Note, We must expect all our comforts from God in the usual method and by the appointed means; and, when we are at any time disappointed in them, we must look up to God, above the hills and the mountains, Ps. cxxi. 1, 2. See how ready the creatures are to serve the people of God, how desirous of the honour: the corn cries to the earth, the earth to the heavens, the heavens to God, and all that they may supply them. And see how ready God is to give relief: I will hear, saith the Lord, yea, I will hear. And, if God will hear the cry of the heavens for his people, much more will he hear the intercession of his Son for them, who is made higher than the heavens. See what a peculiar delight those that are in covenant with God may take in their creature-comforts, as seeing them all come to them from the hand of God; they can trace up all the streams to the fountain, and taste covenant-love in common mercies, which makes them doubly sweet.
VI. That whereas they were now dispersed, not only, as Simeon and Levi, divided in Jacob and scattered in Israel, but divided and scattered all the world over, God will turn this curse, as he did that, into a blessing: "I will not only water the earth for her, but will sow her unto me in the earth; her dispersion shall be not like that of the chaff in the floor, which the wind drives away, but like that of the seed in the field, in order to its greater increase; wherever they are scattered they shall take root downward and bear fruit upward. The good seed are the children of the kingdom. I will sow her unto me." This alludes to the name of Jezreel, which signifies sown of God, or for God; as she was scattered of him (which is one signification of the words) so she shall be sown of him; and to what he sows he will give the increase. When in all parts of the world Christianity got footing, and every where there were professors of it, then this promise was fulfilled, I will sow her unto me in the earth. Note, The greatest blessing of this earth is that God has a church in it, and from that arises all the tribute of glory which he has out of it; it is what he has sown to himself, and what he will therefore secure to himself.
VII. That, whereas they had been Lo-ammi--not a people, and Lo-ruhamah--not finding mercy with God, now they shall be restored to his favour and taken again into covenant with him (v. 23): They had not obtained mercy, but seemed to be abandoned; they were not my people, not distinguished, not dealt with, as my people, but left to lie in common with the nations. This was the case with the rejected Jews; and the same, or more deplorable, was that of the Gentile world (to whom the apostle applies this, Rom. ix. 24, 25), that had no hope, and was without God in the world; but when great multitudes both of Jews and Gentiles were, upon their believing in Christ, incorporated into a Christian church, then, 1. God had mercy on those who had not obtained mercy. Those found favour with God, and became the children of his love, who had been long out of favour and the children of his wrath, and, if infinite mercy had not interposed, would have been for ever so. Note, God's mercy must not be despaired of any where on this side hell. 2. He took those into a covenant-relation to himself who had been strangers and foreigners. He says to them, "Thou art my people, whom I will own and bless, protect and provide for;" and they shall say, "Thou art my God, whom I will serve and worship, and to whose honour I will be entirely and for ever devoted." Note, (1.) The sum total of the happiness of believers is the mutual relation that is between them and God, that he is theirs and they are his; this is the crown of all the promises. (2.) This relation is founded in free grace. We have not chosen him, but he has chosen us. He first says, They are my people, and makes them willing to be so in the day of his power, and then they avouch him to be theirs. (3.) As we need desire no more to make us happy than to be the people of God, so we need desire no more to make us easy and cheerful than to have him to assure us that we are so, to say unto us, by his Spirit witnessing with ours, Thou art my people. (4.) Those that have accepted the Lord for their God must avouch him to be so, must go to him in prayer and tell him so, Thou art my God, and must be ready to make profession before men. (5.) It adds to the comfort of our covenant with God that in it there is a communion of saints, who, though they are many, yet here are one. It is not, I will say to them, You are my people, but, Thou art; for he looks upon them as all one in Christ, and, as such in him, he speaks to them and covenants with them; and they also do not say, Thou art our God, for they look upon themselves as one body, and desire with one mind and one mouth to glorify him, and therefore say, Thou art my God. Or it intimates that such a covenant as God made of old with his people Israel, in general, now under the gospel he makes with particular believers, and says to each of them, even the meanest, with as much pleasure as he did of old to the thousands of Israel, Thou art my people, and invites and encourages each of them to say, Thou art my God, and to triumph therein, as Moses and all Israel did. Exod. xv. 2, He is my God, and my father's God.
Adam Clarke: Commentary on the Bible - 1831
2:14: I will allure her, and bring her into the wilderness, and speak comfortably unto her - After inflicting many judgments upon her, I will restore her again. I will deal with her as a very affectionate husband would do to an unfaithful wife. Instead of making her a public example, he takes her in private, talks to and reasons with her; puts her on her good behavior; promises to pass by all, and forgive all, if she will now amend her ways. In the meantime he provides what is necessary for her wants and comfortable support, and thus opening a door of hope for her, she may be fully reconciled; rejoice as at the beginning, when he first took her by the hand, and she became his bride. This is most probably the simple meaning of the above metaphorical expressions. The valley on Achor was very fruitful; it lay to the north of Jericho, not far from Gilgal See Isa 65:10.
Albert Barnes: Notes on the Bible - 1834
2:14: Therefore - The inference is not what we should have expected. Sin and forgetfulness of God are not the natural causes of, and inducements to mercy. But God deals not with us, as we act one to another. Extreme misery and degradation Rev_olt man; man's miseries invite God's mercies. God therefore has mercy, not because we deserve it, but because we need it. He therefore draws us, because we are so deeply sunken. He prepareth the soul by those harder means, and then the depths of her misery cry to the depths of His compassion, and because chastisement alone would stupify her, not melt her, He changes His wrath into mercy, and speaks to the heart which, for her salvation, He has broken.
I will allure her - The original word is used of one readily enticed, as a simple one, whether to good or ill. God uses, as it were, Satan's weapons against himself. As Satan had enticed the soul to sin, so would God, by holy enticements and persuasiveness, allure her to Himself. God too hath sweetnesses for the penitent soul, far above all the sweetnesses of present earthly joys; much more, above the bitter sweetnesses of sin.
I Myself will allure her - (Such is the emphasis). God would show her something of His Beauty, and make her taste of His Love, and give her some such glimpse of the joy of His good-pleasure, as should thrill her and make her, all her life long, follow after what had, as through the clouds, opened upon her.
And will bring her into the wilderness - God, when he brought Israel out of Egypt, led her apart from the pressure of her hard bondage, the sinful self-indulgences of Egypt and the abominations of their idolatries, into the wilderness, and there, away from the evil examples of the nation from which he drew her and of those whom she was to dispossess, He gave her His law, and taught her His worship, and brought her into covenant with Himself (see Eze 20:34-36). So in the beginning of the Gospel, Christ allured souls by His goodness in His miracles, and the tenderness of His words, and the sweetness of His preaching and His promises, and the attractiveness of His sufferings, and the mighty manifestations of His Spirit. So is it with each penitent soul. God, by privation or suffering, turns her from her idols, from the turmoil of the world and its distractions, and speaks, Alone to her alone.
And speak to her heart - Literally, on her heart, making an impression on it, soothing it, in words which will dwell in it, and rest there. Thus within, not without, "He putteth His laws in the mind, and writeth them in the heart, not with ink, but with the Spirit of the living God" Heb 8:10; Co2 3:3. God speaks to the heart, so as to reach it, soften it, comfort it, tranquilize it, and, at the last, assure it. He shall speak to her, not as in Sinai, amid "blackness and darkness and tempest, and the sound of a trumpet, and the voice of words, which voice they that heard intreated that the word should not be spoken to them any more Heb 12:18-19, but to the heart." But it is in solitude that he so speaks to the soul and is heard by her, warning, reproving, piercing, penetrating through every fold, until he reaches the very inmost heart and dwells there. And then he infuseth hope of pardon, kindleth love, enlighteneth faith, giveth feelings of child-like trust, lifteth the soul tremblingly to cleave to Him whose voice she has heard within her. Then His infinite Beauty touches the heart; His Holiness, Truth, mercy, penetrate the soul; in silence and stillness the soul learns to know itself and God, to repent of its sins, to conquer self; to meditate on God. "Come out from among them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you" Co2 6:17.
: "Search we the Scriptures, and we shall find, that seldom or never hath God spoken in a multitude; but so often as he would have anything known to man, He shewed Himself, not to nations or people, but to individuals, or to very few, and those severed from the common concourse of people, or in the silence of the night, in fields or solitudes, in mountains or vallies. Thus He spake with Noah, Abraham, Isaac, Jacob, Moses, Samuel, David, and all the prophets. Why is it, God always speaketh in secret, except that He would call us apart? Why speaketh He with a few, except to collect and gather us into one? In this solitude doth God speak to the soul, from the beginning of its conversion to the loneliness of death. Here the soul, which, overspread with darkness, knew neither God nor itself, learns with a pure heart to know God. Here, placed aloft, she sees all earthly things flee away beneath her, yea, herself also passing away in the sweeping tide of all passing things." Here she learns, and so unlearns her sins, sees and hates herself, sees and loves God. : Only "the solitude of the body availeth not, unless there be the solitude of the heart." And if God so speak to the penitent, much more to souls, who consecrate themselves wholly, cleave wholly to Him, meditate on Him. By His presence , "the soul is renewed, and cleaving, as it were, to Him, feels the sweetness of an inward taste, spiritual understanding, enlightening of faith, increase of hope, feeling of compassion, zeal for righteousness, delight in virtue. She hath in orison familiar converse with God, feeling that she is heard, and mostly answered: speaking face to face with God, and bearing what God speaketh in her, constraining God in prayer and sometimes pRev_ailing."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Therefore: Isa 30:18; Jer 16:14
I will: Sol 1:4; Joh 6:44, Joh 12:32
and bring: Hos 2:3; Jer 2:2; Eze 20:10, Eze 20:35, Eze 20:36; Rev 12:6, Rev 12:14
and speak: Isa 35:3, Isa 35:4, Isa 40:1, Isa 40:2, Isa 49:13-26, Isa 51:3-23; Jer 3:12-24, Jer 30:18-22; jer 31:1-37, Jer 32:36-41, Jer 33:6-26; Eze 34:22-31, Eze 36:8-15, Eze 37:11-28; Eze 39:25-29; Amo 9:11-15; Mic 7:14-20; Zep 3:9-20; Zac 1:12-17; Zac 8:19-23; Rom 11:26, Rom 11:27
comfortably: or, friendly, Heb. to her heart, Gen 34:3; Jdg 19:3 *marg.
Carl Friedrich Keil and Franz Delitzsch
2:14
In Hos 2:14 the promise is introduced quite as abruptly as in Hos 2:1, that the Lord will lead back the rebellious nation step by step to conversion and reunion with Himself, the righteous God. In two strophes we have first the promise of their conversion (Hos 2:14-17), and secondly, the assurance of the renewal of the covenant mercies (Hos 2:18-23). Hos 2:14, Hos 2:15. "Therefore, behold, I allure her, and lead her into the desert, and speak to her heart. And I give her her vineyards from thence, and the valley of Achor (of tribulation) for the door of hope; and she answers thither, as in the days of her youth, and as in the day when she came up out of the land of Egypt." לכן, therefore (not utique, profecto, but, nevertheless, which lâkhēn in Hos 2:6 and Hos 2:9, and is connected primarily with the last clause of Hos 2:13. "Because the wife has forgotten God, He calls Himself to her remembrance again, first of all by punishment (Hos 2:6 and Hos 2:9); then, when this has answered its purpose, and after she has said, I will go and return (Hos 2:7), by the manifestations of His love" (Hengstenberg). That the first clause of Hos 2:14 does not refer to the flight of the people out of Canaan into the desert, for the purpose of escaping from their foes, as Hitzig supposes, is sufficiently obvious to need no special proof. The alluring of the nation into the desert to lead it thence to Canaan, presupposes that rejection from the inheritance given to it by the Lord (viz., Canaan), which Israel had brought upon itself through its apostasy. This rejection is represented as an expulsion from Canaan to Egypt, the land of bondage, out of which Jehovah had redeemed it in the olden time. פּתה, in the piel to persuade, to decoy by words; here sensu bono, to allure by friendly words. The desert into which the Lord will lead His people cannot be any other than the desert of Arabia, through which the road from Egypt to Canaan passes. Leading into this desert is not a punishment, but a redemption out of bondage. The people are not to remain in the desert, but to be enticed and led through it to Canaan, the land of vineyards. The description is typical throughout. What took place in the olden time is to be repeated, in all that is essential, in the time to come. Egypt, the Arabian desert, and Canaan are types. Egypt is a type of the land of captivity, in which Israel had been oppressed in its fathers by the heathen power of the world. The Arabian desert, as the intervening stage between Egypt and Canaan, is introduced here, in accordance with the importance which attached to the march of Israel through this desert under the guidance of Moses, as a period or state of probation and trial, as described in Deut 8:2-6, in which the Lord humbled His people, training it on the one hand by want and privation to the knowledge of its need of help, and on the other hand by miraculous deliverance in the time of need (e.g., the manna, the stream of water, and the preservation of their clothing) to trust to His omnipotence, that He might awaken within it a heartfelt love to the fulfilment of His commandments and a faithful attachment to Himself. Canaan, the land promised to the fathers as an everlasting possession, with its costly productions, is a type of the inheritance bestowed by the Lord upon His church, and of blessedness in the enjoyment of the gifts of the Lord which refresh both body and soul. דּבּר על לב, to speak to the heart, as applied to loving, comforting words (Gen 34:3; Gen 50:21, etc.), is not to be restricted to the comforting addresses of the prophets, but denotes a comforting by action, by manifestations of love, by which her grief is mitigated, and the broken heart is healed. The same love is shown in the renewed gifts of the possessions of which the unfaithful nation had been deprived.
In this way we obtain a close link of connection for Hos 2:15. By משּׁם ... נתתּי, "I give from thence," i.e., from the desert onwards, the thought is expressed, that on entering the promised land Israel would be put into immediate possession and enjoyment of its rich blessings. Manger has correctly explained משּׁם as meaning "as soon as it shall have left this desert," or better still, "as soon as it shall have reached the border." "Its vineyards" are the vineyards which it formerly possessed, and which rightfully belonged to the faithful wife, though they had been withdrawn from the unfaithful (Hos 2:12). The valley of Achor, which was situated to the north of Gilgal and Jericho (see at Josh 7:26), is mentioned by the prophet, not because of its situation on the border of Palestine, nor on account of its fruitfulness, of which nothing is known, but with an evident allusion to the occurrence described in Joshua 7, from which it obtained its name of ‛Akhōr, Troubling. This is obvious from the declaration that this valley shall become a door of hope. Through the sin of Achan, who took some of the spoil of Jericho which had been devoted by the ban to the Lord, Israel had fallen under the ban, so that the Lord withdrew His help, and the army that marched against Ai was defeated. But in answer to the prayer of Joshua and the elders, God showed to Joshua not only the cause of the calamity which had befallen the whole nation, but the means of escaping from the ban and recovering the lost favour of God. Through the name Achor this valley became a memorial, how the Lord restores His favour to the church after the expiation of the guilt by the punishment of the transgressor. And this divine mode of procedure will be repeated in all its essential characteristics. The Lord will make the valley of troubling a door of hope, i.e., He will so expiate the sins of His church, and cover them with His grace, that the covenant of fellowship with Him will no more be rent asunder by them; or He will so display His grace to the sinners, that compassion will manifest itself even in wrath, and through judgment and mercy the pardoned sinners will be more and more firmly and inwardly united to Him. And the church will respond to this movement on the part of the love of God, which reveals itself in justice and mercy. It will answer to the place, whence the Lord comes to meet it with the fulness of His saving blessings. ענה does not mean "to sing," but "to answer;" and שׁמּה, pointing back to משּׁם, must not be regarded as equivalent to שׁם. As the comforting address of the Lord is a sermo realis, so the answer of the church is a practical response of grateful acknowledgment and acceptance of the manifestations of divine love, just as was the case in the days of the nation's youth, i.e., in the time when it was led up from Egypt to Canaan. Israel then answered the Lord, after its redemption from Egypt, by the song of praise and thanksgiving at the Red Sea (Exodus 15), and by its willingness to conclude the covenant with the Lord at Sinai, and to keep His commandments (Exodus 24).
Geneva 1599
2:14 Therefore, behold, I will (p) allure her, and bring her into the wilderness, and speak comfortably unto her.
(p) By my benefits in offering her grace and mercy, even in that place where she will think herself destitute of all help and comfort.
John Gill
2:14 Therefore, behold, I will allure her,.... Since these rough ways will not do, I will take another, a more mild and gentle way; instead of threatening, terrifying, and punishing, I will allure, persuade, and entice, giving loving words and winning language: or "nevertheless", or "notwithstanding" (m): so Noldius and others render the particle; though they have thus behaved themselves, and such methods have been taken with them to no purpose, yet I will do as follows: the words may be understood of the call and conversion of the people of God, the spiritual Israel of God, both Jews and Gentiles, in the first times of the Gospel, as Hos 2:23 is quoted and applied by the Apostle Paul, Rom 9:24 and be understood also of the call of the believing Jews out of Jerusalem, before the destruction of it, Lk 21:21, from whence they removed to Pella, as Eusebius (n) relates: and of the apostles out of the land of Judea into the wilderness of the people, the Gentile world, to preach the Gospel there; where vineyards or churches were planted; the door of faith and hope, were opened to the Gentiles, that had been without hope; and the conversions now made, both among Jews and Gentiles, opened a door of hope, or were a pledge of the conversion of the Jew, and the bringing in of the fulness of the Gentiles in the latter day; to which times also these words may be applied, when the Jews shall be allured and persuaded to seek the Lord their God, and David their King, and join Gospel churches in the wilderness of the people, and shall have abundance of spiritual consolation and joy; and they may also be applied to the conversion of sinners in common, and set forth the methods of God's grace in dealing with them: there is throughout an allusion to Israel's coming out of Egypt, from whence the Lord allured and persuaded them by Moses and Aaron; and then brought them into the wilderness, where he fed and supplied them, and spoke comfort to them, and gave them the lively oracles; and whence, from the borders of it, they had and entered into the vineyards in the land of Canaan; and in the valley of Achor ate of the grain of the land, which was a door of hope to them they should enjoy the whole land; and when they rejoiced exceedingly, particularly at the Red sea, at their first coming out. The word rendered "allure" signifies to persuade (o), as in Gen 9:27 and in conversion the Lord persuades men, not merely by moral persuasion, or the outward ministry of the word, but by powerful and efficacious grace; opening the heart to attend to things spoken, and the eyes of the understanding to behold wondrous things in the word of God; working upon the heart, and removing the hardness and impenitence of it; quickening the soul, drawing it with the cords of love, and sweetly operating upon the will: and on a sudden and unawares making the soul like the chariots of Amminadib, or a willing people; persuading it to true repentance for sin, to part with sins and sinful companions, and with its own righteousness, and to come to Christ, and to look to him, and lay hold on him as the Saviour, and to submit to his ordinances: moreover, the Lord persuades men at conversion of his love to them, and of their interest in Christ, and all the blessings of grace in him. Kimchi's note is,
"I will put into her heart to return by repentance;''
and compares with it Ezek 36:26. The Targum is,
"I will subject her to the law.''
And bring her into the wilderness: so in conversion the Lord calls and separates his people from the world, as the Israelites were from the Egyptians, when brought into the wilderness; and when they are solitary and alone, as they were, and so in a fit circumstance to be spoken unto, and to hear comfortable words, as follows; and when the Lord feeds them with the grain of heaven, with hidden manna, the food of the wilderness; and when they come into trouble and affliction for the sake of Christ and his Gospel. Some understand this of the church into which they are brought, because separate from the world, and attended with trouble; but this is rather a garden than a wilderness. Some, as Noldius and others, render it, "when" or "after I have brought her into the wilderness" (p); so after the Lord has shown men their sin and danger, their wilderness, desolate, state and condition, and stripped them of all help elsewhere; or has brought them under afflictive dispensations of Providence; then he does what he said before, and follows after.
And speak comfortably unto her; or, "speak to her heart" (q), as in Is 40:2 as he does when he tells them their sins are forgiven; that he has loved them with an everlasting love; what exceeding great and precious promises he has made unto them; and when he speaks to them by the Spirit and Comforter, who takes his and the things of Christ, and shows them unto them; and in his word, written for their consolation; and by his ministers, who are "Barnabases", sons of comfort; and in the ordinances, those breasts of consolation. The Targum is,
"and I will do for her wonders and great things, as I did for her in the wilderness; and by the hand of my servants the prophets I will speak comforts to her heart.''
The Jewish writers (r) interpret this of the Messiah's leading people into a wilderness in a literal sense; they ask where will he (the Messiah) lead them? the answer of some is, to the wilderness of Judea, Mt 3:1; and of others is, to the wilderness of Sihon and Og (the wilderness the Israelites passed through when they came out of Egypt): they, who are on the side of the first answer, urge in favour of it Hos 12:9 and they who are for the latter produce this passage.
(m) "atqui, vel attamen", Glassius. (n) Hist. Eccles. l. 3. c. 5. (o) "persuadendo inducam eam", Munster; "persuadebo illi", Calvin; "persuadens, vel persuadebo illi", Schmidt. (p) "postquam duxero eam in desertum", Calvin, Drusius, "quum deduxero", Junius & Tremellius, Piscator. (q) "ad cor ejus", Pagniaus, Cocceius; "super cor ejus", Munster, Montanus, Schmidt. (r) Shirhashhirim Rabba, fol. 11. 2. Midrash Ruth, fol. 33. 2.
John Wesley
2:14 I will allure - I will incline her mind to consider what I propose. Into the wilderness - Deep distress.
Robert Jamieson, A. R. Fausset and David Brown
2:14 Therefore--rather, "Nevertheless" [HENDERSON]. English Version gives a more lovely idea of God. That which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is made a reason why God should at last have mercy on her. As the "therefore" (Hos 2:9) expresses Israel's punishment as the consequence of Israel's guilt, so "therefore" here, as in Hos 2:6, expresses, that when that punishment has effected its designed end, the hedging up her way with thorns so that she returns to God, her first love, the consequence in God's wondrous grace is, He "speaks comfortably" (literally, "speaks to her heart"; compare Judg 19:8; Ruth 2:13). So obstinate is she that God has to "allure her," that is, so to temper judgment with unlooked-for grace as to win her to His ways. For this purpose it was necessary to "bring her into the wilderness" (that is, into temporal want and trials) first, to make her sin hateful to her by its bitter fruits, and God's subsequent grace the more precious to her by the contrast of the "wilderness." JEROME makes the "bringing into the wilderness" to be rather a deliverance from her enemies, just as ancient Israel was brought into the wilderness from the bondage of Egypt; to this the phrase here alludes (compare Hos 2:15). The wilderness sojourn, however, is not literal, but moral: while still in the land of their enemies locally, by the discipline of the trial rendering the word of God sweet to them, they are to be brought morally into the wilderness state, that is, into a state of preparedness for returning to their temporal and spiritual privileges in their own land; just as the literal wilderness prepared their fathers for Canaan: thus the bringing of them into the wilderness state is virtually a deliverance from their enemies.
2:152:15: Եւ տաց նմա զստացուածս իւր անտի. եւ զծործորն Աքովրայ՝ բանալ զմիտս նորա. եւ խոնարհեսցի անդ ըստ աւուրց տղայութեան իւրոյ, եւ ըստ աւուրց ելանելոյ նորա յերկրէն Եգիպտացւոց[10366]։ [10366] Ոմանք. Եւ զծործորն Նաքովրայ։
15 ապա կը տամ նրան իր ունեցուածքըեւ Աքորի հովիտը՝ բացելու նրա միտքը,եւ նա խոնարհ կը դառնայ այնտեղ,ինչպէս իր մանկութեան օրերին,եւ ինչպէս նրա՝ Եգիպտացիների երկրից ելնելու օրերին:
15 Անկէ անոր այգիները Աքովրի ձորը յոյսի դրան համար անոր պիտի տամ, Հոն իր մանկութեան օրերուն պէս, Եգիպտոսի երկրէն ելած օրուանը պէս երգեր պիտի երգէ։
Եւ տաց նմա [21]զստացուածս իւր անտի, եւ զծործորն Աքովրայ` [22]բանալ զմիտս նորա. եւ խոնարհեսցի անդ`` ըստ աւուրց տղայութեան իւրոյ, եւ ըստ աւուրց ելանելոյ նորա յերկրէն Եգիպտացւոց:

2:15: Եւ տաց նմա զստացուածս իւր անտի. եւ զծործորն Աքովրայ՝ բանալ զմիտս նորա. եւ խոնարհեսցի անդ ըստ աւուրց տղայութեան իւրոյ, եւ ըստ աւուրց ելանելոյ նորա յերկրէն Եգիպտացւոց[10366]։
[10366] Ոմանք. Եւ զծործորն Նաքովրայ։
15 ապա կը տամ նրան իր ունեցուածքըեւ Աքորի հովիտը՝ բացելու նրա միտքը,եւ նա խոնարհ կը դառնայ այնտեղ,ինչպէս իր մանկութեան օրերին,եւ ինչպէս նրա՝ Եգիպտացիների երկրից ելնելու օրերին:
15 Անկէ անոր այգիները Աքովրի ձորը յոյսի դրան համար անոր պիտի տամ, Հոն իր մանկութեան օրերուն պէս, Եգիպտոսի երկրէն ելած օրուանը պէս երգեր պիտի երգէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 И дам ей оттуда виноградники ее и долину Ахор, в преддверие надежды; и она будет петь там, как во дни юности своей и как в день выхода своего из земли Египетской.
2:15 καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπ᾿ επι in; on αὐτὴν αυτος he; him τὰς ο the ἡμέρας ημερα day τῶν ο the Βααλιμ βααλιμ in αἷς ος who; what ἐπέθυεν επιθυω he; him καὶ και and; even περιετίθετο περιτιθημι put around / on τὰ ο the ἐνώτια ενωτιον he; him καὶ και and; even τὰ ο the καθόρμια καθορμιον he; him καὶ και and; even ἐπορεύετο πορευομαι travel; go ὀπίσω οπισω in back; after τῶν ο the ἐραστῶν εραστης he; him ἐμοῦ εμου my δὲ δε though; while ἐπελάθετο επιλανθανομαι forget λέγει λεγω tell; declare κύριος κυριος lord; master
2:15 וְ wᵊ וְ and נָתַ֨תִּי nāṯˌattî נתן give לָ֤הּ lˈāh לְ to אֶת־ ʔeṯ- אֵת [object marker] כְּרָמֶ֨יהָ֙ kᵊrāmˈeʸhā כֶּרֶם vineyard מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֵ֥מֶק ʕˌēmeq עֵמֶק valley עָכֹ֖ור ʕāḵˌôr עָכֹור Achor לְ lᵊ לְ to פֶ֣תַח fˈeṯaḥ פֶּתַח opening תִּקְוָ֑ה tiqwˈā תִּקְוָה hope וְ wᵊ וְ and עָ֤נְתָה ʕˈānᵊṯā ענה answer שָּׁ֨מָּה֙ ššˈāmmā שָׁם there כִּ ki כְּ as ימֵ֣י ymˈê יֹום day נְעוּרֶ֔יהָ nᵊʕûrˈeʸhā נְעוּרִים youth וִּ ûi וְ and כְ ḵᵊ כְּ as יֹ֖ום yˌôm יֹום day עֲלֹתָ֥הּ ʕᵃlōṯˌāh עלה ascend מֵ mē מִן from אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרָֽיִם׃ ס miṣrˈāyim . s מִצְרַיִם Egypt
2:15. et dabo ei vinitores eius ex eodem loco et vallem Achor ad aperiendam spem et canet ibi iuxta dies iuventutis suae et iuxta dies ascensionis suae de terra AegyptiAnd I will give her vinedressers out of the same place, and the valley of Achor for an opening of hope: and she shall sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt.
15. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall make answer there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt:

2:15 И дам ей оттуда виноградники ее и долину Ахор, в преддверие надежды; и она будет петь там, как во дни юности своей и как в день выхода своего из земли Египетской.
2:15
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
τὰς ο the
ἡμέρας ημερα day
τῶν ο the
Βααλιμ βααλιμ in
αἷς ος who; what
ἐπέθυεν επιθυω he; him
καὶ και and; even
περιετίθετο περιτιθημι put around / on
τὰ ο the
ἐνώτια ενωτιον he; him
καὶ και and; even
τὰ ο the
καθόρμια καθορμιον he; him
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
ὀπίσω οπισω in back; after
τῶν ο the
ἐραστῶν εραστης he; him
ἐμοῦ εμου my
δὲ δε though; while
ἐπελάθετο επιλανθανομαι forget
λέγει λεγω tell; declare
κύριος κυριος lord; master
2:15
וְ wᵊ וְ and
נָתַ֨תִּי nāṯˌattî נתן give
לָ֤הּ lˈāh לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כְּרָמֶ֨יהָ֙ kᵊrāmˈeʸhā כֶּרֶם vineyard
מִ mi מִן from
שָּׁ֔ם ššˈām שָׁם there
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
עָכֹ֖ור ʕāḵˌôr עָכֹור Achor
לְ lᵊ לְ to
פֶ֣תַח fˈeṯaḥ פֶּתַח opening
תִּקְוָ֑ה tiqwˈā תִּקְוָה hope
וְ wᵊ וְ and
עָ֤נְתָה ʕˈānᵊṯā ענה answer
שָּׁ֨מָּה֙ ššˈāmmā שָׁם there
כִּ ki כְּ as
ימֵ֣י ymˈê יֹום day
נְעוּרֶ֔יהָ nᵊʕûrˈeʸhā נְעוּרִים youth
וִּ ûi וְ and
כְ ḵᵊ כְּ as
יֹ֖ום yˌôm יֹום day
עֲלֹתָ֥הּ ʕᵃlōṯˌāh עלה ascend
מֵ מִן from
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרָֽיִם׃ ס miṣrˈāyim . s מִצְרַיִם Egypt
2:15. et dabo ei vinitores eius ex eodem loco et vallem Achor ad aperiendam spem et canet ibi iuxta dies iuventutis suae et iuxta dies ascensionis suae de terra Aegypti
And I will give her vinedressers out of the same place, and the valley of Achor for an opening of hope: and she shall sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. И дам ей оттуда (mischscham) виноградники ее. Виноградная лоза - образ благ, посылаемых от Бога. Пророк хочет сказать, что как некогда Израиль, пройдя пустыню, вступил в страну виноградников, так и в будущем он воспользуется драгоценными благами. И долину Ахор в преддверие надежды. Образ заимствуется из времени вступления евреев в Ханаанскую землю. Долина Ахор - (евр. achor - смятение) долина, находившаяся на северной границе колена Иудина, вблизи Иерихона (Нав XV:7). Здесь был исполнен суд Божий над Аханом, утаившим часть заклятого (Haв VII). После этого суда отвратился гнев Божий от Израиля. Таким образом, долина Ахор, явилась памятником того, как Господь, по очищении вины народа через наказание преступника, снова возвратил обществу Свою милость (Бродович). Это возвращение милости Божией Израилю, по мысли пророка, повторится и в будущем. И она будет петь там, как во дни юности своей, т. е. петь благодарственную песнь за спасение. Пророк, очевидно, вспоминает о песни, воспетой при переходе через Чермное море (Исх XV) и отсюда берет свой образ. В слав. вместо слов и дам ей оттуда виноградники (et keramajha) читается - "и дам ей притяжание (kthmata) ея оттуду": LXX нередко ставят общее вместо частного. Вместо слов и она будет петь (veanethah) там в слав. с греч. "и смирится (tapeinwqhsetai) тамо". Гл. anah имеет несколько значений: отвечать, петь, смиряться. В значении петь, отвечать понимают гл. в большинстве древних переводов (Ак. upakousei, Феод. apokriqhsetai, Вул. canet).

Ваали - "Господин мой".
Adam Clarke: Commentary on the Bible - 1831
2:15: She shall sing there - There she shall sing the responsive song as on high festival occasions, and in marriage ceremonies. The Book of Song of Solomon is of this sort.
Albert Barnes: Notes on the Bible - 1834
2:15: And I will give her her vineyards from thence - God's mercies are not only in word, but in deed. He not only speaks to her heart, but he restores to her what He had taken from her. He promises, not only to Rev_erse His sentence, but that He would make the sorrow itself the source of the joy. He says, I will give her back her vineyards "thence," i. e., from the wilderness itself; as elsewhere, He says, "The wilderness shall be a fruitful field" Isa 32:15. Desolation shall be the means of her restored inheritance and joy in God. Through fire and drought are the new flagons dried and prepared, into which the new wine of the Gospel is poured.
And the valley of Achor for a door of hope - (Literally, "troubling"). As, at the first taking possession of the promised land, Israel learned through the transgression and punishment of Achan, to stand in awe of God, and thenceforth, all went well with them, when they had wholly freed themselves from the accursed thing, so to them shall "sorrow be turned into joy, and hope dawn there, where there had been despair." "Therefore, only had they to endure chastisements, that through them they might attain blessings." It was through the punishment of those who "troubled" the true "Israel," the destruction of Jerusalem, that to the Apostles and the rest who believed, the hope of victory over the whole world was opened." "Hope." The word more fully means, a "patient, enduring longing." To each returning soul, "the valley of trouble," or the lowliness of repentance, becometh a door of patient longing, not in itself, but because "God giveth" it to be so; a longing which "reacheth on, awaiteth on," entering within the veil, and bound first to the Throne of God. But then only, when none of the "accursed thing" Jos 7:11-15 cleaveth to it, when it has no reserves with God, and retains nothing for itself, which God hath condemned.
And she shall sing there, as in the days of her youth - The song is a responsive song, choir answering choir, each stirring up the other to praise, and praise echoing praise, as Israel did after the deliverance at the Red Sea. "Then sang Moses and the children of Israel this song unto the Lord. I will sing unto the Lord, for He hath triumphed gloriously. And Miriam the prophetess the sister of Aaron, took a timbrel, and all the women went out after her. And Miriam answered them, Sing ye to the Lord, for He hath triumphed gloriously" Exo 15:1, Exo 15:20-21. So the Seraphim sing one to another, holy, holy, holy Isa 6:3; so Paul exhorts Christians "to admonish one another in psalms and hymns and spiritual songs, singing with grace in their hearts to the Lord" Col 3:16; so the Jewish psalmody passed into the Christian Church, and the blessed in heaven, having on the Cross passed the troublesome sea of this world, "sing the new song of Moses and of the Lamb" Rev 15:3.
She shall sing there - Where? There, where he "allureth" her, where He leadeth her, where He "speaketh to her heart," where He in worketh in her that hope. There, shall she sing, there, give praise and thanks.
As in the days of her youth - Her "youth" is explained, in what follows, to be "the days when she came up out of the land of Egypt," when she was first born to the knowledge of her God, when the past idolatries had been forgiven and cut off; and she had all the freshness of new life, and had not yet wasted it by rebellion and sin. Then God first called "Israel, My firstborn son. My son, My firstborn" Exo 4:22. "She came up" into the land which God chose, out of Egypt, since we "go up" to God and to things above; as, on the other hand, the prophet says, "Woe to those who go down to Egypt" Isa 31:1, for the aids of this world; and the man who was wounded, the picture of the human race, was "going down from Jerusalem to Jericho" (Luk 10:30; see the note above at Hos 1:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: I will: Hos 2:12; Lev 26:40-45; Deu 30:3-5; Neh 1:8, Neh 1:9; Isa 65:21; Jer 32:15; Eze 28:26; Amo 9:14
the valley: Jos 7:26; Isa 65:10
for: Lam 3:21; Eze 37:11-14; Zac 9:12; Joh 10:9; Act 14:27
she shall sing: exo 15:1-21; Num 21:17; Psa 106:12
as in the days: Hos 11:1; Jer 2:2; Eze 16:8, Eze 16:22, Eze 16:60
Geneva 1599
2:15 And I will give her her vineyards from thence, and the valley (q) of Achor for a door of hope: and she shall (r) sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.
(q) Which was a plentiful valley, and in which they had great comfort when they came out of the wilderness, as in (Josh 7:26), and is called the door of hope, because it was a departing from death and an entry into life.
(r) She will then praise God as she did when she was delivered out of Egypt.
John Gill
2:15 And I will give her vineyards from thence,.... Either from the wilderness into which she is brought; or from the time of her being brought there, allured and spoke comfortably to; which are put for all temporal blessings, and as emblems of spiritual ones: and so from the time that the Lord deals thus graciously, as before expressed, he gives more grace, larger measures, and continual supplies of it, and withholds nothing good, comfortable, and useful to them: the Vulgate Latin version renders it, "her vinedressers"; and the Targum, her governors:
and the valley of Achor for a door of hope; this valley was so named from Achan, who was stoned in it in the days of Joshua; who is by Josephus (s), Theodoret (t), and others, called Achar, and so in 1Chron 2:7 and the signification of its name is the valley of trouble, because that he both troubled Israel by his evil actions, which brought them into distress; and because he was here troubled himself, being here punished for his sin, Josh 7:24. Jerome (u) says it lies to the north of Jericho, and is still called by its old name by the inhabitants of it. Some take it to be the same with the valley of Engedi, which it is certain was near Jericho. Now as the valley of Achor was at the entrance of the Israelites into the land of Canaan, and gave them hope of possessing the whole land; so what the people of God enjoy at first conversion lays a foundation for hope of eternal glory and happiness; as the Lord's being given them as their portion, Christ as their Saviour, and all things freely with him; the Spirit and his grace as the earnest and pledge of the eternal inheritance: grace and glory are so strictly connected, that the one is a door of hope to the other.
And she shall sing there; either in the wilderness, where the Lord speaks comfortably to her; or in the vineyards she has from thence; alluding to the songs of joy at the time of vintage, or pressing of the grapes: or in the valley of Achor, there rejoicing in hope of the glory of God, singing the songs of electing, redeeming, pardoning, and justifying grace:
as in the days of her youth, as in the day when she came up out of the land of Egypt: as when the people of Israel were first brought into their civil and ecclesiastic state, which were the days of their youth as a people; and that was when they came out of Egypt, and had passed the Red sea, at the shore of which they sung; and to which is the allusion here; see Ex 15:1 this passage is applied to the times of the Messiah in the Talmud (w).
(s) Antiqu. l. 5. c. 1. sect. 10, 14. (t) Comment. in loc. (u) De locis Hebr. fol. 88. B. tom. 3. (w) T. Bab. Sanhedrin, fol. 111. 1.
John Wesley
2:15 Her vineyards - Many blessings. From thence - From the time of their repentance. Valley of Achor - Which was a large, fruitful and pleasant valley near Jericho, on the very entrance into the land of Canaan. A door of hope - That valley was a door of hope to Israel of old. And such a door will God give to repenting Israel. As in the days of her youth - When I espoused her.
Robert Jamieson, A. R. Fausset and David Brown
2:15 from thence--returning from the wilderness. God gives Israel a fresh grant of Canaan, which she had forfeited; so of her vineyards, &c. (Hos 2:9, Hos 2:12).
Achor--that is "trouble." As formerly Israel, after their tedious journey through the wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands (Jos. 7:1-8:28); so the very trouble of Israel's wilderness state will be the "door of hope" opening to better days. The valley of Achor, near Jericho, was specially fruitful (Is 65:10); so "trouble" and "hope" are rightly blended in connection with it.
sing . . . as . . . when she came . . . out of . . . Egypt--It shall be a second exodus song, such as Israel sang after the deliverance at the Red Sea (Exo. 15:1-21; compare Is 11:15-16); and "the song of Moses" (Rev_ 15:2-3) sung by those who through the Lamb overcome the beast, and so stand on the sea of glass mingled with fire, emblems of fiery trial, such as that of Israel at the Red Sea.
2:162:16: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր, կոչեսցէ զիս Ա՛յր իմ, եւ ո՛չ կոչեսցէ զիս Բահաղիմ[10367]։ [10367] Ոմանք. Կոչեսցէ զիս այր իւր, եւ ո՛չ։
16 Այն օրը, - ասում է Տէրը, - ինձ կ’անուանի՝ “Իմ ամուսին”եւ Բահաղիմ չի կոչի ինձ:
16 Այն օրը, կ’ըսէ Տէրը, Զիս ‘Իմ այրս’ պիտի կոչես, Ու անգամ մըն ալ զիս ‘Իմ Բահաղս*’ պիտի չկոչես։
Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր, կոչեսցէ զիս Այր իմ, եւ ոչ կոչեսցէ զիս [23]Բահաղիմ:

2:16: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր, կոչեսցէ զիս Ա՛յր իմ, եւ ո՛չ կոչեսցէ զիս Բահաղիմ[10367]։
[10367] Ոմանք. Կոչեսցէ զիս այր իւր, եւ ո՛չ։
16 Այն օրը, - ասում է Տէրը, - ինձ կ’անուանի՝ “Իմ ամուսին”եւ Բահաղիմ չի կոչի ինձ:
16 Այն օրը, կ’ըսէ Տէրը, Զիս ‘Իմ այրս’ պիտի կոչես, Ու անգամ մըն ալ զիս ‘Իմ Բահաղս*’ պիտի չկոչես։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 И будет в тот день, говорит Господь, ты будешь звать Меня: >, и не будешь более звать Меня: >.
2:16 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πλανῶ πλαναω mislead; wander αὐτὴν αυτος he; him καὶ και and; even τάξω τασσω arrange; appoint αὐτὴν αυτος he; him εἰς εις into; for ἔρημον ερημος lonesome; wilderness καὶ και and; even λαλήσω λαλεω talk; speak ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart αὐτῆς αυτος he; him
2:16 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be בַ va בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ ha הַ the הוּא֙ hû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH תִּקְרְאִ֖י tiqrᵊʔˌî קרא call אִישִׁ֑י ʔîšˈî אִישׁ man וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִקְרְאִי־ ṯiqrᵊʔî- קרא call לִ֥י lˌî לְ to עֹ֖וד ʕˌôḏ עֹוד duration בַּעְלִֽי׃ baʕlˈî בַּעַל lord, baal
2:16. et erit in die illo ait Dominus vocabit me Vir meus et non vocabit me ultra BaaliAnd it shall be in that day, saith the Lord: That she shall call me: My husband, and she shall call me no more Baali.
16. And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
And it shall be at that day, saith the LORD, [that] thou shalt call me Ishi; and shalt call me no more Baali:

2:16 И будет в тот день, говорит Господь, ты будешь звать Меня: <<муж мой>>, и не будешь более звать Меня: <<Ваали {Господин мой.}>>.
2:16
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πλανῶ πλαναω mislead; wander
αὐτὴν αυτος he; him
καὶ και and; even
τάξω τασσω arrange; appoint
αὐτὴν αυτος he; him
εἰς εις into; for
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
λαλήσω λαλεω talk; speak
ἐπὶ επι in; on
τὴν ο the
καρδίαν καρδια heart
αὐτῆς αυτος he; him
2:16
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
בַ va בְּ in
הַ the
יֹּום־ yyôm- יֹום day
הַ ha הַ the
הוּא֙ הוּא he
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
תִּקְרְאִ֖י tiqrᵊʔˌî קרא call
אִישִׁ֑י ʔîšˈî אִישׁ man
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִקְרְאִי־ ṯiqrᵊʔî- קרא call
לִ֥י lˌî לְ to
עֹ֖וד ʕˌôḏ עֹוד duration
בַּעְלִֽי׃ baʕlˈî בַּעַל lord, baal
2:16. et erit in die illo ait Dominus vocabit me Vir meus et non vocabit me ultra Baali
And it shall be in that day, saith the Lord: That she shall call me: My husband, and she shall call me no more Baali.
16. And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Пророк предвозвещает восстановление брачных отношений Израиля с Иеговою, т. е. восстановление Завета. Имя Ваала в ст. 16, по-видимому, употреблено в его нарицательном значении - господин, так как оно сопоставляется с нарицат. муж мой. Пророк хочет выразить мысль, что при восстановлении в чистоте брачных отношений Израиля к Иегове основою этих отношений будет не столько страх (не будешь более звать меня: Господин мой), сколько любовь (муж мой). Если принимать имя Ваала в собственном значении, то мысль пророка будет такая: народ не только перестанет называть Иегову Ваалом, - и таким образом смешивать их, вносить в служение Иегове языческие примеси, - но и вообще забудет имя Ваала.
Adam Clarke: Commentary on the Bible - 1831
2:16: Thou shalt call me Ishi - That is, my man, or my husband; a title of love and affection; and not Baali, my master, a title exciting fear and apprehension; which, howsoever good in itself, was now rendered improper to be applied to Jehovah, having been prostituted to false gods. This intimated that they should scrupulously avoid idolatry; and they had such a full proof of the inefficacy of their idolatrous worship that, after their captivity, they never more served idols.
Albert Barnes: Notes on the Bible - 1834
2:16: And it shall be ... thou shall call Me Ishi - (my Husband) and shalt call Me no more Baali (my Baal, Lord). "Baal," originally Lord, was a title sometimes given to the husband. "The lord of the woman," "her lord," "the heart of her lord," stand for "the husband," "her husband" (Exo 21:22; Sa2 11:26; Pro 31:11, ...). God says, "so wholly do I hate the name of idols, that on account of the likeness of the word Baal, "my Lord," I will not be so called even in a right meaning, lest, while she utter the one, she should think on the other, and calling Me her Husband, think on the idol." Yet, withal, God says that He will put into her mouth the tenderer name of love, אישׁ 'ı̂ ysh, literally, "my man." In Christ, the returning soul, which would give herself wholly to God, however far she had wandered, should not call God so much her Lord, as her Husband. : "Every soul, although laden with sins, meshed in vices, snarcd by a captive in exile, imprisoned in the body, sticking fast in the mud, fixed in the mire, affixed to its earthly members, nailed down by cares, distracted by turmoils, narrowed by fears, prostrated by grief, wandering in errors, tossed by anxieties, restless through suspicions, in fine, a captive "in the land of the enemy, defiled with the dead, accounted with them who go down in the grave" (Baruch 3:10, 11), although she be thus condemned, in state thus desperate, yet she may perceive that in herself, from where she may not only respire to hope of pardon and of mercy, but from where she may dare to aspire to the nuptials of the Word, tremble not to enter into alliance with God, be not abashed to take on her the sweet yoke of love with the Lord of Angels. For what may she not safely dare with Him, with whose image she seeth herself stamped, and glorious with His likeness?
To this end God Himself, the Author of our being, willed that the ensign of our divine nobleness of birth should ever be maintained in the soul, that she may ever have that in herself from the Word, whereby she may ever be admonished, either to stand with the Word, or to return to Him, if she have been moved. Moved, not as though removing in space, or walking on foot, but moved (as a spiritual substance is moved) with its affections, yea, its defections, it goes away from itself, as it were, to a worse state, making itself unlike itself and degenerate from itself, through pravity of life and morals; which unlikeness, however, is the fault, not the destruction, of nature. Contrariwise, the return of the soul is its conversion to the Word, to be re-formed by Him, conformed to Him. Wherein? In love. For He saith, "be ye followers of me, as dear children, and walk in love, as Christ also hath loved us." Such conformity marries the soul to the Word, when she, having a likeness to Him by nature, also maketh herself like to Him in will, loving as she is loved. Wherefore, if she loveth perfectly, she is married. What sweeter than this conformity? What more desirable than this love? For by it, not content with human guidance, thou approachest, by thyself, O soul, confidentially to the Word; to the Word thou constantly cleavest; of the Word thou familiarly inquirest, and consultest as to all things, as capacious in understanding as emboldened in longing. This is contract of marriage, truly spiritual and holy. Contract! I have said too little. It is embrace. For embrace it is, when to will the same and nill the same, maketh of twain, one spirit."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: Ishi: that is, My husband, Hos 2:7; Isa 54:5; Jer 3:14; Joh 3:29; Co2 11:2; Eph 5:25-27; Rev 19:7
Baali: that is, My lord
Carl Friedrich Keil and Franz Delitzsch
2:16
"And it comes to pass in that day, is the saying of Jehovah, thou wilt call, My husband; and thou wilt no more call to me, My Baal." The church will then enter once more into the right relation to its God. This thought is expressed thus, that the wife will no more call her husband Baal, but husband. Ba‛al is not to be taken as an appellative in the sense of master, as distinguished from 'ı̄sh, man, i.e., husband, for ba'al does not mean master or lord, but owner, possessor; and whenever it is applied to a husband in an appellative sense, it is used quite promiscuously with 'iish (e.g., 2Kings 11:26; Gen 20:3). Moreover, the context in this instance, especially the Be‛âlı̄m in Hos 2:19, decidedly requires that Ba‛al should be taken as a proper name. Calling or naming is a designation of the nature or the true relation of a person or thing. The church calls God her husband, when she stands in the right relation to Him; when she acknowledges, reveres, and loves Him, as He has revealed Himself, i.e., as the only true God. On the other hand, she calls Him Baal, when she places the true God on the level of the Baals, either by worshipping other gods along with Jehovah, or by obliterating the essential distinction between Jehovah and the Baals, confounding together the worship of God and idolatrous worship, the Jehovah-religion and heathenism.
Geneva 1599
2:16 And it shall be at that day, saith the LORD, [that] thou shalt call me (s) Ishi; and shalt call me no more (t) Baali.
(s) That is, my husband, knowing that I am united to you by a covenant which could not be violated.
(t) That is, my master: which name was applied to their idols.
John Gill
2:16 And it shall be at that day, saith the Lord,.... The Gospel day, the times of the Gospel dispensation, the latter part of them; at the time of the conversion of the Jews, and the bringing in of the fulness of the Gentiles; at the time when God will allure and persuade them to seek the Messiah, and they shall turn to him; when he shall speak comfortably to them, and give them a door of hope, and all spiritual blessings, and cause them to sing as when they came out of Egypt:
that thou shalt call me Ishi; or, "my husband" (x); returning to Christ their first husband, and being received by him, shall have faith and interest in him, and full assurance of it; and shall not only be allowed to call him their husband, but in the strength of faith, and with great freedom of soul, shall call him so, and say as the church did, "my beloved is mine, and I am his", Song 20:16, or, "my man" (y); the man the Lord, the man Jehovah's fellow, Immanuel God with us, God in human nature; and so more manifestly points at Christ, who, most properly speaking, stands in the relation of a husband to his people: or, "my strength", as some interpret it; the husband being the strength, protection, and defence of the wife, the weaker vessel; so Christ is the strength of his saints, in whom they have righteousness and strength, and through whose strength they can do all things:
and shalt call me no more Baali; which signifies my husband too, and is used of God and Christ; he is called Baal, and the church is called Beulah, because married together, Is 45:5 but it signifies a lordly and imperious husband; and the other word, "Ishi", a loving one: so Jarchi observes that the sense is, that they should serve the Lord from love, and not fear; "Ishi" being a word expressive of marriage and love, and "Baali" of lordship and fear: hence some have thought this to be the reason why the one should be used, and the other not, under the Gospel dispensation; because saints now have not the spirit of bondage to fear, but the spirit of adoption, whereby they call God their Father, and Christ their husband: though rather the reason is, because the word "Baal", as R. Marinns observes, is of doubtful signification, an ambiguous word, used for the idol Baal, as well as signifies lord and husband; and therefore to be laid aside, lest, when they mentioned it, it should be thought they spoke of Baal, and not of the Lord; or should be led to think of that idol, and remember him.
(x) "maritus meus", Vatablus, Pagninus, Montanus, "marite mi", Schmidt. (y) "Vir meus", V. L. "mi vir", Junius & Tremellius, Piscator, Liveleus.
John Wesley
2:16 Thou shalt call - Both by words, affections, and obedience, shall own me as thy husband, and delight to call me so. Baali - That is, my Lord.
Robert Jamieson, A. R. Fausset and David Brown
2:16 Ishi . . . no more Baali--"my Husband . . . no more my Lord." Affection is the prominent idea in "Husband"; rule, in "Lord." The chief reason for the substitution of Husband for Lord appears in Hos 2:17; namely, Baali, the Hebrew for my Lord, had been perverted to express the images of Baal, whose name ought not to be taken on their lips (Ex 23:13; Zech 13:2).
2:172:17: Եւ բարձից զանուանս Բահաղիմայ ՚ի բերանոյ նորա. եւ մի՛ եւս յիշեսցին անուանք նոցա[10368]։ [10368] Ոմանք. Յիշեսցի անուանք նոցա։
17 Կը վերացնեմ Բահաղիմի անունները նրա բերանից,եւ այլեւս չեն յիշուի նրանց անունները:
17 Անոր բերնէն Բահաղամի անունները պիտի ջնջեմ Ու անոնք անգամ մըն ալ իրենց անուններովը պիտի չյիշուին։
Եւ բարձից զանուանս Բահաղիմայ ի բերանոյ նորա, եւ մի՛ եւս յիշեսցին անուանք նոցա:

2:17: Եւ բարձից զանուանս Բահաղիմայ ՚ի բերանոյ նորա. եւ մի՛ եւս յիշեսցին անուանք նոցա[10368]։
[10368] Ոմանք. Յիշեսցի անուանք նոցա։
17 Կը վերացնեմ Բահաղիմի անունները նրա բերանից,եւ այլեւս չեն յիշուի նրանց անունները:
17 Անոր բերնէն Բահաղամի անունները պիտի ջնջեմ Ու անոնք անգամ մըն ալ իրենց անուններովը պիտի չյիշուին։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 И удалю имена Ваалов от уст ее, и не будут более вспоминаемы имена их.
2:17 καὶ και and; even δώσω διδωμι give; deposit αὐτῇ αυτος he; him τὰ ο the κτήματα κτημα acquisition; possession αὐτῆς αυτος he; him ἐκεῖθεν εκειθεν from there καὶ και and; even τὴν ο the κοιλάδα κοιλας open thoroughly / wide σύνεσιν συνεσις comprehension αὐτῆς αυτος he; him καὶ και and; even ταπεινωθήσεται ταπεινοω humble; bring low ἐκεῖ εκει there κατὰ κατα down; by τὰς ο the ἡμέρας ημερα day νηπιότητος νηπιοτης he; him καὶ και and; even κατὰ κατα down; by τὰς ο the ἡμέρας ημερα day ἀναβάσεως αναβασις he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
2:17 וַ wa וְ and הֲסִרֹתִ֛י hᵃsirōṯˈî סור turn aside אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֥ות šᵊmˌôṯ שֵׁם name הַ ha הַ the בְּעָלִ֖ים bbᵊʕālˌîm בַּעַל lord, baal מִ mi מִן from פִּ֑יהָ ppˈîhā פֶּה mouth וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִזָּכְר֥וּ yizzāḵᵊrˌû זכר remember עֹ֖וד ʕˌôḏ עֹוד duration בִּ bi בְּ in שְׁמָֽם׃ šᵊmˈām שֵׁם name
2:17. et auferam nomina Baalim de ore eius et non recordabitur ultra nominis eorumAnd I will take away the names of Baalim out of her mouth, and she shall no more remember their name.
17. For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.
For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name:

2:17 И удалю имена Ваалов от уст ее, и не будут более вспоминаемы имена их.
2:17
καὶ και and; even
δώσω διδωμι give; deposit
αὐτῇ αυτος he; him
τὰ ο the
κτήματα κτημα acquisition; possession
αὐτῆς αυτος he; him
ἐκεῖθεν εκειθεν from there
καὶ και and; even
τὴν ο the
κοιλάδα κοιλας open thoroughly / wide
σύνεσιν συνεσις comprehension
αὐτῆς αυτος he; him
καὶ και and; even
ταπεινωθήσεται ταπεινοω humble; bring low
ἐκεῖ εκει there
κατὰ κατα down; by
τὰς ο the
ἡμέρας ημερα day
νηπιότητος νηπιοτης he; him
καὶ και and; even
κατὰ κατα down; by
τὰς ο the
ἡμέρας ημερα day
ἀναβάσεως αναβασις he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
2:17
וַ wa וְ and
הֲסִרֹתִ֛י hᵃsirōṯˈî סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֥ות šᵊmˌôṯ שֵׁם name
הַ ha הַ the
בְּעָלִ֖ים bbᵊʕālˌîm בַּעַל lord, baal
מִ mi מִן from
פִּ֑יהָ ppˈîhā פֶּה mouth
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִזָּכְר֥וּ yizzāḵᵊrˌû זכר remember
עֹ֖וד ʕˌôḏ עֹוד duration
בִּ bi בְּ in
שְׁמָֽם׃ šᵊmˈām שֵׁם name
2:17. et auferam nomina Baalim de ore eius et non recordabitur ultra nominis eorum
And I will take away the names of Baalim out of her mouth, and she shall no more remember their name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:17: For I will take array the names of Baalim out of her mouth - It is, then, of grace. He does not only promise the ceasing of idolatry, but that it shall be the fruit of His converting grace, the gift of Him from whom "is both to will and to do. I will take away, as God saith elsewhere, "I will cut off the names of the idols out of the land, and they shall be no more remembered Zac 13:1-9; and, "the idols He shall utterly abolish" Isa 2:18. In like way God foretells of Judah that the fruit of her captivity should be, that her idols should cease, that He would cleanse them from their idols, and renew them by His grace. "In all your dwelling places the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished" Eze 6:6. And, "Then I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you. Neither shall they defile themselves anymore with their idols, nor with their detestable things, nor with any of their transgressions" Eze 36:25-26; Eze 37:23.
And they shall be no more remembered, or, made mention of - The names of Baal and the idols, through which Israel sinned, are remembered now, only in the history of their sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: I will: Exo 23:13; Jos 23:7; Psa 16:4; Zac 13:2
and they: Jer 10:11
Carl Friedrich Keil and Franz Delitzsch
2:17
"And I put away the names of the Baals out of her mouth, and they are no more remembered by their name." As soon as the nation ceases to call Jehovah Baal, the custom of taking the names of the Baals into its mouth ceases of itself. And when this also is mentioned here as the work of God, the thought is thereby expressed, that the abolition of polytheism and mixed religion is a work of that divine grace which renews the heart, and fills with such abhorrence of the coarser or more refined forms of idolatry, that men no longer dare to take the names of the idols into their lips. This divine promise rests upon the command in Ex 23:13, "Ye shall make no mention of the names of other gods," and is repeated almost word for word in Zech 13:2.
Geneva 1599
2:17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their (u) name.
(u) No idolatry will come into their mouth at all, but they will fear me purely according to my word.
John Gill
2:17 For I will take away the names of Baalim out of her mouth,.... Out of the mouth of Israel, as Saadiah; out of the mouth of the converted Jews, and even out of the mouth of the Gentiles, as Kimchi owns; the several Baals, as Baalpeor, Baalberith, and Baalzebub, and others: the names of them should be no more used, should not be spoken of, unless with detestation and abhorrence; not with honour and respect, with love and affection, or so as to yield worship and homage to them; or otherwise their names may be lawfully mentioned, as in Rom 11:4, there seems to be some reference to the law in Ex 23:13, the sense is, that idolatry shall be utterly abolished, even of every kind; not the worship of Baalim only, but of all other idols: and so the Targum is,
"and I will take away the name of the idols of the people out of their mouth;''
and may design the idolatry of the church of Rome; their worship of images of gold and silver, wood, brass, and stone in whose communion are many of the Jews at this time; but when the time of their conversion comes, all this will be abolished among them, and among the Gentiles also:
and they shall no more be remembered by their name; or made mention of by name; the same thing as before, in other words, repeated for the confirmation of it.
John Wesley
2:17 For - I will abolish the memory of Baalim. Baalim - This great idol for all others. And they - These false gods. By their name - Their names perishing with them.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Baalim--plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.
2:182:18: Եւ եդից նոցա ուխտ յաւուր յայնմիկ հանդերձ գազանօք անապատի՝ եւ թռչնովք երկնից՝ եւ սողնօք երկրի. եւ զաղեղն, եւ զսուսեր, եւ զճակատամարտ խորտակեցի՛ց յերկրէ. եւ բնակեցուցից զքեզ յուսով։
18 Այն օրը ուխտ կը կնքեմ նրանց հետ՝անապատի գազաններով, երկնքի թռչուններով եւ երկրի սողուններով հանդերձ.եւ աղեղը, սուրն ու ճակատամարտը կը վերացնեմ երկրիցեւ կը բնակեցնեմ քեզ յոյսով:
18 Անոնց համար այն օրը՝ Դաշտի գազաններուն հետ, երկնքի թռչուններուն հետ Ու երկրի սողուններուն հետ ուխտ պիտի ընեմ։Երկրէն աղեղը, սուրն ու պատերազմը պիտի վերցնեմ, Զանոնք ապահովութեամբ պիտի պառկեցնեմ։
Եւ եդից [24]նոցա ուխտ յաւուր յայնմիկ հանդերձ գազանօք անապատի եւ թռչնովք երկնից եւ սողնօք երկրի. եւ զաղեղն եւ զսուսեր եւ զճակատամարտ խորտակեցից յերկրէ, եւ բնակեցուցից [25]զքեզ յուսով:

2:18: Եւ եդից նոցա ուխտ յաւուր յայնմիկ հանդերձ գազանօք անապատի՝ եւ թռչնովք երկնից՝ եւ սողնօք երկրի. եւ զաղեղն, եւ զսուսեր, եւ զճակատամարտ խորտակեցի՛ց յերկրէ. եւ բնակեցուցից զքեզ յուսով։
18 Այն օրը ուխտ կը կնքեմ նրանց հետ՝անապատի գազաններով, երկնքի թռչուններով եւ երկրի սողուններով հանդերձ.եւ աղեղը, սուրն ու ճակատամարտը կը վերացնեմ երկրիցեւ կը բնակեցնեմ քեզ յոյսով:
18 Անոնց համար այն օրը՝ Դաշտի գազաններուն հետ, երկնքի թռչուններուն հետ Ու երկրի սողուններուն հետ ուխտ պիտի ընեմ։Երկրէն աղեղը, սուրն ու պատերազմը պիտի վերցնեմ, Զանոնք ապահովութեամբ պիտի պառկեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 И заключу в то время для них союз с полевыми зверями и с птицами небесными, и с пресмыкающимися по земле; и лук, и меч, и войну истреблю от земли той, и дам им жить в безопасности.
2:18 καὶ και and; even ἔσται ειμι be ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master καλέσει καλεω call; invite με με me ὁ ο the ἀνήρ ανηρ man; husband μου μου of me; mine καὶ και and; even οὐ ου not καλέσει καλεω call; invite με με me ἔτι ετι yet; still Βααλιμ βααλιμ Baalim; Vaalim
2:18 וְ wᵊ וְ and כָרַתִּ֨י ḵārattˌî כרת cut לָהֶ֤ם lāhˈem לְ to בְּרִית֙ bᵊrîṯ בְּרִית covenant בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he עִם־ ʕim- עִם with חַיַּ֤ת ḥayyˈaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field וְ wᵊ וְ and עִם־ ʕim- עִם with עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and רֶ֖מֶשׂ rˌemeś רֶמֶשׂ creeping animals הָֽ hˈā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil וְ wᵊ וְ and קֶ֨שֶׁת qˌešeṯ קֶשֶׁת bow וְ wᵊ וְ and חֶ֤רֶב ḥˈerev חֶרֶב dagger וּ û וְ and מִלְחָמָה֙ milḥāmˌā מִלְחָמָה war אֶשְׁבֹּ֣ור ʔešbˈôr שׁבר break מִן־ min- מִן from הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִשְׁכַּבְתִּ֖ים hiškavtˌîm שׁכב lie down לָ lā לְ to בֶֽטַח׃ vˈeṭaḥ בֶּטַח trust
2:18. et percutiam eis foedus in die illa cum bestia agri et cum volucre caeli et cum reptili terrae et arcum et gladium et bellum conteram de terra et dormire eos faciam fiducialiterAnd in that day I will make a covenant with them, with the beasts of the field, and with the fowls of the air, and with the creeping things of the earth: and I will destroy the bow, and the sword, and war out of the land: and I will make them sleep secure.
18. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the land, and will make them to lie down safely.
And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and [with] the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely:

2:18 И заключу в то время для них союз с полевыми зверями и с птицами небесными, и с пресмыкающимися по земле; и лук, и меч, и войну истреблю от земли той, и дам им жить в безопасности.
2:18
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λέγει λεγω tell; declare
κύριος κυριος lord; master
καλέσει καλεω call; invite
με με me
ο the
ἀνήρ ανηρ man; husband
μου μου of me; mine
καὶ και and; even
οὐ ου not
καλέσει καλεω call; invite
με με me
ἔτι ετι yet; still
Βααλιμ βααλιμ Baalim; Vaalim
2:18
וְ wᵊ וְ and
כָרַתִּ֨י ḵārattˌî כרת cut
לָהֶ֤ם lāhˈem לְ to
בְּרִית֙ bᵊrîṯ בְּרִית covenant
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
עִם־ ʕim- עִם with
חַיַּ֤ת ḥayyˈaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
וְ wᵊ וְ and
עִם־ ʕim- עִם with
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
רֶ֖מֶשׂ rˌemeś רֶמֶשׂ creeping animals
הָֽ hˈā הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
וְ wᵊ וְ and
קֶ֨שֶׁת qˌešeṯ קֶשֶׁת bow
וְ wᵊ וְ and
חֶ֤רֶב ḥˈerev חֶרֶב dagger
וּ û וְ and
מִלְחָמָה֙ milḥāmˌā מִלְחָמָה war
אֶשְׁבֹּ֣ור ʔešbˈôr שׁבר break
מִן־ min- מִן from
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִשְׁכַּבְתִּ֖ים hiškavtˌîm שׁכב lie down
לָ לְ to
בֶֽטַח׃ vˈeṭaḥ בֶּטַח trust
2:18. et percutiam eis foedus in die illa cum bestia agri et cum volucre caeli et cum reptili terrae et arcum et gladium et bellum conteram de terra et dormire eos faciam fiducialiter
And in that day I will make a covenant with them, with the beasts of the field, and with the fowls of the air, and with the creeping things of the earth: and I will destroy the bow, and the sword, and war out of the land: and I will make them sleep secure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Милость Господа к народу выразится в том, что Господь как бы заключит союз с животными в пользу Израиля, (ср. Ис II:4; 30; XXXV:9; Зах IХ:10). Вместе с тем Иегова обезопасит Израиль и со стороны людей, так как будут упразднены орудия войны и самая война.
Adam Clarke: Commentary on the Bible - 1831
2:18: Will I make a covenant for them - I will make an agreement between them and the birds, beasts, and reptiles, so that they shall not be injured by those; their flocks shall not be destroyed, nor their crops spoiled. I will also prevent every species of war, that they may no more have the calamities that arise from that source. They shall also be safe from robbers and nightly alarms; for I will make them to lie down in safety.
Albert Barnes: Notes on the Bible - 1834
2:18: And in that day - o: "Truly and properly is the time of the Incarnation of the Only-Begotten called "the Day," wherein darkness was dispelled in the world, and the mist dispersed, and bright rays shed into the minds of believers, and the Sun of Righteousness shone upon us, pouring in the light of the true knowledge of God, to those who could open wide the eye of the mind."
And I will make a covenant for them with the beasts of the field ... - God promises to do away the whole of the former curse. Before, He had said that their vineyards should be laid waste "by the beasts of the field;" now, He would make an entire and lasting peace with them. He, whose creatures they are, would renew for them in Christ the peace of Paradise, which was broken through Adam's rebellion against God, and would command none to hurt them. The blessings of God do not correspond only, they go beyond the punishment. The protection is complete. Every kind of evil animal, beast, bird and reptile, is named. So Peter "saw all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air." All were to be slain to their former selves, and pass into the Church. Together the words express, that God would withhold the power of all enemies, visible or invisible; worldly or spiritual. Each also may denote some separate form or character of the enemy. Thus "wild beasts" picture savageness or bloodthirstiness, the ceasing whereof Isaiah prophesies under the same symbols of beasts of prey, as the leopard, lion, wolf, and bear, or of venomous reptiles, as the asp or the basilisk. The "fowls of heaven" denote stealthy enemies, which, unperceived and unawares, take the word of God out of the heart; "creeping things," such as entice to degrading, debasing sins, love of money or pleasure or appetite, "whose god is their belly, who mind earthly things" Phi 3:19. All shall be subdued to Christ or by Him; as He says, "I give you power over serpents and scorpions, and all the power of the enemy: and Thou shalt go upon the lion and the adder; the young lion and the adder shalt thou trample underfoot" Luk 10:19; Psa 91:13.
I will break the bow and the sword and the battle out of the earth - God foretells much more the greatness of what He would do for man, than the little which man receives. The Gospel brings peace within, and, since "wars and fightings come from" Jam 4:1 evil passions and lusts, it brings "peace," as far it pRev_ails, without also; peace, as the "borders of" the Church Psa 147:14; peace in the world, as far as it is won to Christ by the Church; peace to the soul of the believer, so far as he loves God and obeys the Gospel.
And will make them to lie down safely - that is, in confidence. God gives not outward peace only, but fearlessness. Fearless, the Christian lies down during life, at peace with God, his neighbor, and his own conscience; fearless, because "perfect love casteth out fear Jo1 4:18; and fearless in death also, because resting in Jesus, in everlasting, unfailing, unfading peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: in that day: Isa 2:11, Isa 2:17, Isa 26:1; Zac 2:11, Zac 14:4, Zac 14:9
will I: Job 5:23; Psa 91:1-13; Isa 11:6-9, Isa 65:25; Eze 34:25
I will break: Psa 46:9; Isa 2:4; Eze 39:9, Eze 39:10; Mic 4:3; Zac 9:10
and will: Lev 26:5, Lev 26:6; Psa 23:2; Jer 23:6, Jer 30:10, Jer 33:16; Eze 34:25; Mic 4:4; Zac 3:10
Carl Friedrich Keil and Franz Delitzsch
2:18
With the complete abolition of idolatry and false religion, the church of the Lord will attain to the enjoyment of undisturbed peace. Hos 2:18. "And I make a covenant for them in that day with the beasts of the field, and the fowls of heaven, and the moving creatures of the earth: and I break in pieces bow, and sword, and battle out of the land, and cause them to dwell securely." God makes a covenant with the beasts, when He imposes the obligation upon them to hurt men no more. "For them:" lâhem is a dat. comm., for the good of the favoured ones. The three classes of beasts that are dangerous to men, are mentioned here, as in Gen 9:2. "Beasts of the field," as distinguished from the same domestic animals (behēmâh), are beasts that live in freedom in the fields, either wild beasts, or game that devours or injures the fruits of the field. By the "fowls of heaven," we are to understand chiefly the birds of prey. Remes does not mean reptiles, but that which is active, the smaller animals of the land which move about with velocity. The breaking in pieces of the weapons of war and of battle out of the land, is a pregnant expression for the extinction not only of the instruments of war, but also of war itself, and their extermination from the land. Milchâmâh, war, is connected with shâbhar per zeugma. This promise rests upon Lev 26:3., and is still further expanded in Ezek 34:25. (Compare the parallels in Is 2:4, Is 2:11; Is 35:9, and Zech 9:10.)
Geneva 1599
2:18 And in that day will I make a covenant for them with the (x) beasts of the field, and with the fowls of heaven, and [with] the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.
(x) Meaning that he will so bless them that all creatures will favour them.
John Gill
2:18 And in that day will I make a covenant for them with the beasts of the field,.... That is, so as to be at peace with them, as the Targum is; see Job 5:23, the sense is, the Lord here promises this unto them, and that it shall be as sure and firm, and to be as much depended upon, as if it was established and settled by covenant, and should be enjoyed as a covenant mercy and blessing; and the creatures should as strictly observe it, and answer to it, as if bound by covenant: and this should reach not only to the beasts of the field, the wild beasts of prey, "but the fowls of heaven"; as the locusts and others, as Kimchi observes, which should not eat up the fruits and increase of the earth: "and the creeping things of the ground": as serpents and scorpions, as the same writer suggests. Some think this was fulfilled in the first times of the Gospel, when the apostles took up serpents, and trod on scorpions, without any hurt; but then nothing was more common than for the Christians to be thrown to the lions, and devoured by beasts of prey. Others refer it to the last days, the times of the restitution of all things, when they suppose all creatures will be restored to their paradisiacal estate, and be in entire subjection to men. Rather the sense is, that whereas noisome beasts, and other things, were one of God's sore judgments, with which he threatened his people, when they sinned against him, now they should no more be hurt by them in a way of judgment; and, indeed, should cease from being among them, so that they should be in no fear of them any more; see Lev 26:22. Though the words may be understood figuratively and mystically, either of deliverance from all spiritual enemies by Christ, as sin, Satan, and the world, and all others; or of freedom from all wicked men, cruel and crafty ones, open and secret persecutors of the saints: persecution will cease at the time of the Jews' conversion; antichrist, and all the antichristian states, will be destroyed; the beast and false prophet will be taken and cast into the furnace of fire; the old serpent, the devil, will be bound, during the Millennium; and there will be none to hurt in God's holy mountain, neither in the spiritual nor personal reign of Christ.
And I will break the bow and the sword and the battle out of the earth; all the instruments of war shall be no more, these mentioned being put for all the rest; and there shall be no more battles fought after that at Armageddon; swords shall be beat into ploughshares, and spears into pruning hooks; there shall be no more wars, nor rumours of wars, but perfect external peace from all enemies on all sides, as well as spiritual and internal peace in the breast of the saints; and of both there shall be abundance, and without end, Ps 72:7,
and will make them to lie down safely; under the protection of the King Messiah, David their Prince, who shall be over them, and whom they shall own, acknowledge, and serve, and so dwell in the utmost safety and security, not fearing any enemy whatever; they may lie down on their couches at meals, or on their beds at night for rest, or as flocks of sheep in their folds and pastures, and none make them afraid; see Jer 23:5.
John Wesley
2:18 For them - The Israel of God. With the beasts - With all the creatures that might either serve or hurt them. It is a full and gracious promise of abundance of peace, safety, and love, through the creation. Safely - This was in some measure made good to the Jews returning out of captivity. But the full accomplishment will be to the church of Christ.
Robert Jamieson, A. R. Fausset and David Brown
2:18 for them--for their benefit.
covenant . . . with the beasts--not to hurt them (Job 5:23). They shall fulfil the original law of their creation by becoming subject to man, when man fulfils the law of his being by being subject to God. To be realized fully in millennial times (Is 11:6-9).
break the bow . . . out of the earth--rather, "out of the land"; that is, I will break and remove war out of the earth (Ps 46:9); and "out of the land" of Israel first (Is 2:4; Ezek 39:9-10; Zech 9:9-10).
lie down--A reclining posture is the usual one with Orientals when not in action.
safely-- (Jer 23:6).
2:192:19: Եւ խօսեցայց զքեզ ինձ յաւիտեան. եւ խօսեցայց զքեզ ինձ արդարութեամբ՝ եւ իրաւամբք՝ եւ ողորմութեամբ՝ եւ գթութեամբք.
19 Քեզ կը նշանեմ ինձ յաւիտեան,քեզ կը նշանեմ ինձ արդարութեամբ եւ իրաւունքով,ողորմութեամբ եւ գթութեամբ:
19 Քեզ յաւիտեան ինծի պիտի նշանեմ. Քեզ արդարութիւնով, իրաւունքով, Ողորմութիւնով ու գթութիւնով ինծի պիտի նշանեմ
Եւ խօսեցայց զքեզ ինձ յաւիտեան, եւ խօսեցայց զքեզ ինձ արդարութեամբ եւ իրաւամբք եւ ողորմութեամբ եւ գթութեամբք:

2:19: Եւ խօսեցայց զքեզ ինձ յաւիտեան. եւ խօսեցայց զքեզ ինձ արդարութեամբ՝ եւ իրաւամբք՝ եւ ողորմութեամբ՝ եւ գթութեամբք.
19 Քեզ կը նշանեմ ինձ յաւիտեան,քեզ կը նշանեմ ինձ արդարութեամբ եւ իրաւունքով,ողորմութեամբ եւ գթութեամբ:
19 Քեզ յաւիտեան ինծի պիտի նշանեմ. Քեզ արդարութիւնով, իրաւունքով, Ողորմութիւնով ու գթութիւնով ինծի պիտի նշանեմ
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 И обручу тебя Мне навек, и обручу тебя Мне в правде и суде, в благости и милосердии.
2:19 καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τὰ ο the ὀνόματα ονομα name; notable τῶν ο the Βααλιμ βααλιμ from; out of στόματος στομα mouth; edge αὐτῆς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not μνησθῶσιν μιμνησκω remind; remember οὐκέτι ουκετι no longer τὰ ο the ὀνόματα ονομα name; notable αὐτῶν αυτος he; him
2:19 וְ wᵊ וְ and אֵרַשְׂתִּ֥יךְ ʔēraśtˌîḵ ארשׂ betroth לִ֖י lˌî לְ to לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and אֵרַשְׂתִּ֥יךְ ʔēraśtˌîḵ ארשׂ betroth לִי֙ lˌî לְ to בְּ bᵊ בְּ in צֶ֣דֶק ṣˈeḏeq צֶדֶק justice וּ û וְ and בְ vᵊ בְּ in מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and בְ vᵊ בְּ in חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty וּֽ ˈû וְ and בְ vᵊ בְּ in רַחֲמִֽים׃ raḥᵃmˈîm רַחֲמִים compassion
2:19. et sponsabo te mihi in sempiternum et sponsabo te mihi in iustitia et iudicio et in misericordia et miserationibusAnd I will espouse thee to me for ever: and I will espouse thee to me in justice, and judgment, and in mercy, and in commiserations.
19. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies:

2:19 И обручу тебя Мне навек, и обручу тебя Мне в правде и суде, в благости и милосердии.
2:19
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
Βααλιμ βααλιμ from; out of
στόματος στομα mouth; edge
αὐτῆς αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
μνησθῶσιν μιμνησκω remind; remember
οὐκέτι ουκετι no longer
τὰ ο the
ὀνόματα ονομα name; notable
αὐτῶν αυτος he; him
2:19
וְ wᵊ וְ and
אֵרַשְׂתִּ֥יךְ ʔēraśtˌîḵ ארשׂ betroth
לִ֖י lˌî לְ to
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
אֵרַשְׂתִּ֥יךְ ʔēraśtˌîḵ ארשׂ betroth
לִי֙ lˌî לְ to
בְּ bᵊ בְּ in
צֶ֣דֶק ṣˈeḏeq צֶדֶק justice
וּ û וְ and
בְ vᵊ בְּ in
מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
בְ vᵊ בְּ in
חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty
וּֽ ˈû וְ and
בְ vᵊ בְּ in
רַחֲמִֽים׃ raḥᵃmˈîm רַחֲמִים compassion
2:19. et sponsabo te mihi in sempiternum et sponsabo te mihi in iustitia et iudicio et in misericordia et miserationibus
And I will espouse thee to me for ever: and I will espouse thee to me in justice, and judgment, and in mercy, and in commiserations.
19. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
19-20. И обручу тебя. Гл. аrаs - обручать употребляется об обручении с девицей (Втор XX:7; XXVIII:30). Таким образом, пророк выражает мысль, что в новый брачный союз с Иеговою Израиль вступит в качестве целомудренной девы, т. е. греховное прошлое Израиля будет по милости Божией предано забвению. Троекратным повторением слов обручу, пророк имеет целью уверить в непременном исполнении великого обетования. Характеризуя новый брачный союз Израиля с Иеговою, пророк говорит, что основой его будет правда и суд (обручу тебя Мне в правде и суде), т. е. праведность Бога и Правосудие Его, очищавшее от всего скверного, благость и милосердие (слав.: "в милости и в щедротах"). Залогом нерасторжимости союза будет верность (emunath) Бога, т. е. твердость, неизменность. Следствием восстановления союза будет то, что Израиль познает (vejadath) Господа; евр. гл. jadah выражает мысль не о теоретическом только знании Бога, а о внутреннем единении с ним в любви.
Adam Clarke: Commentary on the Bible - 1831
2:19: I will betroth thee unto me - The people are always considered under the emblem of a wife unfaithful to her husband.
In righteousness - According to law, reason, and equity.
In judgment - According to what is fit and becoming.
In lovingkindness - Having the utmost affection and love for thee.
In mercies - Forgiving and blotting out all past miscarriages. Or there may be an allusion here to the dowry given by the husband to his wife: "I will give righteousness," etc., as a dowry.
Albert Barnes: Notes on the Bible - 1834
2:19: And I will betroth her unto Me foRev_er - God does not say here, "I will forgive her;" "I will restore her;" "I will receive her back again;" "I will again shew her love and tenderness." Much as these would have been, He says here much more. He so blots out, forgets, abolishes all memory of the past, that He speaks only of the future, of the new betrothal, as if it were the first espousal of a virgin. Hereafter God would make her wholly His, and become wholly her's, by an union nearer and closer than the closest bond of parent and child, that, whereby they are "no more twain, but one flesh;" and through this oneness, formed by His own indwelling in her, giving her Himself, and taking her into Himself, and so bestowing on her a title to all which is His. And this, foRev_er. The betrothal and union of grace in this life passeth over into the union of glory, of which it is said, "Blessed are they who are called to the marriage supper of the Lamb" Rev 19:9.
He, by His Spirit, shall be with His Church "unto the end of the world," and so bind her unto Himself that "the gates of hell shall not pRev_ail against her." The whole Church shall never fail. This "betrothal" implies and involves a new covenant, as God says, "Behold the days come, that I will make a new covenant with the hoarse of Israel and the house of Judah, not according to My covenant which I made with their fathers, which My covenant they brake" Jer 31:31-32, and which vanisheth away. To those who had broken His covenant and been unfaithful to Him, it was great tenderness, that He reproached them not with the past; as neither doth He penitents now. But beyond this, in that He speaks of "espousing" her who was already espoused to Him, God shows that He means something new, and beyond that former espousal. What God here promised He fulfilled, not as God the Father, but in Christ. What God promised of Himself, He only could perform. God said to the Church, "I will betroth thee unto Me." He who became the "Bridegroom" Joh 3:29 of the Church was Christ Jesus; she became "the wife of the Lamb" Rev 21:9; to Him the Church was "espoused, as a chaste Virgin" Co2 11:2. He then who fulfilled what God promised that He would Himself fulfill, was Almighty God.
I will betroth thee unto Me in righteousness - Or rather, (which is more tender yet and more merciful,) by, with, righteousness, etc. These are the marriage-dowry, the bridal gifts, "with" which He purchaseth and espouseth the bride unto Himself. Righteousness then and Judgment, loving-kindness and mercies, and faithfulness or truth, are attributes of God, wherewith, as by gifts of espousal, He maketh her His own. "Righteousness" is that in God, whereby He is Himself righteous and just; "Judgment," that whereby He puts in act what is right against these who do wrong, and so judges Satan; as when the hour of His Passion was at hand, He said, "when the Comforter is come, He will reprove the world of sin, and of righteousness, and of judgment; of judgment, because the prince of this world is judged" Joh 16:8, Joh 16:11. "Loving-kindness" is that tender affection, wherewith He cherisheth His children, the works of His hands; Mercies, His tender yearnings over us (see the note above at Hos 1:6), wherewith He hath compassion on our weakness; "Faithfulness," that whereby He "keepeth covenant foRev_er" Psa 111:9, and "loveth His own unto the end" Joh 13:1.
And these qualities, as they are His, whereby He saved us, so doth He impart them to the Church in her measure, and to faithful souls. These are her dowry, her jewels, her treasure, her inheritance. He giveth to her and to each soul, as it can receive it, and in a secondary way, His Righteousness, Judgment, Loving-kindness, Mercies, Faithfulness. His "Righteousness," contrary to her former unholiness, He poureth into her, and giveth her, with it, grace and love and all the fruits of the Spirit. By His Judgment, He giveth her a right judgment in all things, as contrary to her former blindness. "Know ye not, says the Apostle Co1 6:3, that we shall judge angels? how much more, things that pertain to this life?" "Loving-kindness" is tender love, wherewith we "love one another, as Christ loved us" Joh 15:12. "Mercies" are that same love to those who need mercy, whereby we are "merciful, as our Father is merciful" Luk 6:36. "Faithfulness" is that constancy, whereby the elect shall "persevere unto the end, as He saith, Be thou faithful unto death, and I will give thee a crown of life" Rev 2:10.
The threefold repetition of the word betroth is also, doubtless mysterious, alluding chiefly to the Mystery of the All-Holy Trinity, so often and so manifoldly, in Holy Srcipture, foreshadowed by this sacred number. To them is the Church betrothed, by the pronouncing of whose names each of her members is, in Holy Baptism, "espoused as a chaste virgin unto Christ." At three times especially did our Lord espouse the Church unto Himself. : "First in His Incarnation, when He willed to unite His own Deity with our humanity," and "in the Virgin's womb, the nature of the woman, our nature, human nature, was joined to the nature of God," and that "foRev_er." "He will be foRev_er the Word and Flesh, i. e., God and Man." Secondly, in His Passion, when he washed her with His Blood, and bought her for His own by His Death. Thirdly, in the Day of Pentecost, when He poured out the Holy Spirit upon her, whereby He dwelleth in her and she in Him. And He who thus espoused the Church is God; she whom He espoused, an adulteress, and He united her to Himself, making her a pure virgin without spot or blemish. : "Human marriage makes those who were virgins to cease to be so; the divine espousal makes her who was defiled, a pure virgin." "I have espoused you," says Paul to those whom he had won back from all manner of pagan sins, "to one Husband, that I may present you a chaste virgin unto Christ" (Co2 11:2; see Jer 3:1-2). O the boundless clemency of God! : "How can it be possible, that so mighty a King should become a Bridegroom, that the Church should be advanced into a Bride? That alone hath power for this, which is All-powerful; 'love, strong as death' Sol 8:6. How should it not easily lift her up, which hath already made Him stoop? If He hath not acted as a Spouse, if He hath not loved as a Spouse, been jealous as a Spouse, then hesitate thou to think thyself espoused."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: And I will: Isa 54:5, Isa 62:3-5; Jer 3:14, Jer 3:15; Joh 3:29; Rom 7:4; Co2 11:2; Eph 5:25-27; Rev 19:7-9, Rev 21:2, Rev 21:9, Rev 21:10
for: Isa 54:8-10; Jer 31:31-36, Jer 32:38-41; Eze 37:25-28, Eze 39:29; Joe 3:20
in righteousness: Psa 85:10; Isa 45:23-25, Isa 54:14; Jer 4:2; Rom 3:25-26; Eph 1:7, Eph 1:8; Eph 5:23-27
Carl Friedrich Keil and Franz Delitzsch
2:19
"And I betroth thee to myself for ever; and I betroth thee to myself in righteousness, and judgment, and in grace and pity. Hos 2:20. And I betroth thee to myself in faithfulness; and thou acknowledgest Jehovah." ארשׂ לו, to betroth to one's self, to woo, is only applied to the wooing of a maiden, not to the restoration of a wife who has been divorced, and is generally distinguished from the taking of a wife (Deut 20:7). ארשׂתּיך therefore points, as Calvin observes, to an entirely new marriage. "It was indeed great grace for the unfaithful wife to be taken back again. She might in justice have been put away for ever. The only valid ground for divorce was there, since she had lived for years in adultery. But the grace of God goes further still. The past is not only forgiven, but it is also forgotten" (Hengstenberg). The Lord will now make a new covenant of marriage with His church, such as is made with a spotless virgin. This new and altogether unexpected grace He now directly announces to her: "I betroth thee to myself;" and repeats this promise three times in ever fresh terms, expressive of the indissoluble character of the new relation. This is involved in לעולם, "for ever," whereas the former covenant had been broken and dissolved by the wife's own guilt. In the clauses which follow, we have a description of the attributes which God would thereby unfold in order to render the covenant indissoluble. These are, (1) righteousness and judgment; (2) grace and compassion; (3) faithfulness. Tsedeq = tsedâqâh and mishpât are frequently connected. Tsedeq, "being right," denotes subjective righteousness as an attribute of God or man; and mishpât, objective right, whether in its judicial execution as judgment, or in its existence in actual fact. God betroths His church to Himself in righteousness and judgment, not by doing her justice, and faithfully fulfilling the obligations which He undertook at the conclusion of the covenant (Hengstenberg), but by purifying her, through the medium of just judgment, from all the unholiness and ungodliness that adhere to her still (Is 1:27), that He may wipe out everything that can injure the covenant on the part of the church. But with the existing sinfulness of human nature, justice and judgment will not suffice to secure the lasting continuance of the covenant; and therefore God also promises to show mercy and compassion. But as even the love and compassion of God have their limits, the Lord still further adds, "in faithfulness or constancy," and thereby gives the promise that He will not more withdraw His mercy from her. בּאמוּנה is also to be understood of the faithfulness of God, as in Ps 89:25, not of that of man (Hengstenberg). This is required by the parallelism of the sentences. In the faithfulness of God the church has a certain pledge, that the covenant founded upon righteousness and judgment, mercy and compassion, will stand for ever. The consequence of this union is, that the church knows Jehovah. This knowledge is "real." "He who knows God in this way, cannot fail to love Him, and be faithful to Him" (Hengstenberg); for out of this covenant there flows unconquerable salvation.
John Gill
2:19 And I will betroth thee unto me for ever,.... Which is taking them into a marriage relation with himself; and is to be understood not of the whole body of God's elect, who were secretly betrothed to in the everlasting covenant from eternity; for is respects what is yet to come; but of the people the Jews, when converted in the latter day, when will be the marriage of the Lamb with them, and with the fullness of the Gentiles then brought in; of which see Rev_ 19:7, who will then return to their first husband; and though the Jews have been divorced, they will be received again, and be afresh betrothed; a new covenant or contract will be made with them, and which shall last for ever, Jer 31:31 and this may be applied to every particular soul at conversion, which is the day of their open espousals to Christ; and they are visibly brought into a marriage relation with him, than which nothing is more near; they become flesh of his flesh, bone of his bone, yea, one spirit with him, and are indulged with near communion with him; and hence is that sympathy he has with them in all their afflictions, temptations, and exercises, and takes that as done to him which is done to them, whether good or ill; hence all their debts or sins become his, and he satisfies for them, and his righteousness becomes theirs: this is a very endearing relation; there is a mutual delight and complacency they take in each other; and a most able one it is; hence they are called by his name, Christians, and partake of his honour; he is King, and they queen; and a very beneficial relation it is, for all that Christ is, and has, are theirs; and a most marvellous and wondrous thing it is that he should betroth them to himself, when he is the Son of the living God, himself the true God, God over all blessed for ever, the Maker and Governor of the world, and heir of all things; and though they in their secret betrothment were considered as sinless creatures, yet in their open espousals at conversion are fallen sinners, in a very low estate indeed; under sentence of condemnation and death; devoid of the image of God; depraved, polluted, and guilty creatures; in deep debt, and extreme poverty; it is as if a prince, heir apparent to the throne, should take a convict or condemned malefactor out of her cell, or a common strumpet out of the stews, or a bankrupt and beggar from the dunghill, and marry her: and this relation will continue "for ever": the marriage covenant or contract is an everlasting one; the bond of union, which is everlasting and unchangeable love, is indissoluble; death cannot take place in either party; both shall live forever; and this is a strong proof of the final perseverance of the saints.
Yea, I will betroth thee unto me in righteousness; either in truth, in sincerity, heartily, and without any hypocrisy or dissimulation; or consistent with righteousness, with his love of righteousness and holiness, and hatred of sin: or rather in his own justifying righteousness; not in their own righteousness, which is as rags; for though he finds them in such rags, he strips them of them, and puts on the wedding garment, the robe of his own righteousness, and garment of salvation; when they become as a bride, adorned with ornaments, and so made ready for the nuptials, and in this he betroths them; see Is 61:10,
and in judgment: in sanctification, according to some, the work being now begun by the Spirit of God, as a spirit of judgment; or in a judicious way, not rashly and precipitantly, but with mature deliberation, and of choice arising from judgment; or rather absolving them from the sentence of condemnation and death by his righteousness, and protecting and defending them from their enemies, for the sake of which, and other things, he takes them into this relation;
and in lovingkindness, and in mercies: denoting both the love, which is the spring and source of this relation, and not any merits of theirs; and the kind and tender manner in which he betroths them; as well as the numerous favours he bestows upon them; as pardon of sin; justification of life; spiritual peace; supplies of all grace, and eternal life; all the effects of free grace, unmerited love, and sovereign mercy.
Robert Jamieson, A. R. Fausset and David Brown
2:19 "Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah (Jer 31:31-37).
righteousness . . . judgment--in rectitude and truth.
loving-kindness, &c.--Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.
2:202:20: եւ խօսեցայց զքեզ ինձ հաւատովք. եւ ծանիցես զՏէր։
20 Քեզ կը նշանեմ ինձ հաւատով,եւ դու կը ճանաչես Տիրոջը:
20 Այո՛, քեզ ճշմարտութիւնով ինծի պիտի նշանեմ Ու Տէրը պիտի ճանչնաս։
եւ խօսեցայց զքեզ ինձ [26]հաւատովք, եւ ծանիցես զՏէր:

2:20: եւ խօսեցայց զքեզ ինձ հաւատովք. եւ ծանիցես զՏէր։
20 Քեզ կը նշանեմ ինձ հաւատով,եւ դու կը ճանաչես Տիրոջը:
20 Այո՛, քեզ ճշմարտութիւնով ինծի պիտի նշանեմ Ու Տէրը պիտի ճանչնաս։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 И обручу тебя Мне в верности, и ты познаешь Господа.
2:20 καὶ και and; even διαθήσομαι διατιθεμαι put through; make αὐτοῖς αυτος he; him ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day διαθήκην διαθηκη covenant μετὰ μετα with; amid τῶν ο the θηρίων θηριον beast τοῦ ο the ἀγροῦ αγρος field καὶ και and; even μετὰ μετα with; amid τῶν ο the πετεινῶν πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even μετὰ μετα with; amid τῶν ο the ἑρπετῶν ερπετον reptile τῆς ο the γῆς γη earth; land καὶ και and; even τόξον τοξον bow καὶ και and; even ῥομφαίαν ρομφαια broadsword καὶ και and; even πόλεμον πολεμος battle συντρίψω συντριβω fracture; smash ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even κατοικιῶ κατοικιζω settle σε σε.1 you ἐπ᾿ επι in; on ἐλπίδι ελπις hope
2:20 וְ wᵊ וְ and אֵרַשְׂתִּ֥יךְ ʔēraśtˌîḵ ארשׂ betroth לִ֖י lˌî לְ to בֶּ be בְּ in אֱמוּנָ֑ה ʔᵉmûnˈā אֱמוּנָה steadiness וְ wᵊ וְ and יָדַ֖עַתְּ yāḏˌaʕat ידע know אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
2:20. et sponsabo te mihi in fide et scies quia ego DominusAnd I will espouse thee to me in faith: and thou shalt know that I am the Lord.
20. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
I will even betroth thee unto me in faithfulness: and thou shalt know the LORD:

2:20 И обручу тебя Мне в верности, и ты познаешь Господа.
2:20
καὶ και and; even
διαθήσομαι διατιθεμαι put through; make
αὐτοῖς αυτος he; him
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
διαθήκην διαθηκη covenant
μετὰ μετα with; amid
τῶν ο the
θηρίων θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
καὶ και and; even
μετὰ μετα with; amid
τῶν ο the
πετεινῶν πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
μετὰ μετα with; amid
τῶν ο the
ἑρπετῶν ερπετον reptile
τῆς ο the
γῆς γη earth; land
καὶ και and; even
τόξον τοξον bow
καὶ και and; even
ῥομφαίαν ρομφαια broadsword
καὶ και and; even
πόλεμον πολεμος battle
συντρίψω συντριβω fracture; smash
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
κατοικιῶ κατοικιζω settle
σε σε.1 you
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
2:20
וְ wᵊ וְ and
אֵרַשְׂתִּ֥יךְ ʔēraśtˌîḵ ארשׂ betroth
לִ֖י lˌî לְ to
בֶּ be בְּ in
אֱמוּנָ֑ה ʔᵉmûnˈā אֱמוּנָה steadiness
וְ wᵊ וְ and
יָדַ֖עַתְּ yāḏˌaʕat ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
2:20. et sponsabo te mihi in fide et scies quia ego Dominus
And I will espouse thee to me in faith: and thou shalt know that I am the Lord.
20. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:20: In faithfulness - Thou shalt no more prostitute thyself to idols, but be faithful to him who calls himself thy husband.
Thou shalt know the Lord - There shall be no more infidelity on thy part nor divorce on mine; and thou shalt experience me to be the sole, present, and eternal good of thy immortal spirit: and when this conviction is fully rooted then there can be no more idolatry, for it shall be seen that an idol is nothing in the world.
Albert Barnes: Notes on the Bible - 1834
2:20: And thou shalt know the Lord - This knowledge of God follows on God's act of betrothal and of love. "We love God, because God first loved us." And the true knowledge of God includes the love of God. "To love man, we must know him: to know God, we must love Him." To "acknowledge" God, is not yet to "know" Him. They who love not God, will not even acknowledge Him as He Is, "Supreme Wisdom and Goodness and Power, the Creator and Preserver; the Author of all which is good, the Governor of the world, Redeemer of man, the most bounteous Rewarder of those who serve Him, the most just retributor of those who persevere in rebellion against Him." They who will not love God, cannot even "know" aright of God. But to "know God," is something beyond this. It is to know by experience that God is good; and this God makes known to the soul which he loves, while it meditates on Him, reads of Him; speaks of Him, adores Him, obeys Him. "This knowledge cometh from the Rev_elation of God the Father, and in it is true bliss. Whence, when Peter confessed Him to be the Son of man and Son of God, He said, "Blessed art thou, for Flesh and blood hath not Rev_ealed it unto thee, but My Father which is in heaven." Yea, this knowledge is life eternal, as He said, "This is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent" Joh 17:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: and: Jer 9:24, Jer 24:7, Jer 31:33, Jer 31:34; Eze 38:23; Mat 11:27; Luk 10:22; Joh 8:55; Joh 17:3; Co2 4:6; Phi 3:8; Col 1:10; Ti2 1:12; Heb 8:11; Jo1 4:6; Jo1 5:20
Geneva 1599
2:20 I will even betroth thee unto me in (y) faithfulness: and thou shalt know the LORD.
(y) With a covenant that will never be broken.
John Gill
2:20 I will even betroth thee unto me in faithfulness,.... Which lies in keeping the marriage contract inviolable; Christ will never suffer his faithfulness to fail, nor break his covenant; as he is faithful to his Father that appointed him, so he is, and will be, to his church and people, and to every believer, to whom he is espoused; and it is he that makes them faithful unto him, and gives them faith to believe in him, receive, embrace, own, and acknowledge him as their husband: and in this sense some understand it, rendering it, "in faith" (z); so the Targum and others. This is the third time the word "betroth" is used, or this promise made; which, according to Jerome, refers to them espousing of the Jews in Abraham, at Mount Sinai, and in the times of Christ; and, according to Kimchi, to the three captivities of the Jews, in Egypt, in Babylon, and that in which they now are: and some Christian writers think the mystery of the Trinity is here pointed at; and the sense to be, that all the three divine Persons, Father, Son, and Spirit, would espouse them: but rather it is so often repeated to confirm it, and express the certainty of it, which might, on many accounts, seem a thing incredible.
And thou shall know the Lord; that the Messiah is Jehovah, and that he is their husband; they shall all know him, from the least to the greatest; they shall have a saving knowledge of him, which will issue in eternal life; they shall own him, and acknowledge him, serve and obey him, as their Lord, Head, and Husband, as well as love him, and believe in him. The Targum is,
"and ye shall know to fear before the Lord;''
see Jer 31:34. Let it be observed, here are no conditions throughout, it is only "I will", and "thou shalt".
(z) "in fide", V. L. &c.
Robert Jamieson, A. R. Fausset and David Brown
2:20 faithfulness--to My new covenant of grace with thee (Th1 5:24; Heb 10:23).
2:212:21: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր, լուա՛յց ես երկնից. եւ երկինք լուիցեն երկրի.
21 Այն օրը, - ասում է Տէրը, - ես կ’ունկնդրեմ երկնքին,երկինքը կ’ունկնդրի երկրին,
21 Եւ ‘Այն օրը, կ’ըսէ Տէրը, պատասխան պիտի տամ, Ես երկինքներուն պատասխան պիտի տամ Ու անոնք երկրին պատասխան պիտի տան
Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր, [27]լուայց ես երկնից, եւ երկինք լուիցեն երկրի:

2:21: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր, լուա՛յց ես երկնից. եւ երկինք լուիցեն երկրի.
21 Այն օրը, - ասում է Տէրը, - ես կ’ունկնդրեմ երկնքին,երկինքը կ’ունկնդրի երկրին,
21 Եւ ‘Այն օրը, կ’ըսէ Տէրը, պատասխան պիտի տամ, Ես երկինքներուն պատասխան պիտի տամ Ու անոնք երկրին պատասխան պիտի տան
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 И будет в тот день, Я услышу, говорит Господь, услышу небо, и оно услышит землю,
2:21 καὶ και and; even μνηστεύσομαί μνηστευω engaged σε σε.1 you ἐμαυτῷ εμαυτου myself εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even μνηστεύσομαί μνηστευω engaged σε σε.1 you ἐμαυτῷ εμαυτου myself ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even ἐν εν in κρίματι κριμα judgment καὶ και and; even ἐν εν in ἐλέει ελεος mercy καὶ και and; even ἐν εν in οἰκτιρμοῖς οικτιρμος compassion
2:21 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he אֶֽעֱנֶה֙ ʔˈeʕᵉneh ענה answer נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶעֱנֶ֖ה ʔeʕᵉnˌeh ענה answer אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and הֵ֖ם hˌēm הֵם they יַעֲנ֥וּ yaʕᵃnˌû ענה answer אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:21. et erit in illa die exaudiam dicit Dominus exaudiam caelos et illi exaudient terramAnd it shall come to pass in that day: I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth.
21. And it shall come to pass in that day, I will answer, saith the LORD, I will answer the heavens, and they shall answer the earth;
And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth:

2:21 И будет в тот день, Я услышу, говорит Господь, услышу небо, и оно услышит землю,
2:21
καὶ και and; even
μνηστεύσομαί μνηστευω engaged
σε σε.1 you
ἐμαυτῷ εμαυτου myself
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
μνηστεύσομαί μνηστευω engaged
σε σε.1 you
ἐμαυτῷ εμαυτου myself
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
καὶ και and; even
ἐν εν in
κρίματι κριμα judgment
καὶ και and; even
ἐν εν in
ἐλέει ελεος mercy
καὶ και and; even
ἐν εν in
οἰκτιρμοῖς οικτιρμος compassion
2:21
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
אֶֽעֱנֶה֙ ʔˈeʕᵉneh ענה answer
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶעֱנֶ֖ה ʔeʕᵉnˌeh ענה answer
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
הֵ֖ם hˌēm הֵם they
יַעֲנ֥וּ yaʕᵃnˌû ענה answer
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:21. et erit in illa die exaudiam dicit Dominus exaudiam caelos et illi exaudient terram
And it shall come to pass in that day: I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth.
21. And it shall come to pass in that day, I will answer, saith the LORD, I will answer the heavens, and they shall answer the earth;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22. В ряде образов пророк выражает мысль, что Иегова услышит всякую просьбу помилованного народа, и природа, находящаяся в "руце Божии", будет служить благоденствию Израиляю. В мире наступит полная гармония. Сии услышат Иезреель, т. е. Израиля. Пророк называет Израиля символическим именем Изреель, имея в виду смысл последнего имени - "Бог посеет".
Adam Clarke: Commentary on the Bible - 1831
2:21: I will hear, saith the Lord - The sentence is repeated, to show how fully the thing was determined by the Almighty, and how implicitly they might depend on the Divine promise.
I will hear the heavens - The visible heavens, the atmosphere, where vapours are collected. The clouds, when they wish to deposit their fertilizing showers upon the earth.
They shall hear the earth - When it seems to supplicate for rain.
Albert Barnes: Notes on the Bible - 1834
2:21: I will hear the heavens ... - As all nature is closed, and would refuse her office to those who rebel against her God, so, when He hath withdrawn His curse and is reconciled to man all shall combine together for man's good, and, by a kind of harmony, all parts thereof join their ministries for the service of those who are at unity with Him. And, as an image of love, all, from lowest to highest, are bound together, each depending on the ministry of that beyond it, and the highest on God. At each link, the chain might have been broken; but God who knit their services together, and had before withheld the rain, and made the earth barren, and laid waste the trees, now made each to supply the other, and led the thoughts of people through the course of causes and effects up to Himself, whoever causes all which comes to pass.
The immediate desire of His people was the grain, wine and oil; they needed the fruitfulness of the earth; the earth, by its parched surface and gaping clefts, seemed to crave the rain from heaven; the rain could not fall without the will of God. So all are pictured as in a state of expectancy, until God gave the word, and His will ran through the whole course of secondary causes, and accomplished what man prayed Him for. Such is the picture. But, although God's gifts of nature were gladdening tokens of His restored favor, and now too, under the Gospel, we rightly thank Him for the removal of any of His natural chastisements, and look upon it as an earnest of His favor toward us, the prophet who had just spoken of the highest things, the union of man with God in Christ, does not here speak only of the lowest. What God gives, by virtue of an espousal "foRev_er," are not gifts in time only. His gifts of nature are, in themselves, pictures of His gifts of grace, and as such the prophets employ them. So then God promiseth, and this in order, a manifold abundance of all spiritual gifts. Of these, "corn and wine," as they are the visible parts, so are they often, in the Old Testament, the symbols of His highest gift, the holy eucharist; and "oil," of God's Holy Spirit, through whom they are sanctified.
God here calls "Israel" by the name of "Jezreel," repealing, once more in the close of this prophecy, His sentence, conveyed through the names of the three children of the prophet. The name "Jezreel" combines in one, the memory of the former punishment and the future mercy. God did not altogether do away the temporal part of His sentence. he had said, "I will scatter;" and, although some were brought back with Judah, Israel remained scattered in all lands, in Egypt and Greece and Italy, Asia Minor, and the far East and West. But God turned His chastisement into mercy to those who believed in Him. Now he changes the meaning of the word into, "God shall sow." Israel, in its dispersion, when converted to God, became every where the preacher of Him whom they had persecuted; and in Him - the true Seed. whom God sowed in the earth and it "brought forth much fruit," converted Israel also bore, "some a hundred-fold; some sixty; some thirty."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: saith: Isa 65:24; Zac 8:12, Zac 13:9; Mat 6:33; Rom 8:32; Co1 3:21-23
Carl Friedrich Keil and Franz Delitzsch
2:21
"And it comes to pass in that day, I will hear, is the word of Jehovah; I will hear heaven, and it hears the earth. And the earth will hear the corn, and the new wine, and the oil; and they will hear Jezreel (God sows)." God will hear all the prayers that ascend to Him from His church (the first אענה is to be taken absolutely; compare the parallel in Is 58:9), and cause all the blessings of heaven and earth to flow down to His favoured people. By a prosopopeia, the prophet represents the heaven as praying to God, to allow it to give to the earth that which is requisite to ensure its fertility; whereupon the heaven fulfils the desires of the earth, and the earth yields its produce to the nation.
(Note: As Umbreit observes, "It is as though we heard the exalted harmonies of the connected powers of creation, sending forth their notes as they are sustained and moved by the eternal key-note of the creative and moulding Spirit.")
In this way the thought is embodied, that all things in heaven and on earth depend on God; "so that without His bidding not a drop of rain falls from heaven, and the earth produces no germ, and consequently all nature would at length be barren, unless He gave it fertility by His blessing" (Calvin). The promise rests upon Deut 28:12, and forms the antithesis to the threat in Lev 26:19 and Deut 28:23-24, that God will make the heavens as brass, and the earth as iron, to those who despise His name. In the last clause the prophecy returns to its starting-point with the words, "Hear Jezreel." The blessing which flows down from heaven to earth flows to Jezreel, the nation which "God sows." The name Jezreel, which symbolizes the judgment about to burst upon the kingdom of Israel, according to the historical signification of the name in Hos 1:4, Hos 1:11, is used here in the primary sense of the word, to denote the nation as pardoned and reunited to its God.
This is evident from the explanation given in Hos 2:23 : "And I sow her for myself in the land, and favour Unfavoured, and say to Not-my-people, Thou art my people; and it says to me, My God." זרע does not mean "to strew," or scatter (not even in Zech 10:9; cf. Koehler on the passage), but simply "to sow." The feminine suffix to זרעתּיה refers, ad sensum, to the wife whom God has betrothed to Himself for ever, i.e., to the favoured church of Israel, which is now to become a true Jezreel, as a rich sowing on the part of God. With this turn in the guidance of Israel, the ominous names of the other children of the prophet's marriage will also be changed into their opposite, to show that mercy and the restoration of vital fellowship with the Lord will now take the place of judgment, and of the rejection of the idolatrous nation. With regard to the fulfilment of the promise, the remarks made upon this point at Hos 1:11 and Hos 2:1 (pp. 33, 34), are applicable here, since this section is simply a further expansion of the preceding one.
Geneva 1599
2:21 And it shall come to pass in that day, I will hear, saith the LORD, I will hear (z) the heavens, and they shall hear the earth;
(z) Then will the heaven desire rain for the earth, which will bring forth things for the use of man.
John Gill
2:21 And it shall come to pass in that day,.... When these espousals shall be made, when the marriage of the Lamb will be come, and his bride will be betrothed to him; then the whole creation, the heavens and the earth, shall contribute of their riches and plenty to make a marriage feast for them; or then shall the spouse of Christ, in a very visible and plentiful manner, by virtue of the marriage union between them, partake of all his good things, both temporal and spiritual; and especially the latter, as signified by the former; but yet in the use of means, and as the effect of prayer, as follows:
I will hear, saith the Lord; the petitions of his new married bride, which he cannot deny her :or, "I will answer" (a); men oftentimes hear, and answer not; but when the Lord hears his people, he answers them, and grants them their requests; he is a God hearing and answering prayer. So the Targum,
"I will receive your prayer, saith the Lord.''
I will hear the heavens, and they shall hear the earth; in these and the following words is an elegant personification, a figure by which inanimate creatures are represented as persons speaking, praying, asking, and being heard and answered; and a beautiful climax, or a chain of second causes linked together, and as depending upon the first cause, the Lord himself; the heavens are represented as desiring the Lord of nature, the Maker and Supporter of them, having been like brass, and shut up, that they might have leave to let down their refreshing dews, and gentle showers of rain, upon the earth; and the earth as being dry and thirsty, as gaping, opening its mouth, and imploring these benign influences of the heavens; and both as answered: for so it may be rendered, "I will answer the heavens, and they shall answer the earth" (b); the Lord promises to answer the desires of the heavens, and allow them to drop their dew, and distil their rain; and so they shall answer the cravings of the earth. The spiritual sense may be, according to Schmidt, Christ is he on whom all blessings depend; "heaven" may signify the Holy Spirit Christ gives, who intercedes with him for the saints; the "earth" the ministration of the word and ordinances, by which the Spirit is given, invoked by the ministers of them. Or, as Cocceius, the "heavens" may design the ministers of the church, who govern in it, and who pray and plead for help, assistance, and success; and the "earth" the audience, the common people, who also pray, and are heard and answered, when ministers let down the dew and rain of evangelical doctrine upon them, and water them, and refresh them with it; and such precious seasons as these, as the fruit of prayer, will the saints have in the latter day.
(a) "respondebo", Calvin, Drusius, Tarnovius, Cocceius. (b) "respondebo coelo, et illud respondebit terrae", Cocceius, Drusius.
John Wesley
2:21 In that day - In the day of gospel - grace. I will hear - God the first and universal cause will influence the heavens, he will command their dew, and showers. When the earth is dry, it does as it were, cry to the heavens for refreshing showers, when the seed sown, the vines and olives planted, are at a stand, they cry to the earth for its kindly influences, that they may spring up, and yield fruit for Jezreel, which may call, and cry, but never will be satisfied if God does not hear them, and command his blessing which he promises to his people on renewing covenant with them. Now their repentance shall be blest with plenty, and God will set the frame of heaven and earth in due order to effect this; there shall be an harmony, between all subordinate causes moved by God the first great cause, whence expected events and fruits shall be produced for their good and comfort.
Robert Jamieson, A. R. Fausset and David Brown
2:21 in that day--of grace to Israel.
heavens . . . hear the earth--personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened (Hos 2:9) He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God will SCATTER" (Hos 1:4), but in the sense, "God will PLANT" (Hos 1:11).
2:222:22: եւ երկիր լուիցէ ցորենոյ եւ գինւոյ եւ ձիթոյ, եւ նոքա լուիցեն Յեզրայելի.
22 երկիրը կ’ունկնդրի ցորենին, գինուն ու ձէթին,եւ նրանք կ’ունկնդրեն Յեզրայէլին:
22 Ու երկիրը ցորենին, գինիին ու իւղին պատասխան պիտի տայ։Անոնք Յեզրայէլին* պատասխան պիտի տան։
եւ երկիր լուիցէ`` ցորենոյ եւ գինւոյ եւ ձիթոյ, եւ նոքա [28]լուիցեն Յեզրայելի:

2:22: եւ երկիր լուիցէ ցորենոյ եւ գինւոյ եւ ձիթոյ, եւ նոքա լուիցեն Յեզրայելի.
22 երկիրը կ’ունկնդրի ցորենին, գինուն ու ձէթին,եւ նրանք կ’ունկնդրեն Յեզրայէլին:
22 Ու երկիրը ցորենին, գինիին ու իւղին պատասխան պիտի տայ։Անոնք Յեզրայէլին* պատասխան պիտի տան։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 и земля услышит хлеб и вино и елей; а сии услышат Изреель.
2:22 καὶ και and; even μνηστεύσομαί μνηστευω engaged σε σε.1 you ἐμαυτῷ εμαυτου myself ἐν εν in πίστει πιστις faith; belief καὶ και and; even ἐπιγνώσῃ επιγινωσκω recognize; find out τὸν ο the κύριον κυριος lord; master
2:22 וְ wᵊ וְ and הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth תַּעֲנֶ֔ה taʕᵃnˈeh ענה answer אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּגָ֖ן ddāḡˌān דָּגָן corn וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יִּצְהָ֑ר yyiṣhˈār יִצְהָר oil וְ wᵊ וְ and הֵ֖ם hˌēm הֵם they יַעֲנ֥וּ yaʕᵃnˌû ענה answer אֶֽת־ ʔˈeṯ- אֵת [object marker] יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל Jezreel
2:22. et terra exaudiet triticum et vinum et oleum et haec exaudient HiezrahelAnd the earth shall hear the corn, and the wine, and the oil, and these shall hear Jezrahel.
22. and the earth shall answer the corn, and the wine, and the oil; and they shall answer Jezreel.
And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel:

2:22 и земля услышит хлеб и вино и елей; а сии услышат Изреель.
2:22
καὶ και and; even
μνηστεύσομαί μνηστευω engaged
σε σε.1 you
ἐμαυτῷ εμαυτου myself
ἐν εν in
πίστει πιστις faith; belief
καὶ και and; even
ἐπιγνώσῃ επιγινωσκω recognize; find out
τὸν ο the
κύριον κυριος lord; master
2:22
וְ wᵊ וְ and
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
תַּעֲנֶ֔ה taʕᵃnˈeh ענה answer
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּגָ֖ן ddāḡˌān דָּגָן corn
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יִּצְהָ֑ר yyiṣhˈār יִצְהָר oil
וְ wᵊ וְ and
הֵ֖ם hˌēm הֵם they
יַעֲנ֥וּ yaʕᵃnˌû ענה answer
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל Jezreel
2:22. et terra exaudiet triticum et vinum et oleum et haec exaudient Hiezrahel
And the earth shall hear the corn, and the wine, and the oil, and these shall hear Jezrahel.
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Adam Clarke: Commentary on the Bible - 1831
2:22: Shall hear the corn, and the wine - When they seem to express a desire to supply the wants of man.
And they shall hear Jezreel - The destitute people who are in want of the necessaries of life.
This most elegant gradation in the exertion of the influences of nature, for the supply of the wants of man, may be considered thus: -
1. There is a concord, harmony, and mutual influence, which God has established in the parts of created nature, in reference to the support and preservation of the human race.
2. God alone is the author of all this; and unless he give his command, communicate his energetic influence to the different parts of nature, these effects will not, cannot be produced.
3. Jezreel, the people who have been dispersed for their iniquities, and now about to be sown or planted in their own land, will require the most fostering care. See on Hos 2:23 (note).
4. They are heard in desiring oil, wine, and corn. These are necessary to the support and comfort of life; and to those the desire of animal life naturally aspires.
5. These products are looked for from the Earth. On it, and by it, grass grows for the cattle, and corn for the service of man.
6. The seeds or germs, whence proceed corn, wine, and oil, live and grow in the earth; but cannot come to perfection, unless the earth be impregnated with the dews and rains from the clouds. They are therefore represented as imploring the heavens to collect their clouds, to pour down their fructifying moisture upon it.
7. The clouds, or materials of which they are composed, not being able to arrange themselves, nor aggregate themselves so as to meet those demands, prevent drought, and maintain an effective vegetation, are represented as calling upon the heavens to form, arrange, and supply them with the requisite quantity of moisture.
8. God, who is the author of all being and all bounty, dependent on nothing, comes forward and says, I will hear the heavens, the clouds which are gathered in the atmosphere; he will arrange the particles, saturate those that are light, till they become sufficiently impregnated with the necessary fluid; and then direct them In his providence where to deposit their contents. And,
9. When brought to the proper place, he will shake them with his winds, or strike them with his thunder, so as to cause them to fall down in drops to fertilize the earth with their showers.
Thus then: -
1. God works upon the heavens.
2. In them the clouds are collected.
3. The clouds drop their moisture upon the earth.
4. The earth exerts its vegetative influence upon the germs which it contains.
5. They expand, increase, and become matured, under the genial influences of the heavens, sun, air, water, from the clouds, etc.
6. Man receives and applies those bounties of Providence, and variously prepares them for the support and comfort of life.
Take all this in still fewer words: -
As Jezreel or the Israelites are here considered as perishing for want of food, all inanimate nature is represented as invoking God in their behalf.
1. The heavens have prayed that they be stored with clouds, that they may drop down fatness upon the earth.
2. The Lord answers the heavens, and clouds are formed.
3. The earth invokes the clouds, that they may drop down their fatness into its bosom.
4. The bottles of heaven are, consequently, unstopped for this purpose.
5. Then the corn, wine, and olive, implore the earth to put forth its vegetative energy.
6. The earth answers; and corn, wine, and oil are produced.
7. Jezreel cries for the necessaries of life, and the abundance of the above supplies all his wants.
All these are dependent on each other, as the links are which constitute a chain; and God has the government of the whole; and he manages all for the benefit of man. How wondrous is this providence! How gracious is this God!
Here is a series of prosopopoeias together. Corn, wine, oil, the earth, the clouds and their contents, the heavens, sun, moon, etc., are all represented as intelligent beings, speaking to and influencing each other. God is at one end of the chain, and Man at the other; and by means of the intermediate links the latter is kept in a state of continued dependence upon the former for life, breath, and all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: and they: Hos 1:4, Hos 1:11
John Gill
2:22 And the earth shall hear the corn, and the wine, and the oil,.... Or "answer" here the corn, and vines, and olive trees, are represented as requesting the earth to be let into it, and receive moisture from it, that they may grow and increase, and bring forth fruit; by which may be meant the fruits and graces of the Spirit, and all spiritual gifts, communicated by means of the word and ordinances; or the fruits brought forth by the church, under the ministry of the word; which serves like "corn" to nourish and strengthen; like "wine" to comfort, cheer, and revive; and like "oil" to heal and soften, as well as make glad,
And they shall hear Jezreel; or "answer"; that is, these trees and fruits shall answer to the requests and desires of Jezreel, who shall be abundantly blessed with them. By "Jezreel" is not meant the name of a place, as Aben Ezra; but the people of Israel, who had before been signified by a son of the prophet of this name, Hos 1:4, and which name is here continued, to show how unworthy they were of such favours in themselves, and the riches of God's grace in bestowing them on them: or else the word here has a different signification; whereas before it signified their being scattered and dispersed, here their being the seed of God; and which is confirmed by the following words,
I will sow her unto me, &c.: the sum of the whole is, that at the prayers of the Lord's people abundance of spiritual blessings shall be bestowed upon them from Christ by the Spirit, under the ministration of the word and ordinances. The Targum of both verses is,
"I will command the heavens, and they shall let down rain upon the earth; and the earth shall produce corn, and wine, and oil, and they shall be sufficient for the captivity of the people.''
Kimchi says this belongs to the time of salvation; and Aben Ezra to time to come.
2:232:23: եւ սերմանեցից զնա ինձ ՚ի վերայ երկրի։ Եւ ողորմեցայց չողորմելոյն[10369]. [10369] Ոմանք. ՚Ի վերայ երկրիդ։
23 Ես նրան կը սերմանեմ երկրի վրայ ինձ համար,կը գթամ Չողորմածին, կ’ասեմ ինձ օտար ժողովրդին՝
23 Զանիկա ինծի համար երկրի վրայ պիտի սերմանեմ Ու «Չողորմեալին» պիտի ողորմիմ Եւ իմ ժողովուրդս չեղողին՝ ‘Դուն իմ ժողովուրդս ես’, պիտի ըսեմ. Ան ալ ինծի՝ ‘Իմ Աստուածս ես’, պիտի ըսէ’»։
եւ սերմանեցից զնա ինձ ի վերայ երկրի. եւ ողորմեցայց չողորմելոյն, եւ ասացից ցոչ ժողովուրդ իմ:

2:23: եւ սերմանեցից զնա ինձ ՚ի վերայ երկրի։ Եւ ողորմեցայց չողորմելոյն[10369].
[10369] Ոմանք. ՚Ի վերայ երկրիդ։
23 Ես նրան կը սերմանեմ երկրի վրայ ինձ համար,կը գթամ Չողորմածին, կ’ասեմ ինձ օտար ժողովրդին՝
23 Զանիկա ինծի համար երկրի վրայ պիտի սերմանեմ Ու «Չողորմեալին» պիտի ողորմիմ Եւ իմ ժողովուրդս չեղողին՝ ‘Դուն իմ ժողովուրդս ես’, պիտի ըսեմ. Ան ալ ինծի՝ ‘Իմ Աստուածս ես’, պիտի ըսէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:232:23 И посею ее для Себя на земле, и помилую Непомилованную, и скажу не Моему народу:
2:23 καὶ και and; even ἔσται ειμι be ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master ἐπακούσομαι επακουω hear from τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even ὁ ο the οὐρανὸς ουρανος sky; heaven ἐπακούσεται επακουω hear from τῇ ο the γῇ γη earth; land
2:23 וּ û וְ and זְרַעְתִּ֤יהָ zᵊraʕtˈîhā זרע sow לִּי֙ llˌî לְ to בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and רִֽחַמְתִּ֖י rˈiḥamtˌî רחם have compassion אֶת־ ʔeṯ- אֵת [object marker] לֹ֣א רֻחָ֑מָה lˈō ruḥˈāmā לֹא רֻחָמָה Lo-Ruhamah וְ wᵊ וְ and אָמַרְתִּ֤י ʔāmartˈî אמר say לְ lᵊ לְ to לֹֽא־עַמִּי֙ lˈō-ʕammˌî לֹא עַמִּי Lo-Ammi עַמִּי־ ʕammî- עַם people אַ֔תָּה ʔˈattā אַתָּה you וְ wᵊ וְ and ה֖וּא hˌû הוּא he יֹאמַ֥ר yōmˌar אמר say אֱלֹהָֽי׃ פ ʔᵉlōhˈāy . f אֱלֹהִים god(s)
2:23. et seminabo eam mihi in terram et miserebor eius quae fuit absque misericordiaAnd I will sow her unto me in the earth, and I will have mercy on her that was without mercy.
23. And I wilt sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, my God.
And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to [them which were] not my people:

2:23 И посею ее для Себя на земле, и помилую Непомилованную, и скажу не Моему народу:
2:23
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπακούσομαι επακουω hear from
τῷ ο the
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
ο the
οὐρανὸς ουρανος sky; heaven
ἐπακούσεται επακουω hear from
τῇ ο the
γῇ γη earth; land
2:23
וּ û וְ and
זְרַעְתִּ֤יהָ zᵊraʕtˈîhā זרע sow
לִּי֙ llˌî לְ to
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
רִֽחַמְתִּ֖י rˈiḥamtˌî רחם have compassion
אֶת־ ʔeṯ- אֵת [object marker]
לֹ֣א רֻחָ֑מָה lˈō ruḥˈāmā לֹא רֻחָמָה Lo-Ruhamah
וְ wᵊ וְ and
אָמַרְתִּ֤י ʔāmartˈî אמר say
לְ lᵊ לְ to
לֹֽא־עַמִּי֙ lˈō-ʕammˌî לֹא עַמִּי Lo-Ammi
עַמִּי־ ʕammî- עַם people
אַ֔תָּה ʔˈattā אַתָּה you
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יֹאמַ֥ר yōmˌar אמר say
אֱלֹהָֽי׃ פ ʔᵉlōhˈāy . f אֱלֹהִים god(s)
2:23. et seminabo eam mihi in terram et miserebor eius quae fuit absque misericordia
And I will sow her unto me in the earth, and I will have mercy on her that was without mercy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
23. Во время облагодатствования Израиля зловещие имена сыновей пророка - Иезреель, Лорухама и Лоамми - будут изменены в имена благовествующие. Ход мысли пророка и избранные им выражения показывают, что в своем утешительном обетовании он имеет в виду не только ближайшее будущее - освобождение из плена, но и отдаленное, наступившее с пришествием Мессии. Конец II-й гл. представляет раскрытие Мессианского обетования I:10: и II:1, а ст. 23: в Новом Завете (Пет II:10; Рим IХ:25) толкуется, как предвозвещение о призвании язычников к богосыновству во Xpисте.
Adam Clarke: Commentary on the Bible - 1831
2:23: I will sow her - Alluding to the import of the name Jezreel, the seed of God. Then shall it appear that God has shown mercy to them that had not obtained mercy. Then the covenant of God will be renewed; for he will call them his people who were not his people; and they shall call Jehovah their God, who before had him not for the object of their worship. It does not appear that these promises have had their fulfillment among the Jews. They must either be understood of the blessings experienced by the Gentiles on their conversion to God by the preaching Of the Gospel, or are yet to be fulfilled to the Jews on their embracing the Gospel, and being brought back to their own land.
The sentences in the latter part of this verse are very abrupt, but exceedingly expressive; leaving out those words supplied by the translators, and which unnerve the passage, it stands thus: I will say to Not My People, Thou My People; and they shall say, My God.
Albert Barnes: Notes on the Bible - 1834
2:23: And I will sow her unto Me in the earth - She whom God sows, is the Church, of whom God speaks as her, because she is the Mother of the faithful. After the example of her Lord, and by virtue of His Death, every suffering is to increase her. "The blood of Christians was their harvest-seed" . "The Church was not diminished by persecutions, but increased and the field of the Lord was even clothed with the richer harvest, in that the seeds, which fell singly, arose multiplied" .
In the earth - "o He does not say "in their own land," i. e., Judea, but "the earth." The whole earth was to be the seed-plot of the Church, where God would sow her to Himself, plant, establish, cause her to increase, and multiply her mightily." As he said, "Ask of Me, and I will give Thee the pagan for Thine inheritance, and the utmost parts of the earth for Thy possession" Psa 2:8. Of this sowing, Jews were the instruments. Of them according to the flesh, Christ came; of them were the Apostles and Evangelists and all writers of Holy Scripture; of them was the Church first formed, into which the Gentiles were received, being, with them; knit into one in Christ.
I will ... have mercy upon her that had not obtained mercy - This which was true of Israel in its dispersion, was much more true of the Gentiles. These too, the descendants of righteous Noah, God had cast off for the time, that they should be no more His people, when he chose Israel out of them, to make known to them His Being, and His will, and His laws, and, (although in shadow and in mystery,) Christ who was to come. So God's mercies again overflow His threatenings. He had threatened to Israel, that he should be "unpitied," and no more His people; in Rev_ersing His sentence, He embraces in the arms of His mercy all who were not His people, and says of them all, that they should be "My people and beloved." At one and the same time, was Israel to be thus multiplied, and "pity" was to be shown to those not pitied, and those who were "not God's people," were to become "His people." At one and the same time were those promises fulfilled in Christ; the one through the other; Israel was not multiplied by itself; but through the bringing in of the Gentiles. Nor was Israel alone, or chiefly, brought into a new relation with God. The same words promised the same mercy to both, Jew and Gentile, that all should be "one in Christ," all one Jezreel, one Spouse to Himself, one Israel of God, one Beloved; and that all, with one voice of jubilee. should cry unto Him, "my Lord and my God."
And they shall say, Thou art my God, - (or rather, shall say, my God) There seems to be more affectionateness in the brief answer, which sums up the whole relation of the creature to the Creator in that one word, "Elohai, my God." The prophet declares, as before, that, when God thus anew called them His people, they by His grace would obey His call, and surrender themselves wholly to Him. For to say, "my God," is to own an exelusive relation to God alone. It is to say, my beginning and my end, my hope and my salvation, my whole and only good, in whom Alone I will hope, whom alone I will fear, love, worship, trust in, obey and serve, with all my heart, mind, soul and strength; my God and my all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: I will sow: Psa 72:16; Jer 31:27; Zac 10:9; Act 8:1-4; Jam 1:1; Pe1 1:1, Pe1 1:2
and I will have: Hos 1:6; Rom 11:30-32; Pe1 2:9, Pe1 2:10
and I will say: Hos 1:10; Zac 2:11, Zac 13:9; Rom 9:25, Rom 9:26
Thou art my God: Hos 8:2; Deu 26:17-19; Psa 22:27, Psa 68:31, Psa 118:28; Sol 2:16; Isa 44:5; Jer 16:19, Jer 32:38; Zac 8:22, Zac 8:23, Zac 14:9, Zac 14:16; Mal 1:11; Rom 3:29, Rom 15:9-11; Th1 1:9, Th1 1:10; Rev 21:3, Rev 21:4
John Gill
2:23 And I will sow her unto me in the earth,.... That is, Jezreel, or the people of God, the church betrothed; this is another blessing following upon the marriage relation between Christ and his people, both Jews and Gentiles, in the latter day, a multiplication of a spiritual seed and offspring. So Kimchi and Aben Ezra observe, that the words signify that the people of Israel shall increase and be fruitful as the seed of the earth. These now are good seed which the Lord sows; such as are born not of corruptible but incorruptible seed; are quickened by the Spirit of God; have a good work of grace begun in them; and though they may lie for some time under the clods in darkness and obscurity, yet shall rise up in the green blade of a lively profession, and bring forth the fruits of righteousness. Seed for sowing is the choicest and most precious, and of greatest esteem and value, and is separated from the rest for that use, though but little and small in quantity in comparison of it; all which is applicable to the people of God. This is said to be sown "in the earth or land"; either in their own land, the land of Israel, into which they shall now be brought, Ezek 21:22 or in the field of the world, the nations and people of the earth, according to Zech 10:9 or rather in the churches of Christ on earth, the churches in the Gentile world, into which the Jews, when converted, shall be brought, and increase and multiply; and this will be all the Lord's doing.
I will sow her: he will quicken and convert them, and place and plant them in Gospel churches, though ministers may be instruments in his hands; and all their fruitfulness and increase will be "unto him", for his service, the promotion of his interest, and for his honour and glory. The Targum is,
"I will establish you before me in the land of my Shechinah or majesty.''
And I will have mercy on her that had not obtained mercy; upon Loruhamah, or the people of Israel, signified by her, Hos 1:6 and also the Gentiles, for to both Jews and Gentiles the apostle applies the words in Rom 9:24 and they were fulfilled in part in his time, by the conversion of some of the Jews, and by the calling of the Gentiles; but will have a larger accomplishment in the latter day, when all Israel shall obtain mercy, and be saved; see Rom 11:26 and are applicable to the people of God at all times, when called by grace; for though before conversion there is mercy for them in the heart of God, which is from everlasting; and in his purpose and resolution to bestow; and which is displayed in his choice of them, considered in the decree of the means as fallen creatures, and so vessels of mercy; and which is laid up in covenant for them, which is full of the sure mercies of David; and appears in the mission of Christ, and their redemption by him; and in sparing and saving them before calling; as well as in their regeneration, which is the fruit of abundant mercy; yet is not manifested to them till converted, when they openly obtain it: the Lord has mercy on them, and brings them out of the horrible pit of the state of nature; plucks them as brands out of the burning; opens the prison doors, knocks off their fetters, and sets them free; feeds their hungry and clothes their naked souls; heals their diseases, and pardons their iniquities, and saves them with an everlasting salvation.
And I will say to them which were not my people, thou art my people; or to "Loammi", the people of Israel, signified by the prophet's child of that name, Hos 1:9, who should no more be called so, but "Ammi", my people, Hos 2:1, which, as before observed, was in part fulfilled in the first times of the Gospel; but will be more fully accomplished at the conversion of the Jews, and the bringing in the fulness of the Gentiles; who though chosen to be the people of God, and are so federally, and were given in covenant to Christ as such, and so redeemed and saved by him from their sins; yet are not till conversion laid hold on by the Lord, and formed as his people for himself, and are without knowledge of him, and communion with him: nor are they called his people by themselves or others; but, when converted, they have the characters, and enjoy the privileges, of God's people; they have the witness of the relation to themselves by the Spirit of God, and are known and acknowledged by others; the Lord says this unto them, and avouches them for his people:
and they shall say, thou art my God; in the strength of faith, under the testimony of the Spirit of God, they shall claim their interest in God, as their covenant God in Christ; which is made known in effectual calling by the work of grace on their hearts; by the blessings of grace bestowed on them; and by the Lord's dwelling among them, and his protection of them.
John Wesley
2:23 I will sow - I will bless them with a wonderful increase of people, exprest with allusion to seed sown in the earth. So the Jews multiplied after the Babylonish captivity, but much more are the numbers increased since the preaching of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
2:23 I will sow her--referring to the meaning of Jezreel (Hos 2:22).
2:242:24: եւ ասացից ցոչ ժողովուրդ իմ. Ժողովո՛ւրդ ի՛մ ես դու։ Եւ նա ասասցէ. Տէր Աստուած իմ ես դու[10370]։[10370] Ոմանք. Եւ նա ասէ. Տէր Աստուած իմ։
24 “Իմ ժողովուրդն ես դու”,եւ նա կ’ասի՝ “իմ Տէր Աստուածն ես դու”»:
Ժողովուրդ իմ ես դու: Եւ նա ասասցէ. Տէր Աստուած իմ ես դու:

2:24: եւ ասացից ցոչ ժողովուրդ իմ. Ժողովո՛ւրդ ի՛մ ես դու։ Եւ նա ասասցէ. Տէր Աստուած իմ ես դու[10370]։
[10370] Ոմանք. Եւ նա ասէ. Տէր Աստուած իմ։
24 “Իմ ժողովուրդն ես դու”,եւ նա կ’ասի՝ “իմ Տէր Աստուածն ես դու”»:
zohrab-1805▾ eastern-1994▾ western am▾
2:24[2:23] >, а он скажет: >
2:24 καὶ και and; even ἡ ο the γῆ γη earth; land ἐπακούσεται επακουω hear from τὸν ο the σῖτον σιτος wheat καὶ και and; even τὸν ο the οἶνον οινος wine καὶ και and; even τὸ ο the ἔλαιον ελαιον oil καὶ και and; even αὐτὰ αυτος he; him ἐπακούσεται επακουω hear from τῷ ο the Ιεζραελ ιεζραελ Iezrael
2:24. et dicam non populo meo populus meus tu et ipse dicet Dominus meus es tuAnd I will say to that which is not my people: Thou art my people: and they shall say: Thou art my God.
Thou [art] my people; and they shall say, [Thou art] my God:

[2:23] <<ты Мой народ>>, а он скажет: <<Ты мой Бог!>>
2:24
καὶ και and; even
ο the
γῆ γη earth; land
ἐπακούσεται επακουω hear from
τὸν ο the
σῖτον σιτος wheat
καὶ και and; even
τὸν ο the
οἶνον οινος wine
καὶ και and; even
τὸ ο the
ἔλαιον ελαιον oil
καὶ και and; even
αὐτὰ αυτος he; him
ἐπακούσεται επακουω hear from
τῷ ο the
Ιεζραελ ιεζραελ Iezrael
2:24. et dicam non populo meo populus meus tu et ipse dicet Dominus meus es tu
And I will say to that which is not my people: Thou art my people: and they shall say: Thou art my God.
ru▾ LXX-gloss▾ vulgate▾