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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Продолжение обличений Израиля; внутренняя испорченность народа. 8-16. Ложная политика Израильского царства и ее последствия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A general charge drawn up against Israel for those high crimes and misdemeanors by which they had obstructed the course of God's favours to them, ver. 1, 2. II. A particular accusation, 1. Of the court--the king, princes, and judges, ver. 3-7. 2. Of the country. Ephraim is here charged with conforming to the nations (ver. 8), senselessness and stupidity under the judgments of God (ver. 9-11), ingratitude to God for his mercies (ver. 13), incorrigibleness under his judgments (ver. 14), contempt of God (ver. 15), and hypocrisy in their pretences to return to him, ver. 16. They are also threatened with a severe chastisement, which shall humble them (ver. 12), and, if that prevail not, then with an utter destruction (ver. 13), particularly their princes, ver. 16.
Adam Clarke: Commentary on the Bible - 1831
Here God complains that though he had employed every means for reforming Israel, they still persisted in their iniquity, without fearing the consequences, Hos 7:1, Hos 7:2; that those who ought to check their crimes were pleased with them, Hos 7:3; and that they all burned with adultery, as an oven when fully heated, and ready to receive the kneaded dough, Hos 7:4. The fifth verse alludes to some recent enormities; the sixth charges them with dividing their time between inactivity and iniquity; the seventh alludes to their civil broils and conspiracies; (see Kg2 15:10, Kg2 15:14, Kg2 15:25); the eighth to their joining themselves with idolatrous nations; and the ninth describes the sad consequence. The tenth verse reproves their pride and open contempt of God's worship; the eleventh reproves their foolish conduct in applying for aid to their enemies; (see Kg2 15:19; Kg2 17:4); the twelfth and thirteenth threaten them with punishments; the fourteenth charges them with hypocrisy in their acts of humiliation; the fifteenth with ingratitude; and the image of the deceitful bow, in the sixteenth verse, is highly expressive of their frequent apostasies; and their hard speeches against God shall be visited upon them by their becoming a reproach in the land of their enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hos 7:1, A reproof of manifold sins; Hos 7:11, God's wrath against them for their hypocrisy.
John Gill
INTRODUCTION TO HOSEA 7
This chapter either begins a new sermon, discourse, or prophecy, or it is a continuation of the former; at least it seems to be of the same argument with the latter part of it, only it is directed to Israel alone; and consists of complaints against them because of their manifold sins, and of denunciations of punishment for them. They are charged with ingratitude to God, sinning in a daring manner against mercy, and with falsehood, thefts, and robberies, Hos 7:1; with want of consideration of the omniscience of God, and his notice of their sins, which surrounded them, Hos 7:2; with flattery to their king and princes, Hos 7:3; with adultery, which lust raged in them like a heated oven, Hos 7:4; with drunkenness, aggravated by drawing their king into it, Hos 7:5; with raging lusts, which devoured their judges, made their kings to fall, and brought on such a general corruption, that there were none that called upon the Lord, Hos 7:6; with mixing themselves with the nations of the earth, and so learning their ways, and bringing their superstition and idolatry into the worship of God, so that they were nothing in religion, like a half baked cake, Hos 7:8; with stupidity and insensibility of their declining state, Hos 7:9; with pride, impenitence, and stubbornness, Hos 7:10; with folly, in seeking to Egypt and Assyria for help, and not to the Lord; for which they would be taken as birds in a net, and sorely chastised, Hos 7:11; with ingratitude, hypocrisy, and deceitfulness; for all which they are threatened with destruction, Hos 7:13.
7:17:1: ՚Ի բժշկել ինձ զԻսրայէլ. եւ յայտնեսցին չարիքն Եփրեմայ եւ չարիքն Շամրնի, զի արարին ստութիւն. գո՛ղ մտցէ առ նա, եւ աւազակ մերկացուսցէ ՚ի ճանապարհս նորա[10398]։ [10398] Ոմանք. Եւ յայտնեցին չարիքն։
1 «Իսրայէլին բժշկելիսի յայտ կը գան Եփրեմի չարիքներն ու Սամարիայի չարիքները,քանի որ սխալ բաներ արեցին.գող կը մտնի նրա տուն,իսկ աւազակը կը թալանի նրա ճանապարհներին.
7 Երբ Իսրայէլը պիտի բժշկէի, Եփրեմին անօրէնութիւնը Ու Սամարիային չարութիւնները յայտնուեցան. Քանզի անոնք նենգութեամբ կը գործեն։Գողը ներս կը մտնէ Ու դուրսը աւազակները կը մերկացնեն։
Ի բժշկել ինձ զԻսրայէլ եւ [64]յայտնեսցին չարիքն Եփրեմայ եւ չարիքն Շամրնի, զի արարին ստութիւն. գող մտցէ առ նա, եւ աւազակ մերկացուսցէ ի ճանապարհս նորա:

7:1: ՚Ի բժշկել ինձ զԻսրայէլ. եւ յայտնեսցին չարիքն Եփրեմայ եւ չարիքն Շամրնի, զի արարին ստութիւն. գո՛ղ մտցէ առ նա, եւ աւազակ մերկացուսցէ ՚ի ճանապարհս նորա[10398]։
[10398] Ոմանք. Եւ յայտնեցին չարիքն։
1 «Իսրայէլին բժշկելիսի յայտ կը գան Եփրեմի չարիքներն ու Սամարիայի չարիքները,քանի որ սխալ բաներ արեցին.գող կը մտնի նրա տուն,իսկ աւազակը կը թալանի նրա ճանապարհներին.
7 Երբ Իսրայէլը պիտի բժշկէի, Եփրեմին անօրէնութիւնը Ու Սամարիային չարութիւնները յայտնուեցան. Քանզի անոնք նենգութեամբ կը գործեն։Գողը ներս կը մտնէ Ու դուրսը աւազակները կը մերկացնեն։
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7:17:1 Когда Я врачевал Израиля, открылась неправда Ефрема и злодейство Самарии: ибо они поступают лживо; и входит вор, и разбойник грабит по улицам.
7:1 ἐν εν in τῷ ο the ἰάσασθαί ιαομαι heal με με me τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀποκαλυφθήσεται αποκαλυπτω reveal; uncover ἡ ο the ἀδικία αδικια injury; injustice Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἡ ο the κακία κακια badness; vice Σαμαρείας σαμαρεια Samareia; Samaria ὅτι οτι since; that ἠργάσαντο εργαζομαι work; perform ψευδῆ ψευδης false καὶ και and; even κλέπτης κλεπτης thief πρὸς προς to; toward αὐτὸν αυτος he; him εἰσελεύσεται εισερχομαι enter; go in ἐκδιδύσκων εκδυω disrobe; take off λῃστὴς ληστης bandit ἐν εν in τῇ ο the ὁδῷ οδος way; journey αὐτοῦ αυτος he; him
7:1 כְּ kᵊ כְּ as רָפְאִ֣י rāfᵊʔˈî רפא heal לְ lᵊ לְ to יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and נִגְלָ֞ה niḡlˈā גלה uncover עֲוֹ֤ן ʕᵃwˈōn עָוֹן sin אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and רָעֹ֣ות rāʕˈôṯ רָעָה evil שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria כִּ֥י kˌî כִּי that פָעֲל֖וּ fāʕᵃlˌû פעל make שָׁ֑קֶר šˈāqer שֶׁקֶר lie וְ wᵊ וְ and גַנָּ֣ב ḡannˈāv גַּנָּב thief יָבֹ֔וא yāvˈô בוא come פָּשַׁ֥ט pāšˌaṭ פשׁט strip off גְּד֖וּד gᵊḏˌûḏ גְּדוּד band בַּ ba בְּ in † הַ the חֽוּץ׃ ḥˈûṣ חוּץ outside
7:1. cum sanare vellem Israhel revelata est iniquitas Ephraim et malitia Samariae quia operati sunt mendacium et fur ingressus est spolians latrunculus forisWhen I would have healed Israel, the iniquity of Ephraim was discovered, and the wickedness of Samaria, for they have committed falsehood, and the thief is come in to steal, the robber is without.
1. When I would heal Israel, then is the iniquity of Ephraim discovered, and the wickedness of Samaria; for they commit falsehood: and the thief entereth in, the troop of robbers spoileth without.
7:1. When I was willing to heal Israel, the iniquity of Ephraim was discovered, and the malice of Samaria, for they had been manufacturing lies. And the thief steals from inside, the robber from outside.
7:1. When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, [and] the troop of robbers spoileth without.
[74] When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, [and] the troop of robbers spoileth without:

7:1 Когда Я врачевал Израиля, открылась неправда Ефрема и злодейство Самарии: ибо они поступают лживо; и входит вор, и разбойник грабит по улицам.
7:1
ἐν εν in
τῷ ο the
ἰάσασθαί ιαομαι heal
με με me
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀποκαλυφθήσεται αποκαλυπτω reveal; uncover
ο the
ἀδικία αδικια injury; injustice
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ο the
κακία κακια badness; vice
Σαμαρείας σαμαρεια Samareia; Samaria
ὅτι οτι since; that
ἠργάσαντο εργαζομαι work; perform
ψευδῆ ψευδης false
καὶ και and; even
κλέπτης κλεπτης thief
πρὸς προς to; toward
αὐτὸν αυτος he; him
εἰσελεύσεται εισερχομαι enter; go in
ἐκδιδύσκων εκδυω disrobe; take off
λῃστὴς ληστης bandit
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
αὐτοῦ αυτος he; him
7:1
כְּ kᵊ כְּ as
רָפְאִ֣י rāfᵊʔˈî רפא heal
לְ lᵊ לְ to
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
נִגְלָ֞ה niḡlˈā גלה uncover
עֲוֹ֤ן ʕᵃwˈōn עָוֹן sin
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
רָעֹ֣ות rāʕˈôṯ רָעָה evil
שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
כִּ֥י kˌî כִּי that
פָעֲל֖וּ fāʕᵃlˌû פעל make
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
וְ wᵊ וְ and
גַנָּ֣ב ḡannˈāv גַּנָּב thief
יָבֹ֔וא yāvˈô בוא come
פָּשַׁ֥ט pāšˌaṭ פשׁט strip off
גְּד֖וּד gᵊḏˌûḏ גְּדוּד band
בַּ ba בְּ in
הַ the
חֽוּץ׃ ḥˈûṣ חוּץ outside
7:1. cum sanare vellem Israhel revelata est iniquitas Ephraim et malitia Samariae quia operati sunt mendacium et fur ingressus est spolians latrunculus foris
When I would have healed Israel, the iniquity of Ephraim was discovered, and the wickedness of Samaria, for they have committed falsehood, and the thief is come in to steal, the robber is without.
7:1. When I was willing to heal Israel, the iniquity of Ephraim was discovered, and the malice of Samaria, for they had been manufacturing lies. And the thief steals from inside, the robber from outside.
7:1. When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, [and] the troop of robbers spoileth without.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Когда Я врачевал Израиля, открылась неправда Ефрема. Пророк хочет сказать, что по мере того, как Господь употреблял разнообразные средства для исправления народа, религиозно-нравственное растление народного организма, грехи его выступали еще ярче.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without. 2 And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face. 3 They make the king glad with their wickedness, and the princes with their lies. 4 They are all adulterers, as an oven heated by the baker, who ceaseth from raising after he hath kneaded the dough, until it be leavened. 5 In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners. 6 For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire. 7 They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that calleth unto me.
Some take away the last words of the foregoing chapter, and make them the beginning of this: "When I returned, or would have returned, the captivity of my people, when I was about to come towards them in ways of mercy, even when I would have healed Israel, then the iniquity of Ephraim (the country and common people) was discovered, and the wickedness of Samaria, the court and the chief city." Now, in these verses, we may observe,
I. A general idea given of the present state of Israel, v. 1, 2. See how the case now stood with them.
1. God graciously designed to do well for them: I would have healed Israel. Israel were sick and wounded; their disease was dangerous and malignant, and likely to be fatal, Isa. i. 6. But God offered to be their physician, to undertake the cure, and there was balm in Gilead sufficient to recover the health of the daughter of his people; their case was bad, but it was not desperate, nay, it was hopeful, when God would have healed Israel. (1.) He would have reformed them, would have separated between them and their sins, would have purged out the corruptions that were among them, by his laws and prophets. (2.) He would have delivered them out of their troubles, and restored to them their peace and prosperity. Several healing attempts were made, and their declining state seemed sometimes to be in a hopeful way of recovery; but their own folly put them back again. Note, If sinful miserable souls be not healed and helped, but perish in their sin and misery, they cannot lay the blame on God, for he both could and would have healed them; he offered to take the ruin under his hand. And there are some special seasons when God manifests his readiness to heal a distempered church and nation, now and then a hopeful crisis, which, if carefully watched and improved, might, even when the case is very bad, turn the scale for life and health.
2. They stood in their own light and put a bar in their own door. When God would have healed them, when they bade fair for reformation and peace, then their iniquity was discovered and their wickedness, which stopped that current of God's favours, and undid all again. (1.) Then, when their case came to be examined and enquired into, in order to their cure, that wickedness which had been concealed and palliated was found out; not that it was ever hid from God, but he speaks after the manner of men; as a surgeon, when he probes a wound in order to the cure of it and finds that it touches the vitals and is incurable, goes no further in his endeavour to cure it, so, when God came down to see the case of Israel (as the expression is, Gen. xviii. 21), with kind intentions towards them, he found their wickedness so very flagrant, and them so hardened in it, so impudent and impenitent, that he could not in honour show them the favour he designed them. Note, Sinners are not healed because they would not be healed. Christ would have gathered them, and they would not. (2.) Then, when some endeavours were used to reform and reclaim them, that wickedness which had been restrained and kept under broke out; and from God's steps towards the healing of them they took occasion to be so much the more provoking. When endeavours were used to reform them vice grew more impetuous, more outrageous, and swelled so much the higher, as a stream when it is damned up. When they began to prosper they grew more proud, wanton, and secure, and so stopped the progress of their cure. Note, It is sin that turns away good things from us when they are coming towards us; and it is the folly and ruin of multitudes that, when God would do well for them, they do ill for themselves. And what was it that did them this mischief? In one word, they commit falsehood; they worship idols (so some), defraud one another (so others), or, rather, they dissemble with God in their professions of repentance and regard to him. They say that they are desirous to be healed by him, and, in order to that, willing to be ruled by him; but they lie unto him with their mouth and flatter him with their tongue.
3. A practical disbelief of God's omniscience and government was at the bottom of all their wickedness (v. 2): "They consider not in their hearts, they never say it to their own hearts, never think of this, that I remember all their wickedness." As if God could not see it, though he is all eye, or did not heed it, though his name is Jealous, or had forgotten it, though he is an eternal mind that can never be unmindful, or would not reckon for it, though he is the Judge of heaven and earth. This is the sinner's atheism; as good say that there is no God as say that he is either ignorant or forgetful, that there is none that judges in the earth as that he remembers not the things he is to give judgment upon. It is a high affront they put upon God; it is a damning cheat they put upon themselves; they say, The Lord shall not see, Ps. xciv. 7. They cannot but know that God remembers all their works; they have been told it many a time; nay, if you ask them, they cannot but own it, and yet they do not consider it; they do not think of it when they should, and with application to themselves and their own works, else they would not, they durst not, do as they do. But the time will come when those who thus deceive themselves shall be undeceived: "Now their own doings have beset them about, that is, they have come at length to such a pitch of wickedness that their sins appear on every side of them; all their neighbours see how bad they are, and can they think that God does not see it?" Or, rather, "The punishment of their doings besets them about; they are surrounded and embarrassed with troubles, so that they cannot get out, by which it appears that the sins they smart for are before my face, not only that I have seen them, but that I am displeased at them;" for, till God by pardoning our sins has cast them behind his back, they are still before his face. Note, Sooner or later, God will convince those who do not now consider it that he remembers all their works.
4. God had begun to contend with them by his judgments, in earnest of what was further coming: The thief comes in, and the troop of robbers spoils without. Some take this as an instance of their wickedness, that they robbed and spoiled one another. Nec hospes ab hospite tutus--The host and the guest stand in fear of each other. It seems rather to be a punishment of their sin; they were infested with secret thieves among themselves, that robbed their houses and shops and picked their pockets, and troops of robbers, foreign invaders, that with open violence spoiled abroad; so far was Israel from being healed that they had fresh wounds given them daily by robbers and spoilers; and all this the effect of sin, all to punish them for robbing God, Isa. xlii. 24; Mal. iii. 8, 11.
II. A particular account of the sins of the court, of the king and princes, and those about them, and the tokens of God's displeasure that they were under for them.
1. Their king and princes were pleased with the wickedness and profaneness of their subjects, who were emboldened thereby to be so much them ore wicked (v. 3): They make the king and princes glad with their wickedness. It pleased them to see the people conform to their wicked laws and examples, in the worship of their idols, and other instances of impiety and immorality, and to hear them flatter and applaud them in their wicked ways. When Herod saw that his wickedness pleased the people he proceeded further in it, much more will the people do so when they see that it pleases the prince, Acts xii. 3. Particularly, they made them glad with their lies, with the lying praises with which they crowned the favourites of the prince and the lying calumnies and censures with which they blackened those whom they knew the princes had a dislike to. Those who show themselves pleased with slanders and ill-natured stories shall never want those about them who will fill their ears with such stories. Prov. xxix. 12, If a ruler hearken to lies, all his servants are wicked, and will make him glad with their lies.
2. Drunkenness and revelling abound much at the court, v. 5. The day of our king was a merry day with them, either his birth-day or his inauguration-day, of which it is probable that they had an anniversary observation, or perhaps it was some holiday of his appointing, which was therefore called his day; on that day the princes met to drink the king's health, and got him among them, to be merry, and made him sick with bottles of wine. It should seem the king did not ordinarily drink to excess, but he was not upon a high day brought to it by the artifices of the princes, tempted by the goodness of the wine, the gaiety of the company, or the healths they urged; and so little was he used to it that it made him sick; and it is justly charged as a crime, as crimen læsæ majestatis--treason, upon those who thus imposed upon him and made him sick; nor would it serve for an excuse that it was the day of their king, but was rather an aggravation of the crime, that, whey they pretended to do him honour, they dishonoured him to the highest degree. If it is a great affront and injury to a common person to make him drunk, and there is a woe to those that do it (Hab. ii. 15), much more to a crowned head; for the greater any man's dignity is the greater disgrace it is to him to be drunk. It is not for kings, O Lemuel! it is not for kings, to drink wine, Prov. xxxi. 4, 5. See what a prejudice the sin of drunkenness is to a man, to a king. (1.) In his health; it made him sick. It is a force upon nature; and strange it is by what charms men, otherwise rational enough, can be drawn to that which besides the offence it gives to God, and the damage it does to their spiritual and eternal welfare, is a present disorder and distemper to their own bodies. (2.) In his honour; for, when he was thus intoxicated, he stretched out his hand with scorners; then he that was entrusted with the government of a kingdom lost the government of himself, and so far forgot, [1.] The dignity of a king that he made himself familiar with players and buffoons, and those whose company was a scandal. [2.] The duty of a king that he joined in confederacy with atheists, and the profane scoffers at religion, whom he ought to have silenced and put to shame; he sat in the seat of the scornful, of those that had arrived at the highest pitch of impiety; he struck in with them, said as they said, did as they did, and exerted his power, and stretched forth the hand of his government, in concurrence with them. Goodness and good men are often made the song of the drunkards (Ps. lxix. 12; xxxv. 16); but woe unto thee, O land! when thy king is such a child as to stretch forth his hand with those that make them so, Eccl. x. 16.
3. Adultery and uncleanness prevailed much among the courtiers. This is spoken of v. 4, 6, 7, and the charge of drunkenness comes in in the midst of this article; for wine is oil to the fire of lust, Prov. xxiii. 33. Those that are inflamed with fleshly lusts, that are adulterers (v. 4), are here again and again compared to an oven heated by the baker (v. 4): They have made ready their heart like an oven (v. 6); they are all hot as an oven, v. 7. Note, (1.) An unclean heart is like an oven heated; and the unclean lusts and affections of it are as the fuel that makes it hot. It is an inward fire, it keeps the heat within itself; so adulterers and fornicators secretly burn in lust, as the expression is, Rom. i. 27. The heat of the oven is an intense heat, especially as it is here described; he that heats it stirs up the fire, and ceases not from raising it up, till the bread is ready to be put in, being kneaded and leavened, all which only signifies that they are like an oven when it is at the hottest; nay, when it is too hot for the baker (so the learned Dr. Pocock), when it is hotter than he would have it, so that the raiser up of the fire ceases as long as while the dough that is kneaded is in the fermenting, that the heat may abate a little. Thus fiery hot are the lusts of an unclean heart. (2.) The unclean wait for an opportunity to compass their wicked desires; having made ready their heart like an oven, they lie in wait to catch their prey. The eye of the adulterer waits for the twilight, Job xxiv. 15. Their baker sleeps all the night, but in the morning it burns as a flaming fire. As the baker, having kindled a fire in his oven and laid sufficient fuel to it, goes to bed, and sleeps all night, and in the morning finds his oven well heated, and ready for his purpose, so these wicked people, when they have laid some wicked plot, and formed a design for the gratifying of some covetous, ambitious, revengeful, or unclean lusts, have their hearts so fully set in them to do evil that, though they may stifle them for a while, yet the fire of corrupt affections is still glowing within, and, as soon as ever there is an opportunity for it, their purposes which they have compassed and imagined break out into overt acts, as a fire flames out when it has vent given it. Thus they are all hot as an oven. Note, Lust in the heart is like fire in an oven, puts it into a heat; but the day is coming when those who thus make themselves like a fiery oven with their own vile affections, if that fire be not extinguished by divine grace, shall be made as a fiery oven by divine wrath (Ps. xxi. 9), when the day comes that shall burn as an oven, Mal. iv. 1.
4. They resist the proper methods of reformation and redress: They have devoured their judges, those few good judges that were among them, that would have put out these fires with which they were heated; they fell foul upon them, and would not suffer them to do justice, but were ready to stone them, and perhaps did so; or, as some think, they provoked God to deprive them of the blessing of magistracy and to leave all in confusion: All their kings have fallen one after another, and their families with them, which could not but put the kingdom into confusion, crumble it into contending parties, and occasion a great deal of bloodshed. There are heart-burnings among them; they are hot as an oven with rage and malice at one another, and this occasions the devouring of their judges, the falling of their kings. For the transgressions of a land many are the princes thereof, Prov. xxviii. 2. But in the midst of all this trouble and disorder there is none among them that calls unto God, that sees his hand stretched out against them in these judgments, and deprecates the strokes of it, none, or next to none, that stir up themselves to take hold on God, Isa. lxiv. 7. Note, Those are not only heated with sin, but hardened in sin, that continue to live without prayer even when they are in trouble and distress.
Adam Clarke: Commentary on the Bible - 1831
7:1: When I would have healed Israel - As soon as one wound was healed, another was discovered. Scarcely was one sin blotted out till another was committed.
The thief cometh in - Their own princes spoil them.
The troop of robbers spoileth without - The Assyrians, under different leaders, waste and plunder the country.
Albert Barnes: Notes on the Bible - 1834
7:1: When I would have healed Israel - God begins anew by appealing to Israel, that all which He had done to heal them, had but served to make their sin more evident, and "that," from highest to lowest, as to all manners and ways of sin. When the flash of God's light on the sinner's conscience enlightens it not, it only discloses its darkness. The name "Israel" includes the whole people; the names, Ephraim and Samaria, probably are meant to designate the chief among them, Ephraim having been their royal tribe, and being the chief tribe among them; Samaria being their royal city. The sins, which Hoses denounces in this chapter, are chiefly the sins of the great, which, from them, had spread among the people. Whatever healing methods God had used, whether through the teaching of the prophets or through His own fatherly chastisements, they "would not hearken nor be amended, but ran on still more obstinately in their evil courses. The disease pRev_ailed against the remedy, and was irritated by it, so that the remedy served only to "lay open" the extent of its malignity, and to shew that there was worse in it, than did at first appear" . Paul says of all human nature. "When the commandment came, sin Rev_ived" Rom 7:9.
Apart from grace, the knowledge of good only enhances evil. : "So, when God, made Man, present and visible, willed to "heal Israel," then that iniquity of the Jews and wickedness of the Scribes and Pharisees was discovered, whereof this iniquity of Ephraim and wickedness of Samaria was a type. For an evil spirit goaded them to mock, persecute, blaspheme the Teacher of repentance who, together with the word of preaching, did works, such as none other man did. For Christ pleased them not, a Teacher of repentance, persuading to poverty, a Pattern of humility, a Guide to meekness, a Monitor to mourn for sins, a Proclaimer of righteousness, a Requirer of mercy, a Praiser of purity of heart, a Rewarder of peace, a Consoler of those who suffered persecution for righteousness' sake. Why did they reject, hate, persecute, Him who taught thus? Because they loved all contrary thereto, and wished for a Messiah, who should exalt them in this world, and disturb the peace of nations, until he should by war subdue to their empire all the rest of the world, build for them on earth a Jerusalem of gold and gems, and fulfill their covetousness in all things of this sort.
This their mind He once briefly expressed; "How can ye believe which receive honor one of another, and seek not the honor which cometh from God only?" Joh 5:24. They persecuted Him then who willed to heal them, as madmen strike the physician offering them medicine, nor did they cease, until they required Him their King to be crucified. Thus was the "iniquity of Ephraim and wickedness of Samaria discovered," yet filled up by them; and so they filled up the measure of their fathers, and discovered and testified, that they were of the same mind with their fathers. In all these things they "committed falsehood," lying against, their King whom they denied, and accused as seditious."
For they - (i. e. all of them) commit falsehood Falsehood was the whole habit and tissue of their lives. : "They dealt falsely in all their doings both with God and man, being hypocritical and false in all their words and doings, given to fraud and deceit, from the highest to the lowest." Night and day; in silence and in open violence; "within," where all seemed guarded and secure, and "without," in open defiance of law and public justice; these deeds of wrong went on in an unceasing round. In the night, "the thief cometh in," breaking into people's houses and pillaging secretly; "a troop of robbers spoileth without," spreading their ravages far and wide, and desolating without resistance. It was all one state of anarchy, violence, and disorganization.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: I would: Jer 51:9; Mat 23:37; Luk 13:34, Luk 19:42
the iniquity: Hos 4:17, Hos 6:8, Hos 8:9; Isa 28:1; Mic 6:16
wickedness: Heb. evils, Hos 8:5, Hos 10:5; Eze 16:46, Eze 23:4; Amo 8:14
they commit: Hos 5:1, Hos 6:10, Hos 11:12, Hos 12:1; Isa 59:12; Jer 9:2-6; Mic 7:3-7
the troop: Hos 6:9
spoileth: Heb. strippeth
Carl Friedrich Keil and Franz Delitzsch
7:1
In the first strophe (Hos 7:1-7) the exposure of the moral depravity of Israel is continued. Hos 7:1. "When I heal Israel, the iniquity of Ephraim, reveals itself, and the wickedness of Samaria: for they practise deceit; and the thief cometh, the troop of robbers plundereth without. Hos 7:2. And they say not in their heart, I should remember all their wickedness. Now their deeds have surrounded them, they have occurred before my face. Hos 7:3. They delight the king with their wickedness, and princes with their lies." As the dangerous nature of a wound is often first brought out by the attempt to heal it, so was the corruption of Israel only brought truly to light by the effort to stem it. The first hemistich of Hos 7:1 is not to be referred to the future, nor is the healing to be understood as signifying punishment, as Hitzig supposes; but the allusion is to the attempts made by God to put a stop to the corruption, partly by the preaching of repentance and the reproofs of the prophets, and partly by chastisements designed to promote reformation. The words contain no threatening of punishment, but a picture of the moral corruption that had become incurable. Here again Ephraim is not the particular tribe, but is synonymous with Israel, the people or kingdom of the ten tribes; and Samaria is especially mentioned in connection with it, as the capital and principal seat of the corruption of morals, just as Judah and Jerusalem are frequently classed together by the prophets. The lamentation concerning the incurability of the kingdom is followed by an explanatory notice of the sins and crimes that are openly committed. Sheqer, lying, i.e., deception both in word and deed towards God and man, theft and highway robbery and not fear of the vengeance of God. "Accedit ad haec facinora securitas eorum ineffabilis" (Marck). They do not consider that God will remember their evil deeds, and punish them; they are surrounded by them on all sides, and perform them without shame or fear before the face of God Himself. These sins delight both king and prince. To such a depth have even the rulers of the nation, who ought to practise justice and righteousness, fallen, that they not only fail to punish the sins, but take pleasure in their being committed.
Geneva 1599
7:1 When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and (a) the thief cometh in, [and] the troop of robbers spoileth without.
(a) Meaning that there was no one type of vice among them, but that they were subject to all wickedness, both secret and open.
John Gill
7:1 When I would have healed Israel,.... Or rather, "when I healed Israel" (k); for this is not to be understood of a velleity, wish, or desire of healing and saving them, as Jarchi; nor of a bare attempt to do it by the admonitions of the prophets, and by corrections in Providence; but of actual healing them; and by which is meant, not healing them in a spiritual and religious sense, as in Hos 6:1; but in a political sense, of the restoring of their civil state to a more flourishing condition; which was done in the times of Jeroboam the son of Joash, as Kimchi rightly observes; who restored the coast of Israel, from the entering of Hamath, unto the sea of the plain, 4Kings 14:25;
then the iniquity of Ephraim was discovered, and the wickedness of Samaria; some refer this to the times of Jeroboam the first, and that the sense is, that the Lord having cured Israel of the idolatry introduced by Solomon, quickly a new scene of idolatry broke out in Ephraim, or the ten tribes, of which Samaria was the metropolis; for Jeroboam soon set up the calves at Dan and Bethel to be worshipped; but it does not appear that Israel was corrupted with the idolatry of Solomon, and needed a cure then; nor was Samaria built in Jeroboam's time: others apply it to the times of Jehu, who, though he slew the worshippers of Baal, and broke his images, and destroyed him out of Israel, yet retained the worship of the calves at Dan and Bethel, 4Kings 10:25; so, though they were healed of one sort of idolatry, another prevailed. It is right, in both these senses, that the iniquity of Ephraim, and wickedness or wickednesses of Samaria, are taken for the idolatrous worship of the golden calves; but then it respects the times of Jeroboam the second, the son of Joash, in whose days Israel was prosperous; and yet these superstitious and idolatrous practices of worship were flagrant and notorious, were countenanced by the king and his courtiers that dwelt at Samaria, as is clear from Amos 7:10; which was an instance of great ingratitude to the Lord;
for they commit falsehood; among themselves, lying to one another, and deceiving each other; or to God, deal falsely with him, are guilty of false worship, worshipping idols, which are vanities and lies:
and the thief cometh in, and the troop of robbers spoileth without; which may be interpreted either of their sins, their sins in general, both private and public; and their sins of theft and robbery in particular; both such as were committed in houses by the thief privately entering there, and by a gang of robbers in the streets, or on the highway: so the Targum,
"in the night they thieve in houses, and in the day they rob on the plain,''
or fields: or else of punishment for their sins; and then the words may be rendered (l), "therefore the thief entereth in, and the troop" or "army spreads without"; this thief was Shallum, who came in to kill and to steal; he slew Zachariah the son of Jeroboam, after he had reigned six months, and usurped the kingdom, and so put an end to the family of Jehu, according as the Lord had threatened, 4Kings 8:12; the troop or army is the Assyrian army under Pul, who came against Menahem, king of Israel, of whom he exacted a tribute, and departed, 4Kings 15:19; so Cocceius.
(k) "dum curo", Junius & Tremellius; "dum medeor", Piscator, Zanchius, Calvin; "quando sanavi, vel sano", Schmidt. (l) "ideo fur ingreditur", Munster. So some in Drusius.
John Wesley
7:1 Of Ephraim - Of Ephraim the chief tribe of this revolting kingdom.
Robert Jamieson, A. R. Fausset and David Brown
7:1 REPROOF OF ISRAEL. (Hos. 7:1-16)
Probably delivered in the interreign and civil war at Pekah's death; for Hos 7:7, "all their kings . . . fallen," refers to the murder of Zechariah, Shallum, Menahem, Pekahiah, and Pekah. In Hos 7:8 the reference seems to be to Menahem's payment of tribute to Pul, in order to secure himself in the usurped throne, also to Pekah's league with Rezin of Syria, and to Hoshea's connection with Assyria during the interregnum at Pekah's death [MAURER].
I would have healed Israel--Israel's restoration of the two hundred thousand Jewish captives at God's command (2Chron 28:8-15) gave hope of Israel's reformation [HENDERSON]. Political, as well as moral, healing is meant. When I would have healed Israel in its calamitous state, then their iniquity was discovered to be so great as to preclude hope of recovery. Then he enumerates their wickedness: "The thief cometh in (indoors stealthily), and the troop of robbers spoileth without" (out-of-doors with open violence).
7:27:2: Զի մրմնջեսցեն ՚ի միասին, որպէս մրմնջեն ՚ի միտս իւրեանց. զամենայն չարիս նոցա յիշեցի. արդ՝ պաշարեցին զնոսա խորհուրդք նոցա. յանդիման երեսաց իմոց եղեն[10399]։ [10399] Ոմանք. Մրմնջեն ՚ի սիրտս իւրե՛՛... չարիս նորա յիշեցի. արդ՝ պաշարեցին զիս խորհ՛՛։
2 նրանք միասին կը մրմնջեն,ինչպէս մրմնջում են մարդիկ իրենց մտքում.նրանց բոլոր չարիքները յիշեցի. նրանց խորհուրդները պաշարեցին նրանց,եւ նրանք յայտնուեցին իմ առաջ:
2 Իրենք չեն մտածեր, Թէ ես իրենց բոլոր չարութիւնը կը յիշեմ։Հիմա իրենց գործերը զիրենք պաշարեցին, Անոնք իմ երեսիս առջեւն են։
[65]Զի մրմնջեսցեն ի միասին, որպէս մրմնջեն ի միտս իւրեանց`` զամենայն չարիս նոցա յիշեցի. արդ պաշարեցին զնոսա խորհուրդք նոցա, յանդիման երեսաց իմոց եղեն:

7:2: Զի մրմնջեսցեն ՚ի միասին, որպէս մրմնջեն ՚ի միտս իւրեանց. զամենայն չարիս նոցա յիշեցի. արդ՝ պաշարեցին զնոսա խորհուրդք նոցա. յանդիման երեսաց իմոց եղեն[10399]։
[10399] Ոմանք. Մրմնջեն ՚ի սիրտս իւրե՛՛... չարիս նորա յիշեցի. արդ՝ պաշարեցին զիս խորհ՛՛։
2 նրանք միասին կը մրմնջեն,ինչպէս մրմնջում են մարդիկ իրենց մտքում.նրանց բոլոր չարիքները յիշեցի. նրանց խորհուրդները պաշարեցին նրանց,եւ նրանք յայտնուեցին իմ առաջ:
2 Իրենք չեն մտածեր, Թէ ես իրենց բոլոր չարութիւնը կը յիշեմ։Հիմա իրենց գործերը զիրենք պաշարեցին, Անոնք իմ երեսիս առջեւն են։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 Не помышляют они в сердце своем, что Я помню все злодеяния их; теперь окружают их дела их; они пред лицем Моим.
7:2 ὅπως οπως that way; how συνᾴδωσιν συναδω as; how συνᾴδοντες συναδω the καρδίᾳ καρδια heart αὐτῶν αυτος he; him πάσας πας all; every τὰς ο the κακίας κακια badness; vice αὐτῶν αυτος he; him ἐμνήσθην μναομαι remember; mindful νῦν νυν now; present ἐκύκλωσεν κυκλοω encircle; surround αὐτοὺς αυτος he; him τὰ ο the διαβούλια διαβουλιον he; him ἀπέναντι απεναντι before; contrary τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ἐγένοντο γινομαι happen; become
7:2 וּ û וְ and בַל־ val- בַּל not יֹֽאמְרוּ֙ yˈōmᵊrû אמר say לִ li לְ to לְבָבָ֔ם lᵊvāvˈām לֵבָב heart כָּל־ kol- כֹּל whole רָעָתָ֖ם rāʕāṯˌām רָעָה evil זָכָ֑רְתִּי zāḵˈārᵊttî זכר remember עַתָּה֙ ʕattˌā עַתָּה now סְבָב֣וּם sᵊvāvˈûm סבב turn מַֽעַלְלֵיהֶ֔ם mˈaʕallêhˈem מַעֲלָל deed נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart פָּנַ֖י pānˌay פָּנֶה face הָיֽוּ׃ hāyˈû היה be
7:2. et ne forte dicant in cordibus suis omnem malitiam eorum me recordatum nunc circumdederunt eos adinventiones suae coram facie mea factae suntAnd lest they may say in their hearts, that I remember all their wickedness: their own devices now have beset them about, they have been done before my face.
2. And they consider not in their hearts that I remember all their wickedness: now have their own doings beset them about; they are before my face.
7:2. And, so that they may not say in their hearts that I am the one who has called to mind all of their wickedness: now their own inventions have encircled them. These things have happened in my presence.
7:2. And they consider not in their hearts [that] I remember all their wickedness: now their own doings have beset them about; they are before my face.
And they consider not in their hearts [that] I remember all their wickedness: now their own doings have beset them about; they are before my face:

7:2 Не помышляют они в сердце своем, что Я помню все злодеяния их; теперь окружают их дела их; они пред лицем Моим.
7:2
ὅπως οπως that way; how
συνᾴδωσιν συναδω as; how
συνᾴδοντες συναδω the
καρδίᾳ καρδια heart
αὐτῶν αυτος he; him
πάσας πας all; every
τὰς ο the
κακίας κακια badness; vice
αὐτῶν αυτος he; him
ἐμνήσθην μναομαι remember; mindful
νῦν νυν now; present
ἐκύκλωσεν κυκλοω encircle; surround
αὐτοὺς αυτος he; him
τὰ ο the
διαβούλια διαβουλιον he; him
ἀπέναντι απεναντι before; contrary
τοῦ ο the
προσώπου προσωπον face; ahead of
μου μου of me; mine
ἐγένοντο γινομαι happen; become
7:2
וּ û וְ and
בַל־ val- בַּל not
יֹֽאמְרוּ֙ yˈōmᵊrû אמר say
לִ li לְ to
לְבָבָ֔ם lᵊvāvˈām לֵבָב heart
כָּל־ kol- כֹּל whole
רָעָתָ֖ם rāʕāṯˌām רָעָה evil
זָכָ֑רְתִּי zāḵˈārᵊttî זכר remember
עַתָּה֙ ʕattˌā עַתָּה now
סְבָב֣וּם sᵊvāvˈûm סבב turn
מַֽעַלְלֵיהֶ֔ם mˈaʕallêhˈem מַעֲלָל deed
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
פָּנַ֖י pānˌay פָּנֶה face
הָיֽוּ׃ hāyˈû היה be
7:2. et ne forte dicant in cordibus suis omnem malitiam eorum me recordatum nunc circumdederunt eos adinventiones suae coram facie mea factae sunt
And lest they may say in their hearts, that I remember all their wickedness: their own devices now have beset them about, they have been done before my face.
7:2. And, so that they may not say in their hearts that I am the one who has called to mind all of their wickedness: now their own inventions have encircled them. These things have happened in my presence.
7:2. And they consider not in their hearts [that] I remember all their wickedness: now their own doings have beset them about; they are before my face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Народ не сознает своих преступлений он так в них погряз, что как бы окружен ими. Чтение слав. текста "яко да воспоют вкупе, аки поющий сердцем своим" возникло из своеобразного понимания LXX-ю подлинника. - Вместо слов (окружают их) дела их в слав. "совести их" diaboulia, каковым термином LXX переводят евр. maallej и в Ос IV:9; V:4.
Adam Clarke: Commentary on the Bible - 1831
7:2: They consider not in their hearts - They do not consider that my eye is upon all their ways; they do not think that I record all their wickedness; and they know not their own evil doings are as a host of enemies encompassing them about.
Albert Barnes: Notes on the Bible - 1834
7:2: And they consider not in their hearts - Literally, (as in the E. M) "they say not to their hearts." The conscience is God's voice to the heart from within; man's knowledge of the law of God, and his memory of it, is man's voice, reminding his heart and rebellious affections to abide in their obedience to God. God speaks through the heart, when by His secret inspirations he recalls it to its duty. Man speaks to his own heart, when he checks its sinful or passionate impulses by the rule of God's law, "Thou shalt not." "At first, people feel the deformity of certain sorts of wickedness. When accustomed to them, people think that God is indifferent to what no longer shocks themselves." "They say not to their heart" anymore, that "God remembers them."
I remember all their wickedness - This was the root of "all their wickedness," want of thought. They would not stop to say to themselves, that God not only saw, but "remembered their wickedness," and not only this, but that He remembered it all. Many will acknowledge that God sees them. He sees all things, and so them also. This is a part of His natural attribute of omniscience. It costs them nothing to own it. But what God "remembers, that" He will repay. This belongs to God's attributes, as the moral Governor of the world; and this, man would gladly forget. But in vain. God does "remember," and remembers in order to punish. "Now," at the very moment when man would not recall this to his own heart, "their own doings have beset them about; they are before my face." Unless or until man repent, God sees man continually, encompassed by all his past evil deeds; they surround him, accompany him, whithersoever he goeth; they attend him, like a band of followers; they lie down with him, they await him at his awakening; they live with him, but they do not die with him; they encircle him, that he should in no wise escape them, until he come attended by them, as witnesses against him, at the judgmentseat of God. "His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. God remembers all their wickedness" Pro 5:22.
Then He will requite "all;" not the last sins only, but all. So when Moses interceded for his people after the sin of the calf, God says to him, "go lead the people unto the place, of which I have spoken unto thee; behold My Angel shall go before thee; nevertheless, in the day when I visit, I will visit their sin upon them" Exo 32:34; and of the sins of Israel and their enemies; "Is not this laid up in store with Me, and sealed up among My treasures? to Me belongeth "vengeance and recompense; their foot shall slide in due time" Deu 32:34-35. The sins, forgotten by man, are remembered by God, and are requited all together in the end. A slight image of the Day of Judgment, "the Day of wrath and Rev_elation of the righteous judgment of God, against" which the hard and impenitent heart "treasures up unto itself wrath!"
They are before My face - All things, past, present, and to come, are present before God. He sees all things which have been, or which are, or which shall be, or which could be, although He shall never will that they should be, in one eternal, unvarying, present. To what end then for man to cherish an idle hope, that God will not remember, what He is ever seeing? In vain wouldest thou think, that the manifold ways of man are too small, too intricate, too countless, to be remembered by God. God says, "They are before My Face."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: consider not in: Heb. say not to, Deu 32:29; Psa 50:22; Isa 1:3, Isa 5:12, Isa 44:19
I remember: Hos 9:9; Psa 25:7; Jer 14:10; Amo 8:7; Luk 12:2; Co1 4:5
their own: Num 32:23; Job 20:11-29; Psa 9:16; Pro 5:22; Isa 26:16; Jer 2:19, Jer 4:18
are before: Job 34:21; Psa 90:8; Pro 5:21; Jer 16:17, Jer 32:19; Heb 4:13
John Gill
7:2 And they consider not in their hearts that I remember all their wickedness,.... That is, the people of the ten tribes, and the inhabitants of Samaria, whose iniquity and wickedness are said to be discovered, and to be very notorious: and yet "they said not to their hearts" (m), as in the original text; they did not think within themselves; they did not commune with their own hearts; they did not put themselves in mind, or put this to their consciences, that the Lord saw all their wicked actions, their idolatry, falsehood, thefts, and robberies, and whatsoever they were guilty of; that the Lord took notice of them, and put them down in the book of his remembrance, in order to call them to an account, and punish them for them:
now their own doings have beset them about; or, "that now their own doings", &c. (n); they do not consider in their hearts that their sins are all around them, on every side, committed by them openly, and in abundance, and are notorious to all their neighbours, and much more to the omniscient God: and that
they are before my face; so the Targum,
"which are revealed before me;''
were manifest in his sight, before whom all things are; but this they did not consider, and therefore went on in that bold and daring manner they did. Some understand these clauses of the punishment of their sins, which should surround them on every side, that they should not be able to escape, like persons closely besieged in a city, that they cannot get out; alluding to the future siege of Samaria, when it would be a plain case, though they did not now think of it, that all their sins were before the Lord, and were observed by him.
(m) "et non dicebant ad cor suum", Cocceius; "et non dicunt cordi suo", Schmidt. (n) "quod circumdent ipsos opera eorum", Schmidt.
John Wesley
7:2 Own doings - The guilt and punishment of the works they have done; their own doings, not their fathers, as the incorrigible are ready to complain. Beset them - As an enemy invests a town on every side. Before my face - All their ways were under mine eye.
Robert Jamieson, A. R. Fausset and David Brown
7:2 consider not in their hearts--literally "say not to," &c. (Ps 14:1).
that I remember--and will punish.
their own doings have beset them about--as so many witnesses against them (Ps 9:16; Prov 5:22).
before my face-- (Ps 90:8).
7:37:3: Չարեօք իւրեանց ուրա՛խ արարին զթագաւորն, եւ ստութեամբ իւրեանց զիշխանս[10400]։ [10400] Ոմանք. Ուրախ արարին զթագաւորս։
3 Իրենց չարիքներով ուրախացրին թագաւորինեւ իրենց ստերով՝ իշխաններին:
3 Իրենց չարութիւնովը՝ թագաւորը Ու իրենց ստութիւններովը իշխանները կ’ուրախացնեն։
Չարեօք իւրեանց ուրախ արարին զթագաւորն, եւ ստութեամբ իւրեանց զիշխանս:

7:3: Չարեօք իւրեանց ուրա՛խ արարին զթագաւորն, եւ ստութեամբ իւրեանց զիշխանս[10400]։
[10400] Ոմանք. Ուրախ արարին զթագաւորս։
3 Իրենց չարիքներով ուրախացրին թագաւորինեւ իրենց ստերով՝ իշխաններին:
3 Իրենց չարութիւնովը՝ թագաւորը Ու իրենց ստութիւններովը իշխանները կ’ուրախացնեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 Злодейством своим они увеселяют царя и обманами своими князей.
7:3 ἐν εν in ταῖς ο the κακίαις κακια badness; vice αὐτῶν αυτος he; him εὔφραναν ευφραινω celebrate; cheer βασιλεῖς βασιλευς monarch; king καὶ και and; even ἐν εν in τοῖς ο the ψεύδεσιν ψευδος falsehood; fallacy αὐτῶν αυτος he; him ἄρχοντας αρχων ruling; ruler
7:3 בְּ bᵊ בְּ in רָעָתָ֖ם rāʕāṯˌām רָעָה evil יְשַׂמְּחוּ־ yᵊśammᵊḥû- שׂמח rejoice מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וּ û וְ and בְ vᵊ בְּ in כַחֲשֵׁיהֶ֖ם ḵaḥᵃšêhˌem כַּחַשׁ leanness שָׂרִֽים׃ śārˈîm שַׂר chief
7:3. in malitia sua laetificaverunt regem et in mendaciis suis principesThey have made the king glad with their wickedness: and the princes with their lies.
3. They make the king glad with their wickedness, and the princes with their lies.
7:3. The king has rejoiced at their wickedness, and the leaders have rejoiced in their lies.
7:3. They make the king glad with their wickedness, and the princes with their lies.
They make the king glad with their wickedness, and the princes with their lies:

7:3 Злодейством своим они увеселяют царя и обманами своими князей.
7:3
ἐν εν in
ταῖς ο the
κακίαις κακια badness; vice
αὐτῶν αυτος he; him
εὔφραναν ευφραινω celebrate; cheer
βασιλεῖς βασιλευς monarch; king
καὶ και and; even
ἐν εν in
τοῖς ο the
ψεύδεσιν ψευδος falsehood; fallacy
αὐτῶν αυτος he; him
ἄρχοντας αρχων ruling; ruler
7:3
בְּ bᵊ בְּ in
רָעָתָ֖ם rāʕāṯˌām רָעָה evil
יְשַׂמְּחוּ־ yᵊśammᵊḥû- שׂמח rejoice
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וּ û וְ and
בְ vᵊ בְּ in
כַחֲשֵׁיהֶ֖ם ḵaḥᵃšêhˌem כַּחַשׁ leanness
שָׂרִֽים׃ śārˈîm שַׂר chief
7:3. in malitia sua laetificaverunt regem et in mendaciis suis principes
They have made the king glad with their wickedness: and the princes with their lies.
7:3. The king has rejoiced at their wickedness, and the leaders have rejoiced in their lies.
7:3. They make the king glad with their wickedness, and the princes with their lies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: They make the king glad - They pleased Jeroboam by coming readily into his measures, and heartily joining with him in his idolatry. And they professed to be perfectly happy in their change, and to be greatly advantaged by their new gods; and that the religion of the state now was better than that of Jehovah. Thus, they made all their rulers, "glad with their lies."
Albert Barnes: Notes on the Bible - 1834
7:3: They make the king glad with their wickedness - Wicked sovereigns and a wicked people are a curse to each other, each encouraging the other in sin. Their king, being wicked, had pleasure in their wickedness; and they, seeing him to be pleased by it, set themselves the more, to do what was evil, and to amuse him with accounts of their sins. Sin is in itself so shameful, that even the great cannot, by themselves, sustain themselves in it, without others to flatter them. A good and serious man is a reproach to them. And so, the sinful great corrupt others, both as aiding them in their debaucheries, and in order not to be reproached by their virtues, and because the sinner has a corrupt pleasure and excitement in hearing of tales of sin, as the good joy to hear of good. Whence Paul says, "who, knowing the judgment of God that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them" Rom 1:32.
But whereas, they all, kings, princes, and people, thus agreed and conspired in sin, and the sin of the great is the rarest destructive, the prophet here upbraids the people most for this common sin, apparently because they were free from the greater temptations of the great, and so their sin was the more willful. "An unhappy complaisance was the ruling character of Israel. It preferred its kings to God. Conscience was versatile, accommodating. Whatever was authorized by those in power, was approved." Ahab added the worship of Baal to that of the calves; Jehu confined himself to the sin of Jeroboam. The people acquiesced in the legalized sin. Much as if now, marriages, which by God's law are incest, or remarriages of the divorced, which our Lord pronounces adultery, were to be held allowable, because man's law ceases to annex any penalty to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Hos 5:11; Kg1 22:6, Kg1 22:13; Jer 5:31, Jer 9:2, Jer 28:1-4, Jer 37:19; Amo 7:10-13; Mic 6:16; Mic 7:3; Rom 1:32; Jo1 4:5
Geneva 1599
7:3 They make the (b) king glad with their wickedness, and the princes with their lies.
(b) They esteem their wicked king Jeroboam above God, and seek how to flatter and please him.
John Gill
7:3 They make the king glad with their wickedness,.... Not any particular king; not Jeroboam the first, as Kimchi; nor Jehu, as Grotius; if any particular king, rather Jeroboam the second; but their kings in general, as the Septuagint render it, in succession, one after another; who were highly delighted and pleased with the priests in offering sacrifice to the calves, and with the people in attending to that idolatrous worship, by which they hoped to secure the kingdom of Israel to themselves, and prevent the people going to Jerusalem to worship: it made them glad to the heart to hear them say that God was as well pleased with sacrifices offered at Dan and Bethel, as at Jerusalem:
and the princes with their lies; with their idols and idolatrous practices, which are vanity and a lie; though some interpret this of their flatteries, either of them, or their favourites; and of their calumnies and detractions of such they had a dislike of.
John Wesley
7:3 They - The courtiers in particular make it their work to invent pleasing wickedness, and to acquaint the king with it. With their lies - With false accusations against the innocent.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Their princes, instead of checking, "have pleasure in them that do" such crimes (Rom 1:32).
7:47:4: Ամենեքին շնացեալք, իբրեւ զթոնիր վառեալ յեփել, բորբոքեա՛լ ՚ի բոցոյ՝ եւ ՚ի զանգուածոյ ճարպոյ. մինչեւ խմորեսցին նոյն[10401] [10401] Ոմանք. Մինչեւ խմորեսցի նոյն. եւ ոմանք. խմորեսցին ընդ նոյն։
4 Բոլորը շնացան, ինչպէս թոնիրն է վառւումհաց թխելու համար բորբոքուած կրակից եւ ճարպի զանգուածից,մինչեւ այն խմորուի.
4 Ամէնքն ալ շնացող են, Տաք թոնիրի կը նմանին, Որուն հացագործը կը դադրեցնէ կրակը խառնելը Խմորը շաղելէն ետք, մինչեւ որ թթուի։
Ամենեքին շնացեալք, իբրեւ զթոնիր վառեալ [66]յեփել, բորբոքեալ ի բոցոյ եւ ի զանգուածոյ ճարպոյ մինչեւ խմորեսցի նոյն:

7:4: Ամենեքին շնացեալք, իբրեւ զթոնիր վառեալ յեփել, բորբոքեա՛լ ՚ի բոցոյ՝ եւ ՚ի զանգուածոյ ճարպոյ. մինչեւ խմորեսցին նոյն[10401]
[10401] Ոմանք. Մինչեւ խմորեսցի նոյն. եւ ոմանք. խմորեսցին ընդ նոյն։
4 Բոլորը շնացան, ինչպէս թոնիրն է վառւումհաց թխելու համար բորբոքուած կրակից եւ ճարպի զանգուածից,մինչեւ այն խմորուի.
4 Ամէնքն ալ շնացող են, Տաք թոնիրի կը նմանին, Որուն հացագործը կը դադրեցնէ կրակը խառնելը Խմորը շաղելէն ետք, մինչեւ որ թթուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 Все они пылают прелюбодейством, как печь, растопленная пекарем, который перестает поджигать ее, когда замесит тесто и оно вскиснет.
7:4 πάντες πας all; every μοιχεύοντες μοιχευω commit adultery ὡς ως.1 as; how κλίβανος κλιβανος oven καιόμενος καιω burn εἰς εις into; for πέψιν πεψις from; away τῆς ο the φλογός φλοξ blaze ἀπὸ απο from; away φυράσεως φυρασις till; until τοῦ ο the ζυμωθῆναι ζυμουσθαι he; him
7:4 כֻּלָּם֙ kullˌām כֹּל whole מְנָ֣אֲפִ֔ים mᵊnˈāʔᵃfˈîm נאף commit adultery כְּמֹ֣ו kᵊmˈô כְּמֹו like תַנּ֔וּר ṯannˈûr תַּנּוּר furnace בֹּעֵ֖רָה bōʕˌērā בער burn מֵֽ mˈē מִן from אֹפֶ֑ה ʔōfˈeh אֹפֶה baker יִשְׁבֹּ֣ות yišbˈôṯ שׁבת cease מֵעִ֔יר mēʕˈîr עור be awake מִ mi מִן from לּ֥וּשׁ llˌûš לושׁ knead בָּצֵ֖ק bāṣˌēq בָּצֵק dough עַד־ ʕaḏ- עַד unto חֻמְצָתֹֽו׃ ḥumṣāṯˈô חמץ be leavened
7:4. omnes adulterantes quasi clibanus succensus a coquente quievit paululum civitas a commixtione fermenti donec fermentaretur totumThey are all adulterers, like an oven heated by the baker: the city rested a little from the mingling of the leaven, till the whole was leavened.
4. They are all adulterers; they are as an oven heated by the baker; he ceaseth to stir , from the kneading of the dough until it be leavened.
7:4. They are all adulterers; like an oven heating up before baking, the city rested a little before the leaven was mixed in, until the whole was leavened.
7:4. They [are] all adulterers, as an oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened.
They [are] all adulterers, as an oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened:

7:4 Все они пылают прелюбодейством, как печь, растопленная пекарем, который перестает поджигать ее, когда замесит тесто и оно вскиснет.
7:4
πάντες πας all; every
μοιχεύοντες μοιχευω commit adultery
ὡς ως.1 as; how
κλίβανος κλιβανος oven
καιόμενος καιω burn
εἰς εις into; for
πέψιν πεψις from; away
τῆς ο the
φλογός φλοξ blaze
ἀπὸ απο from; away
φυράσεως φυρασις till; until
τοῦ ο the
ζυμωθῆναι ζυμουσθαι he; him
7:4
כֻּלָּם֙ kullˌām כֹּל whole
מְנָ֣אֲפִ֔ים mᵊnˈāʔᵃfˈîm נאף commit adultery
כְּמֹ֣ו kᵊmˈô כְּמֹו like
תַנּ֔וּר ṯannˈûr תַּנּוּר furnace
בֹּעֵ֖רָה bōʕˌērā בער burn
מֵֽ mˈē מִן from
אֹפֶ֑ה ʔōfˈeh אֹפֶה baker
יִשְׁבֹּ֣ות yišbˈôṯ שׁבת cease
מֵעִ֔יר mēʕˈîr עור be awake
מִ mi מִן from
לּ֥וּשׁ llˌûš לושׁ knead
בָּצֵ֖ק bāṣˌēq בָּצֵק dough
עַד־ ʕaḏ- עַד unto
חֻמְצָתֹֽו׃ ḥumṣāṯˈô חמץ be leavened
7:4. omnes adulterantes quasi clibanus succensus a coquente quievit paululum civitas a commixtione fermenti donec fermentaretur totum
They are all adulterers, like an oven heated by the baker: the city rested a little from the mingling of the leaven, till the whole was leavened.
7:4. They are all adulterers; like an oven heating up before baking, the city rested a little before the leaven was mixed in, until the whole was leavened.
7:4. They [are] all adulterers, as an oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Пророк говорил и о плотском прелюбодеянии, и о духовном, т. е. служении идолам. Пророк сравнивает народ распаляемый страстям, с пылающей печью. Как пекарь перестает поджигать печь только на короткое время (слав. "от примешения тука", от замешения теста), так и Израиль не надолго оставляет свою страсть, чтобы после отдыха снова ей отдаться.
Adam Clarke: Commentary on the Bible - 1831
7:4: As an oven heated by the baker - Calmet's paraphrase on this and the following verses expresses pretty nearly the sense: Hosea makes a twofold comparison of the Israelites; to an oven, and to dough. Jeroboam set fire to his own oven - his kingdom - and put the leaven in his dough; and afterwards went to rest, that the fire might have time to heat his oven, and the leaven to raise his dough, that the false principles which he introduced might infect the whole population. This prince, purposing to make his subjects relinquish their ancient religion, put, in a certain sense, the fire to his own oven, and mixed his dough with leaven. At first he used no violence, but was satisfied with exhorting them, and proclaiming a feast. This fire spread very rapidly, and the dough was very soon impregnated by the leaven. All Israel was seen running to this feast, and partaking in these innovations. But what shall become of the oven - the kingdom; and the bread - the people? The oven shall be consumed by these flames; the king, the princes, and the people shall be enveloped in the burning, Hos 7:7. Israel was put under the ashes, as a loaf well kneaded and leavened; but not being carefully turned, it was burnt on one side before those who prepared it could eat of it; and enemies and strangers came and carried off the loaf. See Hos 7:8, Hos 7:9. Their lasting captivity was the consequence of their wickedness and their apostasy from the religion of their fathers. On this explication Hos 7:4-9, may be easily understood.
Albert Barnes: Notes on the Bible - 1834
7:4: They are all adulterers - The prophet continues to picture the corruption of all kinds and degrees of people. "All of them," king, princes, people; all were given to adultery, both spiritual, in departing from God, and actual, (for both sorts of sins went together,) in defiling themselves and others. "All of them" were, (so the word means,) habitual "adulterers." One only pause there was in their sin, the preparation to complete it. He likens their hearts, inflamed with lawless lusts, to the heat of "an oven" which "the baker" had already "heated." The unusual construction "burning from the baker" instead of "heated "by" the baker" may have been chosen, in order to express, how the fire continued to burn of itself, as it were, (although at first kindled by the baker,) and was ever-ready to burn whatever was brought to it, and even now was all red-hot, burning on continually; and Satan, who had stirred it, gave it just this respite, "from the time when he had kneaded the dough" , until the leaven, which he had put into it, had fully worked, and the whole was ready for the operation of the fire.
The world is full of such people now, ever on fire, and pausing only from sin, until the flatteries, whereby they seduce the unstable, have worked and penetrated the whole mind, and victim after victim is gradually leavened and prepared for sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: are all: Hos 4:2, Hos 4:12; Jer 5:7, Jer 5:8, Jer 9:2; Jam 4:4
as: Hos 7:6, Hos 7:7
who ceaseth: etc. or, the raiser will cease
raising: or, waking.
Carl Friedrich Keil and Franz Delitzsch
7:4
To this there is added the passion with which the people make themselves slave to idolatry, and their rulers give themselves up to debauchery (Hos 7:4-7). Hos 7:4. "They are all adulterers, like an oven heated by the baker, who leaves off stirring from the kneading of the dough until its leavening. Hos 7:5. In the day of our king the princes are made sick with the heat of wine: he has stretched out his hand with the scorners. Hos 7:6. For they have brought their heart into their ambush, as into the oven; the whole night their baker sleeps; in the morning it burns like flaming fire. Hos 7:7. They are all red-hot like the oven, and consume their judges: all their kings have fallen; none among them calls to me." "All" (kullâm: Hos 7:4) does not refer to the king and princes, but to the whole nation. נאף is spiritual adultery, apostasy from the Lord; and literal adultery is only so far to be thought of, that the worship of Baal promoted licentiousness. In this passionate career the nation resembles a furnace which a baker heats in the evening, and leaves burning all night while the dough is leavening, and then causes to turn with a still brighter flame in the morning, when the dough is ready for baking. בּערה מאפה, burning from the baker, i.e., heated by the baker. בּערה is accentuated as milel, either because the Masoretes took offence at תּנּוּר being construed as a feminine (Ges. Lehrgeb. p. 546; Ewald, Gramm. p. 449, note 1), or because tiphchah could not occupy any other place in the short space between zakeph and athnach (Hitzig). העיר, excitare, here in the sense of stirring. On the use of the participle in the place of the infinitive, with verbs of beginning and ending, see Ewald, 298, b.
Hos 7:5-7
Both king and princes are addicted to debauchery (Hos 7:5). "The day of our king" is either the king's birthday, or the day when he ascended the throne, on either of which he probably gave a feast to his nobles. יום is taken most simply as an adverbial accus. loci. On this particular day the princes drink to such an extent, that they become ill with the heat of the wine. החלוּ, generally to make ill, here to make one's self ill. Hitzig follows the ancient versions, in deriving it from חלל, and taking it as equivalent to החלּוּ ot , "they begin," which gives a very insipid meaning. The difficult expression משׁך ידו את־ל, "he draws his hand with the scoffers," can hardly be understood in any other way than that suggested by Gesenius (Lex.), "the king goes about with scoffers," i.e., makes himself familiar with them, so that we may compare שׁוּת ידו עם (Ex 23:1). The scoffers are drunkards, just as in Prov 20:1 wine is directly called a scoffer. In Hos 7:6, Hos 7:7, the thought of the fourth verse is carried out still further. כּי introduces the explanation and ground of the simile of the furnace; for Hos 7:5 is subordinate to the main thought, and to be taken as a parenthetical remark. The words from כּי קרבוּ to בּארבּם ot כּי קרבוּ form one sentence. קרב is construed with ב loci, as in Judg 19:13; Ps 91:10 : they have brought their heart near, brought them into their craftiness. "Like a furnace" (כּתנּוּר) contains an abridged simile. But it is not their heart itself which is here compared to a furnace (their heart = themselves), in the sense of "burning like a flaming furnace with base desires," as Gesenius supposes; for the idea of bringing a furnace into an 'ōrebh would be unsuitable and unintelligible. "The furnace is rather 'orbâm (their ambush), that which they have in common, that which keeps them together; whilst the fuel is libbâm, their own disposition" (Hitzig). Their baker is the machinator doli, who kindles the fire in them, i.e., in actual fact, not some person or other who instigates a conspiracy, but the passion of idolatry. This sleeps through the night, i.e., it only rests till the opportunity and time have arrived for carrying out the evil thoughts of their heart, or until the evil thoughts of the heart have become ripe for execution. This time is described in harmony with the figure, as the morning, in which the furnace burns up into bright flames (הוּא points to the more remote tannūr as the subject). In Hos 7:7 the figure is carried back to the literal fact. With the words, "they are all hot as a furnace," the expression in Hos 7:4, "adulterous like a furnace," is resumed; and now the fruit of this conduct is mentioned, viz., "they devour their judges, cast down their kings." By the judges we are not to understand the sârı̄m of Hos 7:5, who are mentioned along with the king as the supreme guardians of the law; but the kings themselves are intended, as the administrators of justice, as in Hos 13:10, where shōphetı̄m is also used as synonymous with מלך, and embraces both king and princes. The clause, "all their kings are fallen," adds no new feature to what precedes, and does not affirm that kings have also fallen in addition to or along with the judges; but it sums up what has been stated already, for the purpose of linking on the remark, that no one calls to the Lord concerning the fall of the kings. The suffix בּהם does not refer to the fallen kings, but to the nation in its entirety, i.e., to those who have devoured their judges. The thought is this: in the passion with which all are inflamed for idolatry, and with which the princes revel with the kings, they give no such heed to the inevitable consequences of their ungodly conduct, as that any one reflects upon the fall of the kings, or perceives that Israel has forsaken the way which leads to salvation, and is plunging headlong into the abyss of destruction, so as to return to the Lord, who alone can help and save. The prophet has here the times after Jeroboam II in his mind, when Zechariah was overthrown by Shallum, Shallum by Menahem, and Menahem the son of Pekahiah by Pekah, and that in the most rapid succession (4Kings 15:10, 4Kings 15:14, 4Kings 15:25), together with the eleven years' anarchy between Zechariah and Shallum (see at 4Kings 15:8-12). At the same time, the expression, "all their kings have fallen," shows clearly, not only that the words are not to be limited to these events, but embrace all the earlier revolutions, but also and still more clearly, that there is no foundation whatever for the widespread historical interpretation of these verses, as relating to a conspiracy against the then reigning king Zechariah, or Shallum, or Pakahiah, according to which the baker is either Menahem (Hitzig) or Pekah (Schmidt).
Geneva 1599
7:4 They [are] all adulterers, as an (c) oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened.
(c) He compares the rage of the people to a burning oven which the baker heats, until his dough is leavened and raised.
John Gill
7:4 They are all adulterers,.... King, princes, priests, and people, both in a spiritual and corporeal sense; they were all idolaters, given to idols try, eager of it, and constant in it, as the following metaphors show; and they were addicted to corporeal adultery; this was a prevailing vice among all ranks and degrees of men. So the Targum,
"they all desire to lie with their neighbours' wives;''
see Jer 5:7;
as an oven heated by the baker; which, if understood of spiritual adultery or idolatry, denotes their eagerness after it, and fervour in it, excited by their king, or by the devil and his instruments, the priests and false prophets; and if of bodily uncleanness, it is expressive of the heat of that lust, which is sometimes signified by burning; and is stirred up by the devil and the corrupt hearts of men to such a degree as to be raised to a flame, and be like a raging fire, or a heated oven; see Rom 1:27;
who ceaseth from raising; that is, the baker, having heated his oven, ceaseth from raising up the women to bring their bread to the bake house; or he ceaseth from waking, or from watching his oven; he lays himself down to sleep, and continues in it:
after he hath kneaded the dough, until it be leavened; having kneaded the dough, and put in the leaven, he lets it alone to work till the whole mass is leavened, taking his rest in the mean while: as the former clause expresses the vehement desire of the people after adultery, spiritual or corporeal, this may signify their continuance in it; or rather the wilful negligence of the king, priests, and prophets, who, instead of awaking them out of their sleep on a bed of adultery, let them alone in it, until they were all infected with it.
John Wesley
7:4 As an oven - This vice is grown raging hot among them, as the fire in an oven, when the baker having called up those that make the bread, to prepare all things ready, doth by continued supply of fuel, heat the oven, 'till the heat need be raised no higher.
Robert Jamieson, A. R. Fausset and David Brown
7:4 who ceaseth from raising--rather, "heating" it, from an Arabic root, "to be hot." So the Septuagint. Their adulterous and idolatrous lust is inflamed as the oven of a baker who has it at such a heat that he ceaseth from heating it only from the time that he hath kneaded the dough, until it be leavened; he only needs to omit feeding it during the short period of the fermentation of the bread. Compare 2Pet 2:14, "that cannot cease from sin" [HENDERSON].
7:57:5: աւուրք թագաւորաց ձերոց. սկսան իշխանք զայրանալ ՚ի գինւոյ. եւ ձգեցին զձե՛ռս իւրեանց ՚ի ժանտագործս[10402]. [10402] ՚Ի լուս՛՛. Ընդ ժանտագործս. համաձայն ոմանց ՚ի բն՛՛։ Ուր եւ ոմանք. Զձեռս իւրեանց ժանդագործս։
5 այդպէս ձեր թագաւորների օրերինիշխաններն սկսեցին վառուել գինուցեւ ձեռք մեկնեցին չարագործներին,
5 Մեր թագաւորին տօնն է այսօր, Իշխանները գինիին տաքութենէն հիւանդացան*։Անիկա իր ձեռքը ծաղրողներուն երկնցուց։
Աւուրք թագաւորաց ձերոց, սկսան իշխանք զայրանալ ի գինւոյ, եւ ձգեցին զձեռս իւրեանց ընդ ժանտագործս:

7:5: աւուրք թագաւորաց ձերոց. սկսան իշխանք զայրանալ ՚ի գինւոյ. եւ ձգեցին զձե՛ռս իւրեանց ՚ի ժանտագործս[10402].
[10402] ՚Ի լուս՛՛. Ընդ ժանտագործս. համաձայն ոմանց ՚ի բն՛՛։ Ուր եւ ոմանք. Զձեռս իւրեանց ժանդագործս։
5 այդպէս ձեր թագաւորների օրերինիշխաններն սկսեցին վառուել գինուցեւ ձեռք մեկնեցին չարագործներին,
5 Մեր թագաւորին տօնն է այսօր, Իշխանները գինիին տաքութենէն հիւանդացան*։Անիկա իր ձեռքը ծաղրողներուն երկնցուց։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 > {говорят} князья, разгоряченные до болезни вином, а он протягивает руку свою к кощунам.
7:5 αἱ ο the ἡμέραι ημερα day τῶν ο the βασιλέων βασιλευς monarch; king ὑμῶν υμων your ἤρξαντο αρχω rule; begin οἱ ο the ἄρχοντες αρχων ruling; ruler θυμοῦσθαι θυμοω provoke; be / get angry ἐξ εκ from; out of οἴνου οινος wine ἐξέτεινεν εκτεινω extend τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him μετὰ μετα with; amid λοιμῶν λοιμος pestilence; pest
7:5 יֹ֣ום yˈôm יֹום day מַלְכֵּ֔נוּ malkˈēnû מֶלֶךְ king הֶחֱל֥וּ heḥᵉlˌû חלה become weak שָׂרִ֖ים śārˌîm שַׂר chief חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat מִ mi מִן from יָּ֑יִן yyˈāyin יַיִן wine מָשַׁ֥ךְ māšˌaḵ משׁך draw יָדֹ֖ו yāḏˌô יָד hand אֶת־ ʔeṯ- אֵת together with לֹצְצִֽים׃ lōṣᵊṣˈîm ליץ boast
7:5. dies regis nostri coeperunt principes furere a vino extendit manum suam cum inlusoribusThe day of our king, the princes began to be mad with wine: he stretched out his hand with scorners.
5. On the day of our king the princes made themselves sick with the heat of wine; he stretched out his hand with scorners.
7:5. On the day of our king, the leaders began to be mad with wine; he extended his hand with those who fabricate illusions.
7:5. In the day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.
In the day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners:

7:5 <<День нашего царя!>> {говорят} князья, разгоряченные до болезни вином, а он протягивает руку свою к кощунам.
7:5
αἱ ο the
ἡμέραι ημερα day
τῶν ο the
βασιλέων βασιλευς monarch; king
ὑμῶν υμων your
ἤρξαντο αρχω rule; begin
οἱ ο the
ἄρχοντες αρχων ruling; ruler
θυμοῦσθαι θυμοω provoke; be / get angry
ἐξ εκ from; out of
οἴνου οινος wine
ἐξέτεινεν εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
λοιμῶν λοιμος pestilence; pest
7:5
יֹ֣ום yˈôm יֹום day
מַלְכֵּ֔נוּ malkˈēnû מֶלֶךְ king
הֶחֱל֥וּ heḥᵉlˌû חלה become weak
שָׂרִ֖ים śārˌîm שַׂר chief
חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat
מִ mi מִן from
יָּ֑יִן yyˈāyin יַיִן wine
מָשַׁ֥ךְ māšˌaḵ משׁך draw
יָדֹ֖ו yāḏˌô יָד hand
אֶת־ ʔeṯ- אֵת together with
לֹצְצִֽים׃ lōṣᵊṣˈîm ליץ boast
7:5. dies regis nostri coeperunt principes furere a vino extendit manum suam cum inlusoribus
The day of our king, the princes began to be mad with wine: he stretched out his hand with scorners.
7:5. On the day of our king, the leaders began to be mad with wine; he extended his hand with those who fabricate illusions.
7:5. In the day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
5. Слова день нашего царя понимается или как accusat. tempor., определение времени, когда происходит упоминаемое далее (= "в день вашего царя"), или как приветствие, с которым обращаются к царю князья, разгоряченные вином в день праздника. Чтение слав. "во дни царей ваших" явились следствием поправки в греч., где теперь читается: hmerai basilewn umwn. "Простроша руки своя с губительми" в принятом греч. тексте речь о царе (exeteine thn ceira autoϋ), который "протягивает руку", т. е. вступает в дружественное общение с кощунами.
Albert Barnes: Notes on the Bible - 1834
7:5: In the day of our king, the princes have made him sick with bottles of wine - (Or, "with heat from wine.") Their holydays, like those of so many Englishmen now, were days of excess. "The day of their king" was probably some civil festival; his birthday, or his coronation-day. The prophet owns the king, in that he calls him "our king;" he does not blame them for keeping the day, but for the way in which they kept it. Their festival they turned into an irreligious and anti-religious carousal; making themselves like "the brutes which perish," and tempting their king first to forget his royal dignity, and then to blaspheme the majesty of God.
He stretched out his hand with scorners - as it is said, "Wine is a mocker" (or "scoffer"). Drunkenness, by taking off all power of self restraint, brings out the evil which is in the man. The "scorner" or "scoffer" is one who "neither fears God nor regards man" Luk 18:4, but makes a jest of all things, true and good, human or divine. Such were these corrupt princes of the king of Israel; with these "he stretched out the hand," in token of his good fellowship with them, and that he was one with them. He withdrew his hand or his society from good and sober people, and "stretched" it "out," not to punish these, but to join with them, as people in drink reach out their hands to any whom they meet, in token of their sottish would-be friendliness. With these the king drank, jested, played the buffoon, praised his idols, scoffed at God. The flattery of the bad is a man's worst foe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: the day: Gen 40:20; Dan 5:1-4; Mat 14:6; Mar 6:21
made: Pro 20:1; Isa 5:11, Isa 5:12, Isa 5:22, Isa 5:23, Isa 28:1, Isa 28:7, Isa 28:8; Hab 2:15, Hab 2:16; Eph 5:18; Pe1 4:3, Pe1 4:4
bottles of wine: or, heat through wine
he stretched: Kg1 13:4
with scorners: Psa 1:1, Psa 69:12; Pro 13:20, Pro 23:29-35; Dan 5:4, Dan 5:23
Geneva 1599
7:5 In the (d) day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.
(d) They used all indulgence and excess in their feasts and solemnities, by which their king was overcome with being fed too much, and brought into diseases, and who delighted in flatteries.
John Gill
7:5 In the day of our king,.... Either his birthday, or his coronation day, when he was inaugurated into his kingly office, as the Targum, Jarchi, and Kimchi; or the day on which Jeroboam set up the calves, which might be kept as an anniversary: or, "it is the day of our king" (o); and may be the words of the priests and false prophets, exciting the people to adultery; and may show by what means they drew them into it, saying this is the king's birthday, or coronation day, or a holy day of his appointing, let us meet together, and drink his health; and so by indulging to intemperance, through the heat of wine, led them on to adultery, corporeal or spiritual, or both:
the princes have made him sick with bottles of wine: that is, the courtiers who attended at court on such a day to compliment the king upon the occasion, and to drink his health, drank to him in large cups, perhaps a bottle of wine at once; which he pledging them in the same manner, made him sick or drunk: to make any man drunk is criminal, and especially a king; as it was also a weakness and sin in him to drink to excess, which is not for kings, of all men, to do: or it may be rendered, "the princes became sick through the heat of wine" (p), so Jarchi; they were made sick by others, or they made themselves so by drinking too much wine, which inflamed their bodies, gorged their stomachs, made their heads dizzy, and them so "weak", as the word (q) also signifies, that they could not stand upon their legs; which are commonly the effects of excessive drinking, especially in those who are not used to it, as the king and the princes might not be, only on such occasions:
he stretched out his hand with scorners; meaning the king, who, in his cups, forgetting his royal dignity, used too much familiarity with persons of low life, and of an ill behaviour, irreligious ones; who, especially when drunk, made a jest of all religion; scoffed at good men, and everything that was serious; and even set their mouths against the heavens; denied there was a God, or spoke very indecently and irreverently of him; these the king made his drinking companions, took the cup, and drank to them in turn, and shook them by the hand; or admitted them to kiss his hand, and were all together, hail fellows well met. Joseph Kimchi thinks these are the same with the princes, called so before they were drunk, but afterwards "scorners".
(o) "dies regis nostri", V. L. Calvin, Tigurine version, Tarnovius, Cocceius, Schmidt. (p) "argotarunt principes a calore vini", Liveleus; "morbo afficiunt se calore ex vino", Tarnovius. (q) "Quem infirmant principes aestu a vino", Cocceius; "infirmum facerunt", Munster; "infirmant", Schmidt.
John Wesley
7:5 In the day of our king - Probably the anniversary of his birth or coronation. Stretched out his hand - In these drunken feasts it seems the king forgat himself, and stretched out his hand, with those who deride religion, and with confusion to the professors of it.
Robert Jamieson, A. R. Fausset and David Brown
7:5 the day of our king--his birthday or day of inauguration.
have made him sick--namely, the king. MAURER translates, "make themselves sick."
with bottles of wine--drinking not merely glasses, but bottles. MAURER translates, "Owing to the heat of wine."
he stretched out his hand with scorners--the gesture of revellers in holding out the cup and in drinking to one another's health. Scoffers were the king's boon companions.
7:67:6: զի բորբոքեցան իբրեւ զհնոց սիրտք նոցա յանիծանել զնոսա։ Զգիշերն ամենայն քնով յագեցաւ Եփրեմ. եղեւ առաւօտ՝ եւ բորբոքեցա՛ն իբրեւ զբոց հրոյ։
6 որովհետեւ սրտերն իրենց հնոցի պէս բորբոքուեցին՝ անիծելու նրանց: Գիշերն ամբողջ քնից յագեցաւ Եփրեմը.առաւօտ եղաւ,եւ բորբոքուեցին որպէս կրակի բոց:
6 Որովհետեւ անոնց սրտերը նենգութեամբ վառարանի մը նման բռնկած են։Ամբողջ գիշերը բարկութիւնը բորբոքեցաւ, Առտուն բոցավառ կրակի պէս բռնկեցաւ։
Զի բորբոքեցան իբրեւ զհնոց սիրտք նոցա յանիծանել զնոսա. զգիշերն ամենայն քնով յագեցաւ Եփրեմ. եղեւ առաւօտ, եւ բորբոքեցան`` իբրեւ զբոց հրոյ:

7:6: զի բորբոքեցան իբրեւ զհնոց սիրտք նոցա յանիծանել զնոսա։ Զգիշերն ամենայն քնով յագեցաւ Եփրեմ. եղեւ առաւօտ՝ եւ բորբոքեցա՛ն իբրեւ զբոց հրոյ։
6 որովհետեւ սրտերն իրենց հնոցի պէս բորբոքուեցին՝ անիծելու նրանց: Գիշերն ամբողջ քնից յագեցաւ Եփրեմը.առաւօտ եղաւ,եւ բորբոքուեցին որպէս կրակի բոց:
6 Որովհետեւ անոնց սրտերը նենգութեամբ վառարանի մը նման բռնկած են։Ամբողջ գիշերը բարկութիւնը բորբոքեցաւ, Առտուն բոցավառ կրակի պէս բռնկեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 Ибо они коварством своим делают сердце свое подобным печи: пекарь их спит всю ночь, а утром она горит, как пылающий огонь.
7:6 διότι διοτι because; that ἀνεκαύθησαν ανακαιω as; how κλίβανος κλιβανος oven αἱ ο the καρδίαι καρδια heart αὐτῶν αυτος he; him ἐν εν in τῷ ο the καταράσσειν καταρρασσω he; him ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night ὕπνου υπνος slumber; sleep Εφραιμ εφραιμ Ephraim; Efrem ἐνεπλήσθη εμπιπλημι fill in; fill up πρωὶ πρωι early ἐγενήθη γινομαι happen; become ἀνεκαύθη ανακαιω as; how πυρὸς πυρ fire φέγγος φεγγος brilliance
7:6 כִּֽי־ kˈî- כִּי that קֵרְב֧וּ qērᵊvˈû קרב approach כַ ḵa כְּ as † הַ the תַּנּ֛וּר ttannˈûr תַּנּוּר furnace לִבָּ֖ם libbˌām לֵב heart בְּ bᵊ בְּ in אָרְבָּ֑ם ʔorbˈām אֹרֶב ambush כָּל־ kol- כֹּל whole הַ ha הַ the לַּ֨יְלָה֙ llˈaylā לַיְלָה night יָשֵׁ֣ן yāšˈēn יָשֵׁן sleeping אֹֽפֵהֶ֔ם ʔˈōfēhˈem אֹפֶה baker בֹּ֕קֶר bˈōqer בֹּקֶר morning ה֥וּא hˌû הוּא he בֹעֵ֖ר vōʕˌēr בער burn כְּ kᵊ כְּ as אֵ֥שׁ ʔˌēš אֵשׁ fire לֶהָבָֽה׃ lehāvˈā לֶהָבָה flame
7:6. quia adplicuerunt quasi clibanum cor suum cum insidiaretur eis tota nocte dormivit coquens eos mane ipse succensus quasi ignis flammaeBecause they have applied their heart like an oven, when he laid snares for them: he slept all the night baking them, in the morning he himself was heated as a flaming fire.
6. For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.
7:6. For they have used their heart like an oven, while he laid snares for them; he slept through the night baking them, and by morning he himself was heated like a burning fire.
7:6. For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.
For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire:

7:6 Ибо они коварством своим делают сердце свое подобным печи: пекарь их спит всю ночь, а утром она горит, как пылающий огонь.
7:6
διότι διοτι because; that
ἀνεκαύθησαν ανακαιω as; how
κλίβανος κλιβανος oven
αἱ ο the
καρδίαι καρδια heart
αὐτῶν αυτος he; him
ἐν εν in
τῷ ο the
καταράσσειν καταρρασσω he; him
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
ὕπνου υπνος slumber; sleep
Εφραιμ εφραιμ Ephraim; Efrem
ἐνεπλήσθη εμπιπλημι fill in; fill up
πρωὶ πρωι early
ἐγενήθη γινομαι happen; become
ἀνεκαύθη ανακαιω as; how
πυρὸς πυρ fire
φέγγος φεγγος brilliance
7:6
כִּֽי־ kˈî- כִּי that
קֵרְב֧וּ qērᵊvˈû קרב approach
כַ ḵa כְּ as
הַ the
תַּנּ֛וּר ttannˈûr תַּנּוּר furnace
לִבָּ֖ם libbˌām לֵב heart
בְּ bᵊ בְּ in
אָרְבָּ֑ם ʔorbˈām אֹרֶב ambush
כָּל־ kol- כֹּל whole
הַ ha הַ the
לַּ֨יְלָה֙ llˈaylā לַיְלָה night
יָשֵׁ֣ן yāšˈēn יָשֵׁן sleeping
אֹֽפֵהֶ֔ם ʔˈōfēhˈem אֹפֶה baker
בֹּ֕קֶר bˈōqer בֹּקֶר morning
ה֥וּא hˌû הוּא he
בֹעֵ֖ר vōʕˌēr בער burn
כְּ kᵊ כְּ as
אֵ֥שׁ ʔˌēš אֵשׁ fire
לֶהָבָֽה׃ lehāvˈā לֶהָבָה flame
7:6. quia adplicuerunt quasi clibanum cor suum cum insidiaretur eis tota nocte dormivit coquens eos mane ipse succensus quasi ignis flammae
Because they have applied their heart like an oven, when he laid snares for them: he slept all the night baking them, in the morning he himself was heated as a flaming fire.
7:6. For they have used their heart like an oven, while he laid snares for them; he slept through the night baking them, and by morning he himself was heated like a burning fire.
7:6. For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Мысль стиха не вполне ясна. По-видимому, пророк продолжает характеристику князей и объясняет, почему он назвал их кощунами (лицемерами). Пророк хочет сказать, что приветствуя царя, князья в то же время в сердце своем замышляют козни, так что сердце их в этом отношении может быть сравнено с печью, потухающею только на ночь. Перевод LXX и наш слав., отступающий в ст. 6: от букв евр. текста, представляет, собственно, истолкование последнего. Чтение "всю нощь сна Ефрем насытися" произошло, вероятно, вследствие смешений LXX-ю евр. ophehem (пекарь их) с ephraim (Ефрем).
Albert Barnes: Notes on the Bible - 1834
7:6: For they have made ready their heart like an oven - He gives the reason old their bursting out into open mischief; it was ever stored up within. They "made ready," (literally, "brought near") "their heart." Their heart was ever brought near to sin, even while the occasion was removed at a distance from it. "The "oven" is their heart; the fuel, their corrupt affections, and inclinations, and evil concupiscence, with which it is filled; "their baker," their own evil will and imagination, which stirs up whatever is evil in them." The prophet then pictures how, while they seem for a while to rest from sin, it is but "while they lie in wait;" still, all the while, they made and kept their hearts ready, full of fire for sin and passion; any breathing-time from actual sin was no real rest; the heart was still all on fire; "in the morning," right early, as soon as the occasion came, it burst forth.
The same truth is seen where the tempter is without. Such, whether Satan or his agents, having lodged the evil thought or desire in the soul, often feign themselves asleep, as it were, "letting the fire and the fuel which they had inserted, work together," that so the fire pent-in might kindle more thoroughly and fatally, and, the heart being filled and penetrated with it, might burst out of itself, as soon as the occasion should come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: they: Hos 7:4, Hos 7:7; Sa1 19:11-15; Sa2 13:28, Sa2 13:29; Psa 10:8, Psa 10:9; Pro 4:16; Mic 2:1
made ready: or, applied
John Gill
7:6 For they have made ready their heart like an oven, whiles they lie in wait,.... The prince, people, and scorners before mentioned, being heated with wine, and their lust enraged, they were ready for any wickedness; for the commission of adultery, lying in wait for their neighbours' wives to debauch them; or for rebellion and treason against their king, and even the murder of him, made drunk by them, whom they now despised, and waited for an opportunity to dispatch him:
their baker sleepeth all the night; in the morning it burneth as a flaming fire; as a baker having put wood into his oven, and kindled it, leaves it, and sleeps all night, and in the morning it is all burning, and in a flame, and his oven is thoroughly heated, and fit for his purpose; so the evil concupiscence in these men's hearts, made hot like an oven, rests all night, devising mischief on their beds, either against the chastity of their neighbours' wives, or against the lives of others, they bear an ill will to, particularly against their judges and their kings, as Hos 7:7; seems to intimate; and in the morning this lust of uncleanness or revenge is all in a flame, and ready to execute the wicked designs contrived; see Mic 2:1. Some by "their baker" understand Satan; others, their king asleep and secure; others Shallum, the head of the conspiracy against Zachariah.
John Wesley
7:6 They - Those luxurious and drinking princes. Like an oven - Hot with ambition, revenge, or covetousness. Lie in wait - Against the life or estate of some of their subjects. As the baker, having kindled a fire in his oven, goes to bed and sleeps all night, and in the morning finds his oven well heated and ready for his purpose; so these when they have laid some wicked plot, tho' they may seem to sleep for a while, yet the fire is glowing within, and flames out as soon as ever there is opportunity for it.
Robert Jamieson, A. R. Fausset and David Brown
7:6 they have made ready--rather, "they make their heart approach," namely their king, in going to drink with him.
like an oven--following out the image in Hos 7:4. As it conceals the lighted fire all night while the baker sleeps but in the morning burns as a flaming fire, so they brood mischief in their hearts while conscience is lulled asleep, and their wicked designs wait only for a fair occasion to break forth [HORSLEY]. Their heart is the oven, their baker the ringleader of the plot. In Hos 7:7 their plots appear, namely, the intestine disturbances and murders of one king after another, after Jeroboam II.
7:77:7: Ամենեքին ջեռան իբրեւ զհնոց վառեալ, եւ հո՛ւր եկեր զդատաւորս նոցա. ամենայն դատաւորք նոցա անկան, եւ ո՛չ ոք էր ՚ի նոցանէ որ կարդայր առ իս[10403]. [10403] Այլք. Ամենայն թագաւորք նոցա անկան։
7 Բոլորը տաքացան ինչպէս վառուած հնոց,եւ կրակը կերաւ նրանց դատաւորներին.նրանց բոլոր թագաւորներն ընկան,եւ նրանց մէջ չկար մէկը, որ կանչէր ինձ:
7 Ամէնքը թոնիրի պէս տաքցան Ու իրենց դատաւորները կերան։Անոնց բոլոր թագաւորները ինկան. Անոնցմէ ո՛չ ոք զիս կը կանչէ։
Ամենեքին ջեռան իբրեւ [67]զհնոց վառեալ, եւ հուր եկեր`` զդատաւորս նոցա. ամենայն թագաւորք նոցա անկան, եւ ոչ ոք էր ի նոցանէ որ կարդայր առ իս:

7:7: Ամենեքին ջեռան իբրեւ զհնոց վառեալ, եւ հո՛ւր եկեր զդատաւորս նոցա. ամենայն դատաւորք նոցա անկան, եւ ո՛չ ոք էր ՚ի նոցանէ որ կարդայր առ իս[10403].
[10403] Այլք. Ամենայն թագաւորք նոցա անկան։
7 Բոլորը տաքացան ինչպէս վառուած հնոց,եւ կրակը կերաւ նրանց դատաւորներին.նրանց բոլոր թագաւորներն ընկան,եւ նրանց մէջ չկար մէկը, որ կանչէր ինձ:
7 Ամէնքը թոնիրի պէս տաքցան Ու իրենց դատաւորները կերան։Անոնց բոլոր թագաւորները ինկան. Անոնցմէ ո՛չ ոք զիս կը կանչէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 Все они распалены, как печь, и пожирают судей своих; все цари их падают, и никто из них не взывает ко Мне.
7:7 πάντες πας all; every ἐθερμάνθησαν θερμαινω warm ὡς ως.1 as; how κλίβανος κλιβανος oven καὶ και and; even κατέφαγον κατεσθιω consume; eat up τοὺς ο the κριτὰς κριτης judge αὐτῶν αυτος he; him πάντες πας all; every οἱ ο the βασιλεῖς βασιλευς monarch; king αὐτῶν αυτος he; him ἔπεσαν πιπτω fall οὐκ ου not ἦν ειμι be ὁ ο the ἐπικαλούμενος επικαλεω invoke; nickname ἐν εν in αὐτοῖς αυτος he; him πρός προς to; toward με με me
7:7 כֻּלָּ֤ם kullˈām כֹּל whole יֵחַ֨מּוּ֙ yēḥˈammû חמם be hot כַּ ka כְּ as † הַ the תַּנּ֔וּר ttannˈûr תַּנּוּר furnace וְ wᵊ וְ and אָכְל֖וּ ʔāḵᵊlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] שֹֽׁפְטֵיהֶ֑ם šˈōfᵊṭêhˈem שׁפט judge כָּל־ kol- כֹּל whole מַלְכֵיהֶ֣ם malᵊḵêhˈem מֶלֶךְ king נָפָ֔לוּ nāfˈālû נפל fall אֵין־ ʔên- אַיִן [NEG] קֹרֵ֥א qōrˌē קרא call בָהֶ֖ם vāhˌem בְּ in אֵלָֽי׃ ʔēlˈāy אֶל to
7:7. omnes calefacti sunt quasi clibanus et devoraverunt iudices suos omnes reges eorum ceciderunt non est qui clamet in eis ad meThey were all heated like an oven, and have devoured their judges: all their kings have fallen: there is none amongst them that calleth unto me.
7. They are all hot as an oven, and devour their judges; all their kings are fallen: there is none among them that calleth unto me.
7:7. They have all become hot like an oven, and they have devoured their judges. All their kings have fallen. There is no one who calls to me among them.
7:7. They are all hot as an oven, and have devoured their judges; all their kings are fallen: [there is] none among them that calleth unto me.
They are all hot as an oven, and have devoured their judges; all their kings are fallen: [there is] none among them that calleth unto me:

7:7 Все они распалены, как печь, и пожирают судей своих; все цари их падают, и никто из них не взывает ко Мне.
7:7
πάντες πας all; every
ἐθερμάνθησαν θερμαινω warm
ὡς ως.1 as; how
κλίβανος κλιβανος oven
καὶ και and; even
κατέφαγον κατεσθιω consume; eat up
τοὺς ο the
κριτὰς κριτης judge
αὐτῶν αυτος he; him
πάντες πας all; every
οἱ ο the
βασιλεῖς βασιλευς monarch; king
αὐτῶν αυτος he; him
ἔπεσαν πιπτω fall
οὐκ ου not
ἦν ειμι be
ο the
ἐπικαλούμενος επικαλεω invoke; nickname
ἐν εν in
αὐτοῖς αυτος he; him
πρός προς to; toward
με με me
7:7
כֻּלָּ֤ם kullˈām כֹּל whole
יֵחַ֨מּוּ֙ yēḥˈammû חמם be hot
כַּ ka כְּ as
הַ the
תַּנּ֔וּר ttannˈûr תַּנּוּר furnace
וְ wᵊ וְ and
אָכְל֖וּ ʔāḵᵊlˌû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
שֹֽׁפְטֵיהֶ֑ם šˈōfᵊṭêhˈem שׁפט judge
כָּל־ kol- כֹּל whole
מַלְכֵיהֶ֣ם malᵊḵêhˈem מֶלֶךְ king
נָפָ֔לוּ nāfˈālû נפל fall
אֵין־ ʔên- אַיִן [NEG]
קֹרֵ֥א qōrˌē קרא call
בָהֶ֖ם vāhˌem בְּ in
אֵלָֽי׃ ʔēlˈāy אֶל to
7:7. omnes calefacti sunt quasi clibanus et devoraverunt iudices suos omnes reges eorum ceciderunt non est qui clamet in eis ad me
They were all heated like an oven, and have devoured their judges: all their kings have fallen: there is none amongst them that calleth unto me.
7:7. They have all become hot like an oven, and they have devoured their judges. All their kings have fallen. There is no one who calls to me among them.
7:7. They are all hot as an oven, and have devoured their judges; all their kings are fallen: [there is] none among them that calleth unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Страстью к козням одержим весь народ, пожирающий судей своих, каковым именем пророк, вероятно, называет царей. Следствием этого является то, что "все цари их падают". История десятиколенного царства, действительно, представляет нам длинный ряд династических переворотов, жертвами которых были Новат (3: Цар XV:25-27), Ила (3: Цар XVI:8-10), Иорам (4: Цар IX:24), Захария, Менаим, Факия (4: Цар XV:10, 14, 25. ). Но переворотами, частым падением царей, явившимися наказанием народу, никто не вразумлялся. - Слова слав. текста жегома и огнь находятся только в некоторых списках; text. recept. LXX их не читает.
Adam Clarke: Commentary on the Bible - 1831
7:7: All their kings are fallen - There was a pitiful slaughter among the idolatrous kings of Israel; four of them had fallen in the time of this prophet. Zechariah was slain by Shallum; Shallum, by Menahem; Pekahiah, by Pekah; and Pekah, by Hoshea, 2 Kings 15. All were idolaters, and all came to an untimely death.
Albert Barnes: Notes on the Bible - 1834
7:7: They are all hot as an oven, and have devoured their judges - Plans of sin, sooner or later, through God's overruling providence, bound back upon their authors. The wisdom of God's justice and of His government shows itself the more, in that, without any apparent agency of His own, the sin is guided by Him through all the intricate mazes of human passion, malice, and cunning, back to the sinner's bosom. Jeroboam, and the kings who followed him, had corrupted the people, in order to establish their own kingdom. They had heated and inflamed the people, and had done their work completely, for the prophet says, "They are all hot as an oven;" none had escaped the contagion; and they, thus heated, burst forth and, like the furnace of Nebchadnezzar, devoured not only what was cast into it, but those who kindled it. The pagan observed, that the "artificers of death perished by their own art."
Probably the prophet is describing a scene of Rev_elry, debauchery, and scoffing, which preceded the murder of the unhappy Zechariah; and so fills up the brief history of the Book of Kings. He describes a profligate court and a debauched king; and him doubtless, Zechariah ; those around him, delighting him with their wickedness; all of them habitual adulterers; but one secret agent stirring them up, firing them with sin, and resting only, until the evil leaven had worked through and through. Then follows the Rev_el, and the ground wily they intoxicated the king, namely, their lying-in-wait. "For," he adds, "they prepared their hearts like a furnace, "when they lie in wait."" The mention of dates, of facts, and of the connection of these together; "the day of our king;" his behavior: their lying in wait; the secret working of one individual; the bursting out of the fire in the morning; the falling of their kings; looks, as if he were relating an actual history. We know that Zechariah, of whom he is speaking, was slain through conspiracy publicly in the open face of day, "before all the people," no one heeding, no one resisting. Hosea seems to supply the moral aspect of the history, how Zechariah fell into this general contempt; how, in him, all which was good in the house of Jehu expired.
All their kings are fallen - The kingdom of Israel, having been set up in sin, was, throughout its whole course, unstable and unsettled. Jeroboam's house ended in his son; that of Baasha, who killed Jeroboam's son, Nadab, ended in his own son, Elah; Omri's ended in his son's son, God having delayed the punishment on Ahab's sins for one generation, on account of his partial repentance; then followed Jehu's, to whose house God, for his obedience in some things, continued the kingdom to "the fourth generation." With these two exceptions, in the houses of Omri and Jehu, the kings of Israel either left no sons, or left them to be slain. Nadab, Elah, Zimri, Tibni, Jehoram, Zechariah, Shallum, Pekahiah, Pekah, were put to death by those who succeeded them. Of all the kings of Israel, Jeroboam, Baasha, Omri, Menahem, alone, in addition to Jehu and the three next of his house, died natural deaths. So was it written by God's hand on the house of Israel, "all their kings have fallen." The captivity was the tenth change after they had deserted the house of David. Yet such was the stupidity and obstinacy both of kings and people, that, amid all these chastisements, none, either people or king, turned to God and prayed Him to deliver them. Not even distress, amid which almost all betake themselves to God, awakened any sense of religion in them. "There is none among them, that calleth unto Me."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: devoured: Hos 8:4; Kg1 15:28, Kg1 16:9-11, Kg1 16:18, Kg1 16:22; Kg2 9:24, Kg2 9:33, Kg2 10:7, Kg2 10:14; Kg2 15:10, Kg2 15:14, Kg2 15:25, Kg2 15:30
there: Hos 7:10, Hos 7:14, Hos 5:15; Job 36:13; Isa 9:13, Isa 43:22, Isa 64:7; Eze 22:30; Dan 9:13
Geneva 1599
7:7 They are all hot as an oven, and have (e) devoured their judges; all their kings are fallen: [there is] none among them that calleth unto me.
(e) By their doing God has deprived them of all good rulers.
John Gill
7:7 They are all hot as an oven,.... Eager upon their idolatry, or burning in their unclean desires after other men's wives; or rather raging and furious, hot with anger and wrath against their rulers and governors, breathing out slaughter and death unto them:
and have devoured their judges; that stood in the way of their lusts, reproved them for them, and restrained them from them; or were on the side of the king they conspired against, and were determined to depose and slay:
all their kings have fallen; either into sin, the sin of idolatry particularly, as all from Jeroboam the first did, down to Hoshea the last; or they fell into calamities, or by the sword of one another, as did most of them; so Zachariah by Shallum, Shallum by Menahem, Pekahiah by Pekah, and Pekah by Hoshea; see 4Kings 15:1. So the Targum,
"all their kings are slain:''
there is none among them that calleth unto me; either among the kings, when their lives were in danger from conspirators; or none among the people, when their land was in distress, either by civil wars among themselves, or by a foreign enemy; such was their stupidity, and to such a height was irreligion come to among them!
John Wesley
7:7 Devoured - As a fire destroys, so have these conspirators, destroyed their rulers. Their kings - All that have been since Jeroboam the second's reign, to the delivery of this prophecy, namely, Zechariah, Shallum, Pekahiah, Pekah, fell by the conspiracy of such hot princes. That telleth - Not one of all these either feared, trusted, or worshipped God.
Robert Jamieson, A. R. Fausset and David Brown
7:7 all hot--All burn with eagerness to cause universal disturbance (2Ki. 15:1-38).
devoured their judges--magistrates; as the fire of the oven devours the fuel.
all their kings . . . fallen--See on Hos 7:1.
none . . . calleth unto me--Such is their perversity that amid all these national calamities, none seeks help from Me (Is 9:13; Is 64:7).
7:87:8: Եփրեմ ընդ ժողովուրդս խառնակէր. եւ եղեւ Եփրեմ նկա՛ն չդարձուցեալ[10404]։ [10404] Ոմանք. Ընդ ժողովուրդս իւր խառնակէր։ ՚Ի լուս՛՛. Նկան ոչ շրջեալ. համաձայն ոմանց ՚ի բնաբ՛՛։
8 Եփրեմը խառնւում էր ժողովուրդներին, Եփրեմը նմանուեց շուռ չտուած հացիկի.
8 Եփրեմ ժողովուրդներուն հետ խառնուեցաւ։Եփրեմը չդարձուած շօթի պէս է։
Եփրեմ ընդ ժողովուրդս խառնակէր, եւ եղեւ Եփրեմ նկան չդարձուցեալ:

7:8: Եփրեմ ընդ ժողովուրդս խառնակէր. եւ եղեւ Եփրեմ նկա՛ն չդարձուցեալ[10404]։
[10404] Ոմանք. Ընդ ժողովուրդս իւր խառնակէր։ ՚Ի լուս՛՛. Նկան ոչ շրջեալ. համաձայն ոմանց ՚ի բնաբ՛՛։
8 Եփրեմը խառնւում էր ժողովուրդներին, Եփրեմը նմանուեց շուռ չտուած հացիկի.
8 Եփրեմ ժողովուրդներուն հետ խառնուեցաւ։Եփրեմը չդարձուած շօթի պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 Ефрем смешался с народами, Ефрем стал, как неповороченный хлеб.
7:8 Εφραιμ εφραιμ Ephraim; Efrem ἐν εν in τοῖς ο the λαοῖς λαος populace; population αὐτοῦ αυτος he; him συνανεμείγνυτο συναναμιγνυμι get mixed up with Εφραιμ εφραιμ Ephraim; Efrem ἐγένετο γινομαι happen; become ἐγκρυφίας εγκρυφιας not μεταστρεφόμενος μεταστρεφω reverse
7:8 אֶפְרַ֕יִם ʔefrˈayim אֶפְרַיִם Ephraim בָּ bā בְּ in † הַ the עַמִּ֖ים ʕammˌîm עַם people ה֣וּא hˈû הוּא he יִתְבֹּולָ֑ל yiṯbôlˈāl בלל moisten, confound אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim הָיָ֥ה hāyˌā היה be עֻגָ֖ה ʕuḡˌā עֻגָה cake בְּלִ֥י bᵊlˌî בְּלִי destruction הֲפוּכָֽה׃ hᵃfûḵˈā הפך turn
7:8. Ephraim in populis ipse commiscebatur Ephraim factus est subcinericius qui non reversaturEphraim himself is mixed among the nations: Ephraim is become as bread baked under the ashes, that is not turned.
8. Ephraim, he mixeth himself among the peoples; Ephraim is a cake not turned.
7:8. Ephraim himself has been mingled with the nations. Ephraim has become like bread, baked under ashes, that has not been turned over.
7:8. Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned.
Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned:

7:8 Ефрем смешался с народами, Ефрем стал, как неповороченный хлеб.
7:8
Εφραιμ εφραιμ Ephraim; Efrem
ἐν εν in
τοῖς ο the
λαοῖς λαος populace; population
αὐτοῦ αυτος he; him
συνανεμείγνυτο συναναμιγνυμι get mixed up with
Εφραιμ εφραιμ Ephraim; Efrem
ἐγένετο γινομαι happen; become
ἐγκρυφίας εγκρυφιας not
μεταστρεφόμενος μεταστρεφω reverse
7:8
אֶפְרַ֕יִם ʔefrˈayim אֶפְרַיִם Ephraim
בָּ בְּ in
הַ the
עַמִּ֖ים ʕammˌîm עַם people
ה֣וּא hˈû הוּא he
יִתְבֹּולָ֑ל yiṯbôlˈāl בלל moisten, confound
אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim
הָיָ֥ה hāyˌā היה be
עֻגָ֖ה ʕuḡˌā עֻגָה cake
בְּלִ֥י bᵊlˌî בְּלִי destruction
הֲפוּכָֽה׃ hᵃfûḵˈā הפך turn
7:8. Ephraim in populis ipse commiscebatur Ephraim factus est subcinericius qui non reversatur
Ephraim himself is mixed among the nations: Ephraim is become as bread baked under the ashes, that is not turned.
7:8. Ephraim himself has been mingled with the nations. Ephraim has become like bread, baked under ashes, that has not been turned over.
7:8. Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Выделенный из числа народов и избранный быть народом святым, Израиль уклонился от своего избрания, уподобился во всем язычникам и смешался с ними. Ефрем стал как неповороченный хлеб = слав. опреснок не обращаем: uggah - тонкая лепешка, которую пекут, переворачивая постепенно на горячей золе или на расскаленных камнях; неперевороченная лепешка, - сожженная с одной стороны и сырая с другой. Как огонь сжигал неповороченный хлеб, так чужие, т. е. языческие народы пожирали Израиль. Сполна покрыла его. Седина признак старости, близости смерти. Пророк хочет сказать, что Израиль, уклонившись от своего назначения, приближается к разложению и смерти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned. 9 Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not. 10 And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this. 11 Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria. 12 When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard. 13 Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me. 14 And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. 15 Though I have bound and strengthened their arms, yet do they imagine mischief against me. 16 They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
Having seen how vicious and corrupt the court was, we now come to enquire how it is with the country, and we find that to be no better; and no marvel if the distemper that has so seized the head affect the whole body, so that there is no soundness in it; the iniquity of Ephraim is discovered, as well as the sin of Samaria, of the people as well as the princes, of which here are divers instances.
I. They were not peculiar and entire for God, as they should have been, v. 8. 1. They did not distinguish themselves from the heathen, as God had distinguished them: Ephraim, he has mingled himself among the people, has associated with them, and conformed himself to them, and has in a manner confounded himself with them and lost his character among them. God had said, The people shall dwell alone; but they mingled themselves with the heathen and learned their works, Ps. xvi. 35. They went up and down among the heathen, to beg help of one of them against another (so some); whereas, if they had kept close to God, they would not have needed the help of any of them. 2. They were not entirely devoted to God: Ephraim is a cake not turned, and so is burnt on one side and dough on the other side, but good for nothing on either side. As in Ahab's time, so now, they halted between God and Baal; sometimes they seemed zealous for God, but at other times as hot for Baal. Note, It is sad to think how many, who, after a sort, profess religion, are made up of contraries and inconsistencies, as a cake not turned, a constant self-contradiction, and always in one extreme or the other.
II. They were strangely insensible of the judgments of God, which they were under, and which threatened their ruin, v. 9. Observe, 1. The condition they were in. God was not to them, in his judgments, as a moth and as rottenness; they were silently and slowly drawing towards the ruin of their state partly by the encroachments of foreigners upon them: Strangers have devoured his strength, and eaten him up; they have wasted his wealth and treasure, lessened his numbers, and consumed the fruits of the earth. Some devoured them by open wars (as 2 Kings xiii. 7, when the king of Syria made them like the dust by threshing), others by pretending treaties of peace and amity, in which they extorted abundance of wealth from them, and made them pay dearly for that which did them no good, but which afterwards they paid more dearly for, as 2 Kings xvi. 9. This Ephraim got by mingling with the heathen, and suffering them to mingle with him; they devoured that which he rested upon and supported himself with. Note, Those that make not God their strength (Ps. lii. 7) make that their strength which will soon be devoured by strangers. They were thus reduced partly by their own mal-administrations among themselves: Yea, gray hairs are here and there upon him (are sprinkled upon him, so the word is), that is, the sad symptoms of a decaying declining state, which is waxing old and ready to vanish away, and the effects of trouble and vexation. Cura facit canos--Care turns gray. The almond-tree does not as yet flourish, but it begins to turn colour, which speaks aloud to him that the evil days are coming, and the years of which he shall say, I have no pleasure in them, Eccl. xii. 1, 5. 2. Their regardlessness of these warnings: He knows it not; he is not aware of the hand of God gone out against him; it is lifted up, but he will not see, Isa. xxvi. 11. He does not know how near his ruin is, and takes no care to prevent it. Note, Stupidity under less judgments is a presage of greater coming.
III. They went on frowardly in their wicked ways, and were not reclaimed by the rebukes they were under (v. 10): The pride of Israel still testifies to his face, as it had done before (ch. v. 5); under humbling providences their hearts were still unhumbled, their lusts unmortified; and it is through the pride of their countenance that they will not seek after God (Ps. x. 4); they do not return to the Lord their God by repentance and reformation, nor do they seek him by faith and prayer for all this; though they suffer for going astray from him, though it can never be well with them till they come back to him, and though they have in vain sought to others for relief, yet they think not of applying to God.
IV. They were infatuated in their counsels, and took very wrong methods when they were in distress (v. 11, 12): Ephraim is like a silly dove without heart. To be harmless as a dove, without gall, and not to hurt or injure others, is commendable; but to be sottish as a dove, without heart, that knows not how to defend herself and provide for her own safety, is a shame.
1. The silliness of this dove is, (1.) That she laments not the loss of her young that are taken from her, but will make her nest again in the same place; so they have their people carried away by the enemy, and are not affected with it, but continue their dealings with those that deal barbarously with them. (2.) That she is easily enticed by the bait into the net, and has no heart, no understanding, to discern her danger, as many other fowls do, Prov. i. 17. She hastes to the snare, and knows not that it is for her life (Prov. vii. 23); so they were drawn into leagues with neighbouring nations that were their ruin. (3.) That, when she is frightened, she has not courage to stay in the dove-house, where she is safe, and under the careful protection of her owner, but flutters and hovers, seeking shelter first in one place, then in another, and thereby exposes herself so much the more; so this people, when they were in distress, sought not to God, did not fly like the doves to their windows where they might have been secured from all the birds of prey that struck at them, but threw themselves out of God's protection, and then called to Egypt to help them, and went in all haste to Assyria, to seek for that aid in vain which they might, by repentance and prayer, have found nearer home, in their God. Note, It is a silly senseless thing for those who have a God in heaven to trust to creatures for the refuge and relief which are to be had in him only; and those that do so are a people of no understanding, they are without heart. Now,
2. See what becomes of this silly dove (v. 12): When they shall go to Egypt and Assyria, I will spread my net upon them. Note, Those that will not abide by the mercy of God must expect to be pursued by the justice of God. Here, (1.) They are ensnared: "I will spread my net upon them, bring them into straits, that they may see their folly and think of returning." Note, It is common for those that go away from God to find snares where they expected shelters. (2.) They are humbled; they soar upward, proud of their foreign alliances and confiding in them; but I will bring them down, let them fly ever so high, as the fowls of heaven, that are shot flying. Note, God can and will bring those down that exalt themselves as the eagle, Obad. 3, 4. (3.) They are made to smart for their folly: I will chastise them. Note, The disappointments we meet with in the creature, when we put a confidence in it, are a necessary chastisement, or discipline, that we may learn to be wiser another time. (4.) In all this the scripture is fulfilled. It is as their congregation has heard; they have been many a time told by the word of God, read, and preached, and sung, in their religious assemblies, that "vain is the help of man, that in the son of man there is no help; they have heard both from the law and from the prophets what judgments God would bring upon them for their wickedness; and as they have heard now they shall see, they shall feel." Note, It concerns us to take notice of the word of God which we hear from time to time in the congregation, and to be governed by it, for we must shortly be judged by it; and it will justify God in the condemnation of sinners, and aggravate it to them, that they have had plain public warning given them of it; it is what their congregation has heard many a time, but they would not take warning. "Son, remember thou wast told what would come of it; and now thou seest they were not vain words." See Zech. i. 6.
V. They revolted from God and rebelled against him, notwithstanding the various methods he took to retain them in their allegiance, v. 13-15. Here observe,
1. How kindly and tenderly God had dealt with them, as a gracious sovereign towards a people dear unto him, and whose prosperity he had much at heart. He had redeemed them (v. 13), brought them, at first, out of the land of Egypt, and, since, delivered them out of many a distress. He had bound and strengthened their arms, v. 15. When their power was weakened, like an arm broken or out of joint, God set it again, and bound it, as a surgeon does a broken bone, to make it knit. God had given Israel victories over the Syrians (2 Kings xiii. 16, 17), had restored their coast (2 Kings xiv. 25, 26), had girded them with strength for battle. "Though I have chastened them" (so the margin reads it), "sometimes corrected them for their faults and thereby taught them, at other times strengthened their arms and relieved them, though I have used both fair means and foul to work upon them, it was all to no purpose; they were mercy-proof and judgment-proof."
2. How impudent their conduct had been towards him notwithstanding, which is described here for the conviction and humiliation of all those who have gone on in any way of wickedness, that they may see how exceedingly sinful their sin is, how heinous, how the God of heaven interprets it, how he resents it. (1.) He had courted them to him, and taken them into covenant with himself; but they fled from him, as if he had been their dangerous enemy who had always approved himself their faithful friend. They wandered from him, as the silly dove from her nest, for those who forsake God will find no rest nor settlement in the creature, but wander endlessly. They fled from God when they forsook the worship of him, and ran away from his service, and withdrew themselves from their allegiance to him. (2.) He had given them his laws, which were all holy, just, and good, by which he designed to keep them in the right way; but they transgressed against him; they sinned with a high hand and a stiff neck, wilfully and presumptuously (so the words signifies); they broke through the fence of the divine law, and therein thwarted the design of the divine love. (3.) He had made known his truths to them, and given them all possible proofs of the sincerity of his good-will to them; and yet they spoke lies against him. They set up false gods in competition with him; they denied his providence and power; thus they belied the Lord, Jer. v. 12. They rejected his messages sent them by his prophets, and said that they should have peace, though they went on in sin, directly against what he said. In their hypocritical professions of religion, shows of devotion, and promises of amendment, they lied to the Lord, which he took as lying against him. (4.) He was their rightful Lord and King, and had always ruled in Jacob with equity, and for the public good; and yet they rebelled against him, v. 14. They not only went off from him, but took up arms against him, would have deposed him if they could and set up another. (5.) He designed well for them, but they imagined mischief against him, v. 15. Sin is a mischievous thin; it is mischief against God, for it is treason against his crown and dignity; not that the sinners can do any thing to hurt their Creator (as one of the ancients observes on these words), but what they can they do; and it is so much the worse when it is not done by surprise, or through inadvertency, but designedly and with contrivance. The Jews have a saying, which Dr. Pocock quotes here, The thoughts of transgression are worse than the transgression. The designing of mischief is doing it, in God's account. Compassing and imagining the death of the king is treason by our law. Those that imagine an evil thing, though it prove a vain thing (Ps. ii. 1), will be reckoned with for the imagination.
3. How they shall be punished for this (v. 13): Woe unto them! for they have fled from me. Note, Those who flee from God have woes sent after them, and are, without doubt, in a woeful case. The wrath of God is revealed from heaven against them; the word of God says, Woe to them! And observe what follows immediately, Destruction unto them! Note, The woes of God's word have real effects; destruction makes them good. The judgments of his hand shall verify the judgments of his mouth. Those whom he curses, and pronounces woeful, they are cursed, they are woeful indeed.
VI. Their shows of devotion and reformation were but shows, and in them they did but mock God.
1. They pretended devotion, but it was not sincere, v. 14. When the hand of God had gone forth against them they made some sort of application to him. When he slew them, then they sought him. Lord, in trouble have they visited thee. But it was all in hypocrisy. (1.) When they were under personal troubles, and called upon God in secret, they were not sincere in that: They have not cried unto me with their heart, when they howled upon their beds. When they were chastened with pain upon their beds, and the multitude of their bones with strong pains, perhaps ill of the wounds they received in war, they cried, and groaned, and complained in the forms of devotion, and, it may be, they used many good words, proper enough for the circumstances they were in; they cried, God help us, and, Lord, look upon us. But they did not cry with their heart, and therefore God reckons it as no crying to him. Moses is said to cry unto God when he spoke not a word, only his heart prayed with faith and fervency, Exod. xiv. 15. These made a great noise, and said a great deal, and yet did not cry to God, because their hearts were not right with him, not subjected to his will, devoted to his honour, nor employed in his service. To pray is to lift up the soul to God, this is the essence of prayer. If this be not done, words, though ever so well chosen, are but wind; but, if it be, it is an acceptable prayer, though the groanings cannot be uttered. Note, Those do not pray to God at all that do not pray in the spirit. Nay, God is so far from approving their prayer and accepting it that he calls it howling. Some think it intimates the noisiness of their prayers (they cried to God as they used to cry to Baal, when they thought he must be awakened), or the brutish violent passions which they vented in their prayers; they snarled at the stone, and howled under the whip, but regarded not the hand. Or it denotes that their hypocritical prayers were so far from being pleasing to God that they were offensive to him; he was angry at their prayers. The songs of the temple shall be howlings, Amos viii. 3. God will be so far from pitying them that he will justly laugh at their calamity, who have so often laughed at his authority. (2.) When they were under public troubles, and met together to implore God's favour, in that also they were hypocritical; they assembled themselves, for fashion-sake, because it was usual to call a solemn assembly in times of general mourning, Zeph. ii. 1. But it was only to pray for corn and wine that they came together, which were the things they wanted, and feared being deprived of by the want of rain, the judgment they now laboured under. They did not pray for the favour or grace of God, that God would give them repentance, pardon their sins, and turn away his wrath, but only that he would not take away from them their corn and wine. Note, Carnal hearts, in their prayers to God, covet temporal mercies only, and dread and deprecate no other but temporal judgments, for they have no sense of any other.
2. They pretended reformation, but neither was that sincere, v. 16. Here is, (1.) The sin of Israel: They return, that is, they make as if they would return; they pretend to repent and amend their doings, but they make nothing of it; they do not come home to God nor return to their allegiance, whereas God says (Jer. iv. 1), If thou wilt return, O Israel! return to me; do not only turn towards me, but return to me. This dissimulation of theirs makes them like a deceitful bow, which looks as if it were fit for business, and is bent and drawn accordingly, but, when strength comes to be laid to it, either the bow or the string breaks, and the arrow, instead of flying to the mark, drops at the archer's foot. Such were their essays towards repentance and reformation. (2.) The sin of the princes of Israel. That which is charged upon them is the rage of their tongue, quarrelling with God and his providence and with all about them when they are crossed. Princes think they may say what they will, and that it is their prerogative to huff and bluster, to curse and rail, and to call names at their pleasure, but let them know there is a God above them that will call them to an account for the rage of their tongues and make their own tongues to fall upon them. (3.) The punishment of Israel and their princes for their sin. As for the princes, they shall fall by the sword either of their enemies or of their own people, some by one and some by the other; and this shall be their derision, this is that for which they shall be derided in the land of Egypt, when they flee to the Egyptians for succour, v. 11. Their sin and punishment shall make them a laughing-stock to all about them. Note, Those that are treacherous and deceitful in their dealings with God, and passionate and outrageous in their conduct towards men, will justly be made a derision to their neighbours, for they make themselves ridiculous.
Adam Clarke: Commentary on the Bible - 1831
7:8: A cake not turned - In the East having heated the hearth, they sweep one corner, put the cake upon it, and cover it with embers; in a short time they turn it, cover it again, and continue this several times, till they find it sufficiently baked. All travelers into Asiatic countries have noted this.
Albert Barnes: Notes on the Bible - 1834
7:8: Ephraim, he hath mixed himself among the people - i. e., with the pagan; he "mixed" or "mingled" himself among or with them, so as to corrupt himself, as it is said, "they were mingled among the pagan and learned their works" Psa 106:35. God had forbidden all intermarriage with the pagan Exo 34:12-16, lest His people should corrupt themselves: they thought themselves wiser than He, intermarried, and were corrupted. Such are the ways of those who put themselves amid occasions of sin.
Ephraim is - (literally, "is become") a cake (literally, "on the coals") not turned The prophet continues the image . "Ephraim" had been "mingled," steeped, kneaded up into one, as it were, "with the pagan," their ways, their idolatries, their vices. God would amend them, and they, withholding themselves from His discipline, and not yielding themselves wholly to it, were but spoiled. The sort of cake, to which Ephraim is here likened, "uggah" literally, "circular," was a thin pancake, to which a scorching heat was applied on one side; sometimes by means of hot charcoal heaped upon it; sometimes, (it is thought,) the fire was within the earthen jar, around which the thin dough was fitted. If it remained long "unturned," it was burned on the one side; while it continued unbaked, doughy, recking, on the other; the fire spoiling, not penetrating it through. Such were the people; such are too many so-called Christians; they united in themselves hypocrisy and ungodliness, outward performance and inward lukewarmness; the one overdone, but without any wholesome effect on the other. The one was scorched and black; the other, steamed, damp, and lukewarm; the whole worthless, spoiled irremediably, fit only to be cast away. The fire of God's judgment, with which the people should have been amended, made but an outward impression upon them, and reached not within, nor to any thorough change, so that they were the more hopelessly spoiled through the means which God used for their amendment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: he hath: Hos 5:7, Hos 5:13, Hos 9:3; Ezr 9:1, Ezr 9:12; Neh 13:23-25; Psa 106:35; Eze 23:4-11; Mal 2:11
a cake: Hos 8:2-4; Kg1 18:21; Zep 1:5; Mat 6:24; Rev 3:15, Rev 3:16
Carl Friedrich Keil and Franz Delitzsch
7:8
In the next strophe (Hos 7:8-16) the prophecy passes from the internal corruption of the kingdom of the ten tribes to its worthless foreign policy, and the injurious attitude which it had assumed towards the heathen nations, and unfolds the disastrous consequences of such connections. Hos 7:8. "Ephraim, it mixes itself among the nations; Ephraim has become a cake not turned. Hos 7:9. Strangers have devoured his strength, and he knoweth it not; grey hair is also sprinkled upon him, and he knoweth it not." יתבּולל, from בּלל, to mix or commingle, is not a future in the sense of "it will be dispersed among the Gentiles;" for, according to the context, the reference is not to the punishment of the dispersion of Israel among the nations, but to the state in which Israel then was. The Lord had separated Israel from the nations, that it might be holy to Him (Lev 20:24, Lev 20:26). As Balaam said of it, it was to be a people dwelling alone (Num 23:9). But in opposition to this object of its divine calling, the ten tribes had mingled with the nations, i.e., with the heathen, learned their works, and served their idols (cf. Ps 106:35-36). The mingling with the nations consisted in the adoption of heathen ways, not in the penetration of the heathen into Israelitish possessions (Hitzig), nor merely in the alliances which it formed with heathen nations. For these were simply the consequence of inward apostasy from its God, of that inward mixing with the nature of heathenism which had already taken place. Israel had thereby become a cake not turned. עגּה, a cake baked upon hot ashes or red-hot stones, which, if it be not turned, is burned at the bottom, and not baked at all above. The meaning of this figure is explained by Hos 7:9. As the fire will burn an ash-cake when it is left unturned, so have foreigners consumed the strength of Israel, partly by devastating wars, and partly by the heathenish nature which has penetrated into Israel in their train. "Greyness is also sprinkled upon it;" i.e., the body politic, represented as one person, is already covered with traces of hoary old age, and is ripening for destruction. The object to לא ידע may easily be supplied from the previous clauses, namely, that strangers devour its strength, and it is growing old. The rendering non sapit is precluded by the emphatic והוּא, and he knoweth it not, i.e., does not perceive the decay of his strength.
Geneva 1599
7:8 Ephraim, he hath (f) mixed himself among the people; Ephraim is a cake not turned.
(f) That is, he counterfeited the religion of the Gentiles, yet is but as a cake baked on the one side, and raw on the other, that is, neither thoroughly hot, nor thoroughly cold, but partly a Jew, and partly a Gentile.
John Gill
7:8 Ephraim, he hath mixed himself among the people,.... Either locally, by dwelling among them, as some of them at least might do among the Syrians; or carnally, by intermarrying with them, contrary to the command of God; or civilly, by entering into alliances and confederacies with them, as Pekah the son of Remaliah king of Israel did with Rezin king of Syria, Is 7:2; or by seeking to them for help, calling to Egypt, and going to Assyria, as in Hos 7:11; so Aben Ezra; or morally, by learning their manners, and conforming to their customs, especially in religious things: though some understand this as a punishment threatened them for their above sins, that they should be carried captive into foreign lands, and so be mixed among the people, and which is Jarchi's sense: but it is rather to be considered as their evil in joining with other nations in their superstition, idolatry, and other impieties; and it is highly offensive to God when his professing people mix themselves with the world, keep company with the men of it, fashion themselves according to them, do as they do, and wilfully go into their conversation, and repeat it, and continue therein, and resolve to do so: for so it may be rendered, "he will mix himself" (r); it denotes a voluntary act, repeated and persisted in with obstinacy;
Ephraim is a cake not turned; like a cake that is laid on coats, if it is not turned, the nether part will be burnt, and the upper part unbaked, and so be good for noticing; not fit to be eaten, being nothing indeed, neither bread nor dough; and so may signify, that Ephraim having introduced much of the superstition and idolatry of the Gentiles into religious worship, was nothing in religion, neither fish nor flesh, as is proverbially said of persons and things of which nothing can be made; they worshipped the calves at Dan and Bethel, and Yet swore by the name of the Lord; they halted between two opinions, and were of neither; they were like the hotch potch inhabitants of Samaria in later times, that came in their place, that feared the Lord, and served their own gods: and such professors of religion there are, who are nothing in religion; nothing in principle, they have no scheme of principles; they are neither one thing nor another; they are nothing in experience; if they have a form of godliness, they deny the power of it; they are nothing in practice, all they do is to be seen of men; they are neither hot nor cold, especially not throughout, or on both sides, like a cake unturned; but are lukewarm and indifferent, and therefore very disagreeable to the Lord. Some take this to be expressive of punishment, and not of fault; either of their partial captivity by Tiglathpileser, when only a part of them was carried captive; or of the swift and total destruction of them by their enemies, who would be like hungry and half starved persons, who meeting with a cake on the coals half baked, snatch it up, and eat it, not staying for the turning and baking it on the other side; and thus it should be with them. So the Targum,
"the house of Ephraim is like to a cake baked on coals, which before it is turned is eaten.''
(r) "miscebit sese", Zanchius.
John Wesley
7:8 Ephraim - The kingdom of Israel. Mixed himself - With the Heathens by leagues and commerce and by imitation of their manners. Not turned - Burnt on one side, and dough on the other, and so good for nothing on either: always in one extreme or the other.
Robert Jamieson, A. R. Fausset and David Brown
7:8 mixed . . . among the people--by leagues with idolaters, and the adoption of their idolatrous practices (Hos 7:9, Hos 7:11; Ps 106:35).
Ephraim . . . cake not turned--a cake burnt on one side and unbaked on the other, and so uneatable; an image of the worthlessness of Ephraim. The Easterners bake their bread on the ground, covering it with embers (3Kings 19:6), and turning it every ten minutes, to bake it thoroughly without burning it.
7:97:9: Կերան օտարք զզօրութիւն նորա՝ եւ նա ո՛չ գիտաց։ Ծաղկեցին ալիք նորա, եւ նա ո՛չ զգաց[10405]։ [10405] Ոմանք. Ծաղկեցին նորա ալիք։
9 օտարները կերան նրա զօրութիւնը, եւ նա չիմացաւ.սպիտակեցին նրա մազերը, եւ նա չզգաց:
9 Օտարները անոր զօրութիւնը կերան ու ինք չի գիտեր. Նոյնիսկ մազերուն մէջ ճերմակ ինկաւ ու ինք չի գիտեր։
Կերան օտարք զզօրութիւն նորա, եւ նա ոչ գիտաց. ծաղկեցին ալիք նորա, եւ նա ոչ զգաց:

7:9: Կերան օտարք զզօրութիւն նորա՝ եւ նա ո՛չ գիտաց։ Ծաղկեցին ալիք նորա, եւ նա ո՛չ զգաց[10405]։
[10405] Ոմանք. Ծաղկեցին նորա ալիք։
9 օտարները կերան նրա զօրութիւնը, եւ նա չիմացաւ.սպիտակեցին նրա մազերը, եւ նա չզգաց:
9 Օտարները անոր զօրութիւնը կերան ու ինք չի գիտեր. Նոյնիսկ մազերուն մէջ ճերմակ ինկաւ ու ինք չի գիտեր։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 Чужие пожирали силу его и он не замечал; седина покрыла его, а он не знает.
7:9 κατέφαγον κατεσθιω consume; eat up ἀλλότριοι αλλοτριος another's; stranger τὴν ο the ἰσχὺν ισχυς force αὐτοῦ αυτος he; him αὐτὸς αυτος he; him δὲ δε though; while οὐκ ου not ἐπέγνω επιγινωσκω recognize; find out καὶ και and; even πολιαὶ πολια he; him καὶ και and; even αὐτὸς αυτος he; him οὐκ ου not ἔγνω γινωσκω know
7:9 אָכְל֤וּ ʔāḵᵊlˈû אכל eat זָרִים֙ zārîm זָר strange כֹּחֹ֔ו kōḥˈô כֹּחַ strength וְ wᵊ וְ and ה֖וּא hˌû הוּא he לֹ֣א lˈō לֹא not יָדָ֑ע yāḏˈāʕ ידע know גַּם־ gam- גַּם even שֵׂיבָה֙ śêvˌā שֵׂיבָה age זָ֣רְקָה zˈārᵊqā זרק be white בֹּ֔ו bˈô בְּ in וְ wᵊ וְ and ה֖וּא hˌû הוּא he לֹ֥א lˌō לֹא not יָדָֽע׃ yāḏˈāʕ ידע know
7:9. comederunt alieni robur eius et ipse nescivit sed et cani effusi sunt in eo et ipse ignoravitStrangers have devoured his strength, and he knew it not: yea, grey hairs also are spread about upon him, and he is ignorant of it.
9. Strangers have devoured his strength, and he knoweth not: yea, gray hairs are here and there upon him, and he knoweth not.
7:9. Strangers have devoured his strength, and he did not know it. And grey hairs also have spread across him, and he is ignorant of it.
7:9. Strangers have devoured his strength, and he knoweth [it] not: yea, gray hairs are here and there upon him, yet he knoweth not.
Strangers have devoured his strength, and he knoweth [it] not: yea, gray hairs are here and there upon him, yet he knoweth not:

7:9 Чужие пожирали силу его и он не замечал; седина покрыла его, а он не знает.
7:9
κατέφαγον κατεσθιω consume; eat up
ἀλλότριοι αλλοτριος another's; stranger
τὴν ο the
ἰσχὺν ισχυς force
αὐτοῦ αυτος he; him
αὐτὸς αυτος he; him
δὲ δε though; while
οὐκ ου not
ἐπέγνω επιγινωσκω recognize; find out
καὶ και and; even
πολιαὶ πολια he; him
καὶ και and; even
αὐτὸς αυτος he; him
οὐκ ου not
ἔγνω γινωσκω know
7:9
אָכְל֤וּ ʔāḵᵊlˈû אכל eat
זָרִים֙ zārîm זָר strange
כֹּחֹ֔ו kōḥˈô כֹּחַ strength
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
לֹ֣א lˈō לֹא not
יָדָ֑ע yāḏˈāʕ ידע know
גַּם־ gam- גַּם even
שֵׂיבָה֙ śêvˌā שֵׂיבָה age
זָ֣רְקָה zˈārᵊqā זרק be white
בֹּ֔ו bˈô בְּ in
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
לֹ֥א lˌō לֹא not
יָדָֽע׃ yāḏˈāʕ ידע know
7:9. comederunt alieni robur eius et ipse nescivit sed et cani effusi sunt in eo et ipse ignoravit
Strangers have devoured his strength, and he knew it not: yea, grey hairs also are spread about upon him, and he is ignorant of it.
7:9. Strangers have devoured his strength, and he did not know it. And grey hairs also have spread across him, and he is ignorant of it.
7:9. Strangers have devoured his strength, and he knoweth [it] not: yea, gray hairs are here and there upon him, yet he knoweth not.
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Adam Clarke: Commentary on the Bible - 1831
7:9: Gray hairs are here and there upon him, yet he knoweth not - The kingdom is grown old in iniquity; the time of their captivity is at hand, and they are apprehensive of no danger. They are in the state of a silly old man, who through age and infirmities is become nearly bald, and the few remaining hairs on his head are quite gray. But he does not consider his latter end; is making no provision for that eternity on the brink of which he is constantly standing; does not apply to the sovereign Physician to heal his spiritual diseases; but calls in the doctors to cure him of old age and death! This miserable state and preposterous conduct we witness every day. O how fast does the human being cling to his native earth! Reader, hear the voice of an old man: -
O my coevals! remnants of yourselves,
Shall our pale withered hands be still stretched out?
Trembling at once with eagerness and age;
With avarice and ambition grasping-fast
Grasping at air! For what hath earth beside?
We want but little; nor That Little long.
Albert Barnes: Notes on the Bible - 1834
7:9: Strangers have devoured his strength, and he knoweth it not - Like Samson, when, for sensual pleasure, he had betrayed the source of his strength and God had departed from him, lsrael knew not how or wherein his alliancs with the pagan had impaired his strength. He thought his losses at the hand of the enemy, passing wounds, which time would heal; he thought not of them, as tokens of God's separation from him, that his time of trial was coming to its close, his strength decaying, his end at hand. Israel was not only incorrigible, but "past feeling" Eph 4:19, as the Apostle says of the pagan. The marks of wasting and decay were visible to sight and touch; yet he himself perceived not what all saw except himself. Israel had sought to strangers for help, and it "had turned to his decay." Pul and Tiglath-pileser had "devoured his strength," despoiling him of his wealth and treasure, the flower of his men, and the produce of his land, draining him of his riches, and hardly oppressing him through the tribute imposed upon him. But "like men quite stupified, they, though thus continually gnawed upon, yet suffered themselves willingly to be devoured, and seemed insensible of it." Yet not only so, but the present evils were the forerunners of worse. Grey hairs, themselves the effects of declining age and tokens of decay, are the forerunners of death. "Thy grey hairs are thy passing-bell," says the proverb .
The prophet repeats, after each clause, "he knoweth not." He knoweth nothing; be knoweth not the tokens of decay in himself, but hides them from himself; he knoweth not God, who is the author of them;. he knoweth not the cause of them, his sins; he knoweth not the end and object of them, his conversion; he knoweth not, what, since he knoweth not any of these things, will be the issue of them, his destruction. People hide from themselves the tokens of decay, whether of body or soul. And so death, whether of body or soul or both, comes upon them unawares. : "Looking on the surface, he imagines that all things are right with him, not feeling the secret worm which gnaws within. The outward garb remains; the rules of fasting are observed; the stated times of prayer are kept; but the heart is far from Me, saith the Lord. Consider diligently what thou lovest, what thou fearest, whereat thou rejoicest or art saddened, and thou will find, under the habit of religion, a worldly mind; under the rags of conversion, a heart of perversion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: devoured: Hos 8:7; Kg2 13:3-7, Kg2 13:22, Kg2 15:19; Pro 23:35; Isa 42:22-25, Isa 57:1
here and there: Heb. sprinkled
Geneva 1599
7:9 Strangers have devoured his strength, and he knoweth [it] not: yea, (g) gray hairs are here and there upon him, yet he knoweth not.
(g) Which are a token of his manifold afflictions.
John Gill
7:9 Strangers have devoured his strength,.... Or his substance, as the Targum; his wealth and riches, fortresses and strong holds: these strangers were either the Syrians, who, in the times of Jehoahaz, destroyed Ephraim or the Israelites, and so weakened them, as to make them like the dust by threshing, 4Kings 12:7; or the Assyrians, first under Pul king of Assyria, who came out against Menahem king of Israel, and exacted a tribute of a thousand talents of silver, and so drained them of their treasure, which was their strength, 4Kings 15:19; and then under Tiglathpileser, another king of Assyria, who came and took away from them many of their fortified places, and carried the inhabitants captive, 4Kings 15:29;
and he knoweth it not; is not sensible how much he is weakened by such exactions and depredations; or does not take notice of the hand of God in all this; does not consider from whence it comes, what is the cause of it, and for what ends;
yea, gray hairs are here and there upon him, yet he knoweth not; or, "old age has sprinkled itself upon him" (s); or, "gray hairs are sprinkled on him"; gray hairs, when thick, are a sign that old age is come; and, when sprinkled here and there, are symptoms of its coming on, and of a person's being on the decline of life; and here it signifies the weak and declining state of Israel, through the exactions and depredations of their neighbours, and that theft utter ruin was near; and yet they did not know nor consider their latter end, nor repent of their sins and acknowledge them, and return unto the Lord, and implore his mercy: so carnal professors, who mix with the men of the world, that are strangers to God and godliness, and everything that is divine and good, are devoured by them; they lose their time and substance, and their precious souls, and are not aware of it. The symptoms of the declining state of the church of God are at this time upon us, and yet not taken notice of; such as great departures from the faith; a number of false teachers risen up; great failings off of professors, and of such who have made a great figure in the church; a small number of faithful men; great coldness and lukewarmness to spiritual things; little faith on the earth; great neglect of Gospel worship and ordinances; much sleepiness and drowsiness; great immorality and profaneness: as also the symptoms of the declining state of the world, and of its drawing to its period; as wars, and rumours of wars, famine, pestilence, and earthquakes in divers places; volcanos, burning mountains, eruptions of subterraneous fire, which portend the general conflagration; and yet these things are little attended to.
(s) "canities sparsit se in eo", Pagninus, Montanus, Cocceius, Schmidt; "cani sparsi sunt", Tigurine version; "canities aspergit eum", Junius & Tremellius, Piscator; so Latin writers: "sparserit et nigras alba senecta comas". Propert. l. 3. Eleg. 4. "Jam mihi deterior canis aspergitur aetas". Ovid. de Ponto, l. 1. Eleg. 5.
John Wesley
7:9 Knoweth it not - He is not aware of the loss he hath sustained. Gray hairs - Of old age and declining strength are upon their kingdom.
Robert Jamieson, A. R. Fausset and David Brown
7:9 Strangers--foreigners: the Syrians and Assyrians (4Kings 13:7; 4Kings 15:19-20; 4Kings 17:3-6).
gray hairs--that is, symptoms of approaching national dissolution.
are here and there upon--literally, "are sprinkled on" him.
yet he knoweth not--Though old age ought to bring with it wisdom, he neither knows of his senile decay, nor has the true knowledge which leads to reformation.
7:107:10: Եւ խոնարհեսցի հպարտութիւնն Իսրայէլի յերեսս նորա. եւ ո՛չ դարձան առ Տէր Աստուած իւրեանց, եւ ո՛չ խնդրեցին զնա յամենայնի յայսմիկ։
10 Իսրայէլի հպարտութիւնը կը խոնարհուի նրա առաջ.նրանք չվերադարձան իրենց Տէր Աստծունեւ չփնտռեցին նրան այս բոլորի մէջ:
10 Եւ Իսրայէլին հպարտութիւնը իր դէմ կը վկայէ, Սակայն անոնք իրենց Տէր Աստուծոյն չեն դառնար Ու զանիկա չեն փնտռեր։
Եւ [68]խոնարհեսցի հպարտութիւնն Իսրայելի յերեսս նորա. եւ ոչ դարձան առ Տէր Աստուած իւրեանց, եւ ոչ խնդրեցին զնա յամենայնի յայսմիկ:

7:10: Եւ խոնարհեսցի հպարտութիւնն Իսրայէլի յերեսս նորա. եւ ո՛չ դարձան առ Տէր Աստուած իւրեանց, եւ ո՛չ խնդրեցին զնա յամենայնի յայսմիկ։
10 Իսրայէլի հպարտութիւնը կը խոնարհուի նրա առաջ.նրանք չվերադարձան իրենց Տէր Աստծունեւ չփնտռեցին նրան այս բոլորի մէջ:
10 Եւ Իսրայէլին հպարտութիւնը իր դէմ կը վկայէ, Սակայն անոնք իրենց Տէր Աստուծոյն չեն դառնար Ու զանիկա չեն փնտռեր։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 И гордость Израиля унижена в глазах их и при всем том они не обратились к Господу Богу своему и не взыскали Его.
7:10 καὶ και and; even ταπεινωθήσεται ταπεινοω humble; bring low ἡ ο the ὕβρις υβρις insolence; insult Ισραηλ ισραηλ.1 Israel εἰς εις into; for πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐπέστρεψαν επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἐξεζήτησαν εκζητεω seek out / thoroughly αὐτὸν αυτος he; him ἐν εν in πᾶσι πας all; every τούτοις ουτος this; he
7:10 וְ wᵊ וְ and עָנָ֥ה ʕānˌā ענה answer גְאֹֽון־ ḡᵊʔˈôn- גָּאֹון height יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in פָנָ֑יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שָׁ֨בוּ֙ šˈāvû שׁוב return אֶל־ ʔel- אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיהֶ֔ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֥א lˌō לֹא not בִקְשֻׁ֖הוּ viqšˌuhû בקשׁ seek בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹֽאת׃ zˈōṯ זֹאת this
7:10. et humiliabitur superbia Israhel in facie eius nec reversi sunt ad Dominum Deum suum et non quaesierunt eum in omnibus hisAnd the pride of Israel shall be humbled before his face: and they have not returned to the Lord their God, nor have they sought him in all these.
10. And the pride of Israel doth testify to his face: yet they have not returned unto the LORD their God, nor sought him, for all this.
7:10. And the pride of Israel will be brought low before his face, for they have not returned to the Lord their God, nor have they sought him in all of this.
7:10. And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this.
And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this:

7:10 И гордость Израиля унижена в глазах их и при всем том они не обратились к Господу Богу своему и не взыскали Его.
7:10
καὶ και and; even
ταπεινωθήσεται ταπεινοω humble; bring low
ο the
ὕβρις υβρις insolence; insult
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἐπέστρεψαν επιστρεφω turn around; return
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἐξεζήτησαν εκζητεω seek out / thoroughly
αὐτὸν αυτος he; him
ἐν εν in
πᾶσι πας all; every
τούτοις ουτος this; he
7:10
וְ wᵊ וְ and
עָנָ֥ה ʕānˌā ענה answer
גְאֹֽון־ ḡᵊʔˈôn- גָּאֹון height
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
פָנָ֑יו fānˈāʸw פָּנֶה face
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שָׁ֨בוּ֙ šˈāvû שׁוב return
אֶל־ ʔel- אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיהֶ֔ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בִקְשֻׁ֖הוּ viqšˌuhû בקשׁ seek
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֹֽאת׃ zˈōṯ זֹאת this
7:10. et humiliabitur superbia Israhel in facie eius nec reversi sunt ad Dominum Deum suum et non quaesierunt eum in omnibus his
And the pride of Israel shall be humbled before his face: and they have not returned to the Lord their God, nor have they sought him in all these.
7:10. And the pride of Israel will be brought low before his face, for they have not returned to the Lord their God, nor have they sought him in all of this.
7:10. And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
10. Ср. Ос V:5.
Adam Clarke: Commentary on the Bible - 1831
7:10: The pride of Israel - The same words as at Hos 5:6 (note), where see the note.
Albert Barnes: Notes on the Bible - 1834
7:10: And the pride of Israel testifieth to his face - His pride convicted him. All the afflictions of God humbled him not; yea, they but brought out his pride, which "kept him from acknowledging and repenting of the sins which had brought those evils upon him, and from "turning to God and seeking to Him" for remedy" . People complain of their "fortune" or "fate" or "stars," and go on the more obstinately, to build up what God destroys, to prop up by human means or human aid what, by God's providence, is failing; they venture more desperately, in order to recover past losses, until the crash at last becomes hopeless and final.
Nor seek Him for all this - God had exhausted all the treasures of His severity, as, before, of His love. He Himself marvels at His incorrigible and contumacious servant, as He says in Isaiah, "Why should ye be stricken anymore? Ye will Rev_olt more and more" Isa 1:5. How is this? It follows, because they have "no heart."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: the pride: Hos 5:5; Jer 3:3
and they: Hos 7:7, Hos 6:1; Pro 27:22; Isa 9:13; Jer 8:5, Jer 8:6, Jer 25:5-7, Jer 35:15-17; Amo 4:6-13; Zac 1:4
nor: Psa 10:4, Psa 14:2, Psa 53:2; Rom 3:11
Carl Friedrich Keil and Franz Delitzsch
7:10
"And the pride of Israel beareth witness to his face, and they are not converted to Jehovah their God, and for all this they seek Him not." The first clause is repeated from Hos 5:5. The testimony which the pride of Israel, i.e., Jehovah, bore to its face, consisted in the weakening and wasting away of the kingdom as described in Hos 7:9. But with all this, they do not turn to the Lord who could save them, but seek help from their natural foes.
John Gill
7:10 And the pride of Israel testifieth to his face,.... See Gill on Hos 5:5; notwithstanding their weak and declining state, they were proud and haughty; entertained a high conceit of themselves, and of their good and safe condition; and behaved insolently towards God, and were not humbled before him for their sins. Their pride was notorious, which they themselves could not deny; they were self-convicted, and self-condemned:
and they do not return to the Lord their God; by acknowledgment of their sins, repentance for them, and reformation from them; and by attendance on his worship, from which they had revolted; so the Targum,
"they return not to the worship of the Lord their God:''
nor seek him for all this; though they are in this wasting, declining, condition, and just upon the brink of ruin, yet they seek not the face and favour of the Lord; they do not ask help of him, or implore his mercy; and though they have been so long in these circumstances, and have been gradually consuming for many years, yet in all this time they have made no application to the Lord, that he would be favourable, and raise their sinking state, and restore them to their former glory.
Robert Jamieson, A. R. Fausset and David Brown
7:10 Repetition of Hos 5:5.
not return to . . . Lord . . . for all this--notwithstanding all their calamities (Is 9:13).
7:117:11: Եւ է՛ր Եփրեմ իբրեւ զաղաւնի անմիտ՝ որոյ ո՛չ իցէ սիրտ. յԵգիպտո՛ս խրախուսէին, եւ առ Ասորեստանեայս գնացին։
11 Եփրեմը նման էր անմիտ աղաւնու, որ սիրտ չունի. Եգիպտոս էին կանչւում,բայց գնացին Ասորեստան:
11 Եփրեմ միամիտ ու անխելք աղաւնիի պէս եղաւ։Եգիպտացիները կը կանչեն, Ասորեստան կ’երթան։
Եւ էր Եփրեմ իբրեւ զաղաւնի անմիտ` որոյ ոչ իցէ սիրտ. յԵգիպտոս խրախուսէին, եւ առ Ասորեստանեայս գնացին:

7:11: Եւ է՛ր Եփրեմ իբրեւ զաղաւնի անմիտ՝ որոյ ո՛չ իցէ սիրտ. յԵգիպտո՛ս խրախուսէին, եւ առ Ասորեստանեայս գնացին։
11 Եփրեմը նման էր անմիտ աղաւնու, որ սիրտ չունի. Եգիպտոս էին կանչւում,բայց գնացին Ասորեստան:
11 Եփրեմ միամիտ ու անխելք աղաւնիի պէս եղաւ։Եգիպտացիները կը կանչեն, Ասորեստան կ’երթան։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 И стал Ефрем, как глупый голубь, без сердца: зовут Египтян, идут в Ассирию.
7:11 καὶ και and; even ἦν ειμι be Εφραιμ εφραιμ Ephraim; Efrem ὡς ως.1 as; how περιστερὰ περιστερα dove ἄνους ανους not ἔχουσα εχω have; hold καρδίαν καρδια heart Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐπεκαλεῖτο επικαλεω invoke; nickname καὶ και and; even εἰς εις into; for Ἀσσυρίους ασσυριος travel; go
7:11 וַ wa וְ and יְהִ֣י yᵊhˈî היה be אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim כְּ kᵊ כְּ as יֹונָ֥ה yônˌā יֹונָה dove פֹותָ֖ה fôṯˌā פתה seduce אֵ֣ין ʔˈên אַיִן [NEG] לֵ֑ב lˈēv לֵב heart מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt קָרָ֖אוּ qārˌāʔû קרא call אַשּׁ֥וּר ʔaššˌûr אַשּׁוּר Asshur הָלָֽכוּ׃ hālˈāḵû הלך walk
7:11. et factus est Ephraim quasi columba seducta non habens cor Aegyptum invocabant ad Assyrios abieruntAnd Ephraim is become as a dove that is decoyed, not having a heart: they called upon Egypt, they went to the Assyrians.
11. And Ephraim is like a silly dove, without understanding: they call unto Egypt, they go to Assyria.
7:11. And Ephraim has become like a pigeon that has been led astray, not having a heart; for they called upon Egypt, they went to the Assyrians.
7:11. Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.
Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria:

7:11 И стал Ефрем, как глупый голубь, без сердца: зовут Египтян, идут в Ассирию.
7:11
καὶ και and; even
ἦν ειμι be
Εφραιμ εφραιμ Ephraim; Efrem
ὡς ως.1 as; how
περιστερὰ περιστερα dove
ἄνους ανους not
ἔχουσα εχω have; hold
καρδίαν καρδια heart
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐπεκαλεῖτο επικαλεω invoke; nickname
καὶ και and; even
εἰς εις into; for
Ἀσσυρίους ασσυριος travel; go
7:11
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
כְּ kᵊ כְּ as
יֹונָ֥ה yônˌā יֹונָה dove
פֹותָ֖ה fôṯˌā פתה seduce
אֵ֣ין ʔˈên אַיִן [NEG]
לֵ֑ב lˈēv לֵב heart
מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt
קָרָ֖אוּ qārˌāʔû קרא call
אַשּׁ֥וּר ʔaššˌûr אַשּׁוּר Asshur
הָלָֽכוּ׃ hālˈāḵû הלך walk
7:11. et factus est Ephraim quasi columba seducta non habens cor Aegyptum invocabant ad Assyrios abierunt
And Ephraim is become as a dove that is decoyed, not having a heart: they called upon Egypt, they went to the Assyrians.
7:11. And Ephraim has become like a pigeon that has been led astray, not having a heart; for they called upon Egypt, they went to the Assyrians.
7:11. Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Пророк порицает ложную политику Израильского царства. Он сравнивает Израиля с голубем, который, в поисках пищи, по неразумению бросается в расставленные сети. Подобно голубю, и Израиль, вместо того, чтобы искать помощи у Бога, ищет ее там, откуда угрожает ему гибель, - у Египтян и Ассириян.
Adam Clarke: Commentary on the Bible - 1831
7:11: Ephraim also is like a silly dove without heart - A bird that has little understanding; that is easily snared and taken; that is careless about its own young, and seems to live without any kind of thought. It has been made, by those who, like itself, are without heart, the symbol of conjugal affection. Nothing worse could have been chosen, for the dove and its mate are continually quarrelling.
They call to Egypt, they go to Assyria - They strive to make these their allies and friends; but in this they showed that they were without heart, had not a sound understanding; for these were rival nations, and Israel could not attach itself to the one without incurring the jealousy and displeasure of the other. Thus, like the silly dove, they were constantly falling into snares; sometimes of the Egyptians, at others of the Assyrians. By the former they were betrayed; by the latter, ruined.
Albert Barnes: Notes on the Bible - 1834
7:11: Ephraim is - (become) like a silly dove "There is nothing more simple than a dove," says the Eastern proverb. Simplicity is good or bad, not in itself, but according to some other qualities of the soul, good or evil, with which it is united, to which it opens the mind, and which lead it to good or mislead it to evil. The word describes one, easily persuaded, open, and so, one who takes God's word simply, obeys His will, without refinement or subtlety or explaining it away; in which way it is said, "The Lord preserveth the simple;" or, on the other hand, one who lets himself easily be led to evil, as the pagan said of youth, that they were "like wax to be bent to evil" Psa 116:6. In this way, it is said, "How long, ye simple one, will ye love simplicity?" Pro 1:22. Our Lord uses this likeness of the dove, for good, "be wise as serpents, simple, or harmless as doves" Mat 10:16. Hosea speaks of simplicity without wisdom, for he adds, "a silly dove without understanding," (literally, "without a heart,") whereby they should love God's will, and so should understand it. Ephraim "became," he says, like a silly dove. Neglecting God's calls, unmoved by calamity or sufferings, and not "seeking" to God "for all this" which He has done to recall them, they grew in folly. Man is ever "growing in wisdom" or in folly, in grace or in gracelessness. This new stage of folly lay in their flying to Assyria, to help them, in fact, against God; as it follows,
They call to Egypt - Instead of "calling to" God who could and would help, they "called to Egypt" who could not, and "went to Assyria" who would not. So God complains by Isaiah, "To Me, thou hast not called, O Jacob" Isa 43:22. This was their folly; they called not to God, who had delivered them out of Egypt, but, alternately, to their two powerful neighbors, of whom Egypt was a delusive promiser, not failing only, but piercing, those who leant on it; Assyria was a powerful oppressor. Yet what else is almost the whole history of Christian states? The "balance of power," which has been the pride of the later policy of Europe, which has been idolized as a god, to which statesmen have looked, as a deliverance out of all their troubles; as if it were a sort of divine providence, regulating the affairs of human beings, and dispensing with the interference of God; what is it but the self-same wisdom, which balanced Egypt against Assyria?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: a silly: Hos 11:11
without: Hos 4:11; Pro 6:32, Pro 15:32 *marg. Pro 17:16
they call: Hos 5:13, Hos 8:8, Hos 8:9, Hos 9:3, Hos 12:1, Hos 14:3; Kg2 15:19, Kg2 17:3, Kg2 17:4; Isa 30:1-6, Isa 31:1-3; Jer 2:18, Jer 2:36; Eze 23:4-8
Carl Friedrich Keil and Franz Delitzsch
7:11
"And Ephraim has become like a simple dove without understanding; they have called Egypt, they are gone to Asshur. Hos 7:12. As they go, I spread my net over them; I bring them down like fowls of the heaven; I will chastise them, according to the tidings to their assembly." The perfects in Hos 7:1 describe the conduct of Israel as an accomplished fact, and this is represented by ויהי as the necessary consequence of its obstinate impenitence. The point of comparison between Israel and the simple dove, is not that the dove misses its proper dwelling and resting-place, and therefore goes fluttering about (Ewald); nor that, in trying to escape from the hawk, it flies into the net of the bird-catcher (Hitzig); but that when flying about in search of food, it does not observe the net that is spread for it (Rosenmller). אין לב is to be taken as a predicate to Ephraim in spite of the accents, and not to yōnâh phōthâh (a simple dove), since phōthâh does not require either strengthening or explaining. Thus does Ephraim seek help from Egypt and Assyria. These words do not refer to the fact that there were two parties in the nation - an Assyrian and an Egyptian. Nor do they mean that the whole nation applied at one time to Egypt to get rid of Asshur, and at another time to Asshur to escape from Egypt. "The situation is rather this: the people being sorely pressed by Asshur, at one time seek help from Egypt against Asshur; whilst at another they try to secure the friendship of the latter" (Hengstenberg, Christology, i. p. 164 transl.). For what threatened Israel was the burden of the "king of princes" (Hos 8:10), i.e., the king of Asshur. And this they tried to avert partly by their coquettish arts (Hos 8:9), and partly by appealing to the help of Egypt; and while doing so, they did not observe that they had fallen into the net of destruction, viz., the power of Assyria. In this net will the Lord entangle them as a punishment. As they go thither, God will spread His net over them like a bird-catcher, and bring them down to the earth like flying birds, i.e., bring them down from the open air, that is to say, from freedom, into the net of captivity, or exile. איסירם, a rare hiphil formation with Yod mobile, as in Prov 4:25 (see Ewald, 131, c). "According to the tidings (announcement) to their assembly:" i.e., in accordance with the threatening already contained in the law (Lev 26:14.; Deut 28:15.), and repeatedly uttered to the congregation by the prophets, of the judgments that should fall upon the rebellious, which threatening would now be fulfilled upon Ephraim.
Geneva 1599
7:11 Ephraim also is like a silly dove without (h) heart: they call to Egypt, they go to Assyria.
(h) That is, without all judgment, as those that cannot tell whether it is better to cleave only to God, or to seek the help of man.
John Gill
7:11 Ephraim also is like a silly dove, without heart,.... Or understanding; which comes and picks up the corns of grain, which lie scattered about, and does not know that the net is spread for it; and when its young are taken away, it is unconcerned, and continues its nest in the same place still; and, when frightened, flees not to its dove house, where it would be safe, but flies about here and there, and so becomes a prey to others. Thus Ephraim, going to Egypt and Assyria for help, were ensnared by them, not having sense enough to perceive that this would be their ruin; and though they had heretofore suffered by them, yet still they continued to make their addresses to them; and instead of keeping close to the Lord, and to his worship and the place of it, and asking counsel and help of him they ran about and sought for it here and there:
they call to Egypt; that is, for help; as Hoshea king of Israel, when he sent messengers to So or Sabacon king of Egypt, for protection and assistance, 4Kings 17:4. Such a foolish part, like the silly doves, did they act; since the Egyptians had been their implacable enemies, and their fathers had been in cruel bondage under them:
they go to Assyria; send gifts and presents, and pay tribute to the kings thereof, to make them easy; as Menahem did to Pul, and Hoshea to Shalmaneser, 4Kings 15:19. Some understand this last clause, not of their sin in going to the Assyrian for help; but of their punishment in going or being carried captive thither; and so the Targum seems to interpret it,
"they go captive, or are carried captive, into Assyria.''
John Wesley
7:11 Like a silly dove - Ephraim is now become like the dove in weakness and fear, as well as in imprudence and liableness to be deceived. Without heart - Without either discretion or courage. To Assyria - Instead of going to God, who alone can help.
Robert Jamieson, A. R. Fausset and David Brown
7:11 like a silly dove--a bird proverbial for simplicity: easily deceived.
without heart--that is, understanding.
call to Egypt--Israel lying between the two great rival empires Egypt and Assyria, sought each by turns to help her against the other. As this prophecy was written in the reign of Hoshea, the allusion is probably to the alliance with So or Sabacho II (of which a record has been found on the clay cylindrical seals in Koyunjik), which ended in the overthrow of Hoshea and the deportation of Israel (4Kings 17:3-6). As the dove betrays its foolishness by fleeing in alarm from its nest only to fall into the net of the fowler, so Israel, though warned that foreign alliances would be their ruin, rushed into them.
7:127:12: Ո՛ւր եւ երթայցեն՝ արկի՛ց ՚ի վերայ նոցա զվարմ իմ, եւ իբրեւ զթռչունս երկնից իջուցից զնոսա. եւ խրատեցից զնոսա համբաւով նեղութեան նոցա[10406]։[10406] Ոմանք. Նեղութեանց նոցա։
12 Ուր էլ որ գնան, նրանց վրայ կը գցեմ իմ ցանցը,երկնքի թռչունների նման ցած կը բերեմ նրանցեւ կը պատժեմ նրանց իրենց գլխին գալիք նեղութեան լուրով:
12 Երբ անոնք երթան, անոնց վրայ իմ վարմս պիտի տարածեմ, Որպէս զի զանոնք երկնքի թռչունի պէս իջեցնեմ Ու զանոնք պատժեմ, ինչպէս ժողովուրդին մէջ տարածուեր էր։
[69]Ուր եւ`` երթայցեն` արկից ի վերայ նոցա զվարմ իմ, եւ իբրեւ զթռչունս երկնից իջուցից զնոսա. եւ խրատեցից զնոսա [70]համբաւով նեղութեան`` նոցա:

7:12: Ո՛ւր եւ երթայցեն՝ արկի՛ց ՚ի վերայ նոցա զվարմ իմ, եւ իբրեւ զթռչունս երկնից իջուցից զնոսա. եւ խրատեցից զնոսա համբաւով նեղութեան նոցա[10406]։
[10406] Ոմանք. Նեղութեանց նոցա։
12 Ուր էլ որ գնան, նրանց վրայ կը գցեմ իմ ցանցը,երկնքի թռչունների նման ցած կը բերեմ նրանցեւ կը պատժեմ նրանց իրենց գլխին գալիք նեղութեան լուրով:
12 Երբ անոնք երթան, անոնց վրայ իմ վարմս պիտի տարածեմ, Որպէս զի զանոնք երկնքի թռչունի պէս իջեցնեմ Ու զանոնք պատժեմ, ինչպէս ժողովուրդին մէջ տարածուեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 Когда они пойдут, Я закину на них сеть Мою; как птиц небесных низвергну их; накажу их, как слышало собрание их.
7:12 καθὼς καθως just as / like ἂν αν perhaps; ever πορεύωνται πορευομαι travel; go ἐπιβαλῶ επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὸ ο the δίκτυόν δικτυον net μου μου of me; mine καθὼς καθως just as / like τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven κατάξω καταγω lead down; draw up αὐτούς αυτος he; him παιδεύσω παιδευω discipline αὐτοὺς αυτος he; him ἐν εν in τῇ ο the ἀκοῇ ακοη hearing; report τῆς ο the θλίψεως θλιψις pressure αὐτῶν αυτος he; him
7:12 כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵלֵ֗כוּ yēlˈēḵû הלך walk אֶפְרֹ֤ושׂ ʔefrˈôś פרשׂ spread out עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon רִשְׁתִּ֔י rištˈî רֶשֶׁת net כְּ kᵊ כְּ as עֹ֥וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens אֹֽורִידֵ֑ם ʔˈôrîḏˈēm ירד descend אַיְסִרֵ֕ם ʔaysirˈēm יסר admonish כְּ kᵊ כְּ as שֵׁ֖מַע šˌēmaʕ שֵׁמַע hearsay לַ la לְ to עֲדָתָֽם׃ ס ʕᵃḏāṯˈām . s עֵדָה gathering
7:12. et cum profecti fuerint expandam super eos rete meum quasi volucrem caeli detraham eos caedam eos secundum auditionem coetus eorumAnd when they shall go, I will spread my net upon them: I will bring them down as the fowl of the air, I will strike them as their congregation hath heard.
12. When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven: I will chastise them, as their congregation hath heard.
7:12. And when they will set out, I will spread my net over them. I will pull them down like the birds of the sky; I will cut them down in accordance with the reports of their meetings.
7:12. When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard.
When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard:

7:12 Когда они пойдут, Я закину на них сеть Мою; как птиц небесных низвергну их; накажу их, как слышало собрание их.
7:12
καθὼς καθως just as / like
ἂν αν perhaps; ever
πορεύωνται πορευομαι travel; go
ἐπιβαλῶ επιβαλλω impose; cast on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
τὸ ο the
δίκτυόν δικτυον net
μου μου of me; mine
καθὼς καθως just as / like
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
κατάξω καταγω lead down; draw up
αὐτούς αυτος he; him
παιδεύσω παιδευω discipline
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
ἀκοῇ ακοη hearing; report
τῆς ο the
θλίψεως θλιψις pressure
αὐτῶν αυτος he; him
7:12
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵלֵ֗כוּ yēlˈēḵû הלך walk
אֶפְרֹ֤ושׂ ʔefrˈôś פרשׂ spread out
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
רִשְׁתִּ֔י rištˈî רֶשֶׁת net
כְּ kᵊ כְּ as
עֹ֥וף ʕˌôf עֹוף birds
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
אֹֽורִידֵ֑ם ʔˈôrîḏˈēm ירד descend
אַיְסִרֵ֕ם ʔaysirˈēm יסר admonish
כְּ kᵊ כְּ as
שֵׁ֖מַע šˌēmaʕ שֵׁמַע hearsay
לַ la לְ to
עֲדָתָֽם׃ ס ʕᵃḏāṯˈām . s עֵדָה gathering
7:12. et cum profecti fuerint expandam super eos rete meum quasi volucrem caeli detraham eos caedam eos secundum auditionem coetus eorum
And when they shall go, I will spread my net upon them: I will bring them down as the fowl of the air, I will strike them as their congregation hath heard.
7:12. And when they will set out, I will spread my net over them. I will pull them down like the birds of the sky; I will cut them down in accordance with the reports of their meetings.
7:12. When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Пророк продолжает сравнение, начатое в ст. 11-м. В то время, как Израиль обратится за помощью к народам языческим, Иегова, подобно птицелову, накроет его сетью и "низвергнет" его, как птицу из состояния свободы в состояние плена. Накажу их, как слышало собрание их: мысль та, что наказание последует согласно тем угрозам, которые обращены к грешникам в законе. (Лев ХХVI:14; Втор XXVIII:15) и в речах пророков (4: Цар XVII:23; 2: Пар XXIV:18, 19). Вместо слов, как слышало собрание их в слав. тексте читается: "в слух скорбения их". Полагают, что вместо adatam собрание их LXX читали zarafam, скорбь их.
Adam Clarke: Commentary on the Bible - 1831
7:12: When they shall go - To those nations for help: -
I will spread my net upon them - I will cause them to be taken by those in whom they trusted.
I will bring them down - They shall no sooner set off to seek this foreign help, than my net shall bring them down to the earth. The allusion to the dove, and to the mode of taking the fowls of heaven, is still carried on.
As their congregation hath heard - As in their solemn assemblies they before have heard; in the reading of my law, and the denunciation of my wrath against idolaters.
Bishop Newcome translates: "I will chastise them when they hearken to their assembly." That is, when they take the counsel of their elders to go down to Egypt for help, and trust in the arm of the Assyrians for succor.
Albert Barnes: Notes on the Bible - 1834
7:12: When they go - (Literally, "according as" they go, in all circumstances of time or place or manner, when whithersoever or howsoever they shall go,) I "will spread My net upon them," so as to surround and envelop them on all sides and hold them down. The "dove" soaring aloft, with speed like the storm-wind Psa 55:6-8, is a picture of freedom, independence, impetuous, unhindered, following on its own course; weak and timid, it trusts in the skillfulness with which it guides its flight, to escape pursuit; the "net," with its thin slight meshes, betokens how weak instruments become all-sufficient in the hands of the Almighty; the same dove, brought down from its almost viewless height, fluttering weakly, helplessly and hopelessly, under those same meshes, is a picture of that same self-dependent spirit humiliated, overwhelmed by inevitable evils, against which it impotently struggles, from which it seems to see its escape, but by which it is held as fast, as if it lay motionless in iron.
As their congregation hath heard - Manifoldly had the message of reward on obedience, and of punishment on disobedience, come to Israel. It was spread throughout the law; it fills the book of Deuteronomy; it was concentrated in the blessing and the curse on mount Ebal and Gerizim; it was put into their mouths in the song of Moses; it was inculcated by all the prophets who had already prophesied to them, and now it was being enforced on that generation by Hosea himself. Other kingdoms have fallen; but their fall, apart from Scripture, has not been the subject of prophecy. Their ruin has come mostly unexpected, either by themselves or others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: I will spread: Job 19:6; Jer 16:16; Eze 12:13, Eze 17:20, Eze 32:3
I will bring: Ecc 9:12
as their: Lev. 26:14-46; Deut. 28:15-68, Deu 29:22-28, Deu 31:16-29, Deu 32:15-43; Kg2 17:13-18; Jer 44:4; Rev 3:19
Geneva 1599
7:12 When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their (i) congregation hath heard.
(i) According to my curses made to the whole congregation of Israel.
John Gill
7:12 When they shall go,.... That is, to Egypt or Assyria:
I will spread my net upon them; bring them into great straits and difficulties; perhaps the Assyrian army is meant, which was the Lord's net, guided, and directed, and spread by his providence, and according to his will, to take this silly dove in; and which enclosed them on all sides, that they could not escape; see Ezek 12:13. Hoshea the king of Israel was taken by the Assyrian, and bound and shut up in prison; Samaria the capital city was besieged three years, and then taken, 4Kings 17:4;
I will bring them down as the fowls of the heaven; though they fly on high, soar aloft, and behave proudly, and fancy themselves out of all danger; yet, as the flying fowl, the eagle, and other birds, may be brought down to the earth by an arrow from the bow, or by some decoy so should they be brought down from their fancied safe and exalted state, and be taken in the net, and become a prey to their enemies:
I will chastise them, as their congregation hath heard; what was written in the law, and in the prophets, were read and explained in the congregations of Israel on their stated days they met together on for religious worship; in which it was threatened, that if they did not observe the laws and statutes of the Lord their God, but neglected and broke them, they should be severely chastised and corrected with his sore judgments, famine, pestilence, the sword of the enemy, and captivity: and now the Lord would fulfil his word, agreeably to what had often been heard by them, but not regarded; see Lev 26:1.
John Wesley
7:12 Go - To seek aid of Egypt or Assyria. Bring them down - Though they attempt to fly, yet as fowls in the net they shall certainly fall. Hath heard - From the prophets whom I have sent unto them.
Robert Jamieson, A. R. Fausset and David Brown
7:12 When they shall go--to seek aid from this or that foreign state.
spread my net upon them--as on birds taken on the ground (Ezek 12:13), as contrasted with "bringing them down" as the "fowls of the heavens," namely, by the use of missiles.
as their congregation hath heard--namely, by My prophets through whom I threatened "chastisement" (Hos 5:9; 4Kings 17:13-18).
7:137:13: Վա՛յ նոցա զի վազեցին զինեւ. եւ եղո՛ւկ են՝ զի ամպարշտեցան յիս։ Ե՛ս փրկեցի զնոսա եւ նոքա բամբասեցին զիս սուտ,
13 Վա՛յ նրանց, քանի որ նրանք խոյս տուեցին ինձնից,ողորմելի են, քանի որ ամբարշտացան իմ դէմ: Ես փրկեցի նրանց, իսկ նրանք ստութեամբ բամբասեցին ինձ:
13 Վա՜յ անոնց, քանզի ինձմէ փախան։Կորուստը անոնց պիտի հասնի, քանզի ինծի դէմ յանցանք գործեցին։Թէեւ զանոնք ես փրկեցի, Բայց անոնք ինծի դէմ սուտ խօսեցան։
Վա՜յ նոցա, զի վազեցին զինեւ. եւ եղուկ են, զի ամպարշտեցան յիս. ես փրկեցի զնոսա եւ նոքա բամբասեցին զիս սուտ:

7:13: Վա՛յ նոցա զի վազեցին զինեւ. եւ եղո՛ւկ են՝ զի ամպարշտեցան յիս։ Ե՛ս փրկեցի զնոսա եւ նոքա բամբասեցին զիս սուտ,
13 Վա՛յ նրանց, քանի որ նրանք խոյս տուեցին ինձնից,ողորմելի են, քանի որ ամբարշտացան իմ դէմ: Ես փրկեցի նրանց, իսկ նրանք ստութեամբ բամբասեցին ինձ:
13 Վա՜յ անոնց, քանզի ինձմէ փախան։Կորուստը անոնց պիտի հասնի, քանզի ինծի դէմ յանցանք գործեցին։Թէեւ զանոնք ես փրկեցի, Բայց անոնք ինծի դէմ սուտ խօսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 Горе им, что они удалились от Меня; гибель им, что они отпали от Меня! Я спасал их, а они ложь говорили на Меня.
7:13 οὐαὶ ουαι woe αὐτοῖς αυτος he; him ὅτι οτι since; that ἀπεπήδησαν αποπηδαω from; away ἐμοῦ εμου my δείλαιοί δειλαιος be ὅτι οτι since; that ἠσέβησαν ασεβεω irreverent εἰς εις into; for ἐμέ εμε me ἐγὼ εγω I δὲ δε though; while ἐλυτρωσάμην λυτροω ransom αὐτούς αυτος he; him αὐτοὶ αυτος he; him δὲ δε though; while κατελάλησαν καταλαλεω slander κατ᾿ κατα down; by ἐμοῦ εμου my ψεύδη ψευδης false
7:13 אֹ֤וי ʔˈôy אֹוי woe לָהֶם֙ lāhˌem לְ to כִּֽי־ kˈî- כִּי that נָדְד֣וּ nāḏᵊḏˈû נדד flee מִמֶּ֔נִּי mimmˈennî מִן from שֹׁ֥ד šˌōḏ שֹׁד violence לָהֶ֖ם lāhˌem לְ to כִּֽי־ kˈî- כִּי that פָ֣שְׁעוּ fˈāšᵊʕû פשׁע rebel בִ֑י vˈî בְּ in וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֶפְדֵּ֔ם ʔefdˈēm פדה buy off וְ wᵊ וְ and הֵ֕מָּה hˈēmmā הֵמָּה they דִּבְּר֥וּ dibbᵊrˌû דבר speak עָלַ֖י ʕālˌay עַל upon כְּזָבִֽים׃ kᵊzāvˈîm כָּזָב lie
7:13. vae eis quoniam recesserunt a me vastabuntur quia praevaricati sunt in me et ego redemi eos et ipsi locuti sunt contra me mendaciaWoe to them, for they have departed from me: they shall be wasted because they have transgressed against me: and I redeemed them: and they have spoken lies against me.
13. Woe unto them! for they have wandered from me; destruction unto them! for they have trespassed against me: though I would redeem them, yet they have spoken lies against me.
7:13. Woe to them, for they have withdrawn from me. They will waste away because they have been dishonest with me. And I redeemed them, and they have spoken lies against me.
7:13. Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me.
Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me:

7:13 Горе им, что они удалились от Меня; гибель им, что они отпали от Меня! Я спасал их, а они ложь говорили на Меня.
7:13
οὐαὶ ουαι woe
αὐτοῖς αυτος he; him
ὅτι οτι since; that
ἀπεπήδησαν αποπηδαω from; away
ἐμοῦ εμου my
δείλαιοί δειλαιος be
ὅτι οτι since; that
ἠσέβησαν ασεβεω irreverent
εἰς εις into; for
ἐμέ εμε me
ἐγὼ εγω I
δὲ δε though; while
ἐλυτρωσάμην λυτροω ransom
αὐτούς αυτος he; him
αὐτοὶ αυτος he; him
δὲ δε though; while
κατελάλησαν καταλαλεω slander
κατ᾿ κατα down; by
ἐμοῦ εμου my
ψεύδη ψευδης false
7:13
אֹ֤וי ʔˈôy אֹוי woe
לָהֶם֙ lāhˌem לְ to
כִּֽי־ kˈî- כִּי that
נָדְד֣וּ nāḏᵊḏˈû נדד flee
מִמֶּ֔נִּי mimmˈennî מִן from
שֹׁ֥ד šˌōḏ שֹׁד violence
לָהֶ֖ם lāhˌem לְ to
כִּֽי־ kˈî- כִּי that
פָ֣שְׁעוּ fˈāšᵊʕû פשׁע rebel
בִ֑י vˈî בְּ in
וְ wᵊ וְ and
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
אֶפְדֵּ֔ם ʔefdˈēm פדה buy off
וְ wᵊ וְ and
הֵ֕מָּה hˈēmmā הֵמָּה they
דִּבְּר֥וּ dibbᵊrˌû דבר speak
עָלַ֖י ʕālˌay עַל upon
כְּזָבִֽים׃ kᵊzāvˈîm כָּזָב lie
7:13. vae eis quoniam recesserunt a me vastabuntur quia praevaricati sunt in me et ego redemi eos et ipsi locuti sunt contra me mendacia
Woe to them, for they have departed from me: they shall be wasted because they have transgressed against me: and I redeemed them: and they have spoken lies against me.
7:13. Woe to them, for they have withdrawn from me. They will waste away because they have been dishonest with me. And I redeemed them, and they have spoken lies against me.
7:13. Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14. Пророк, обличая народ за удаление от Иеговы и угрожая погибелью (слав. боязливи суть, deilaioi, несчастны, жалки) имеет в виду в ст. 13-м ложную политику Израиля, искание помощи у языческих народов и неверие в Иегову, Который неоднократно спасал Израиля. Уклоняясь от помощи Божией, народ этим как бы свидетельствует о том, что Господь не может спасти его, а это есть ложь на Господа ("они ложь говорили на Меня"). И вообще, вместо сердечного обращения к Бoгу, израильтяне только вопят на ложах своих, беспокоясь (itgoraru, от gur - собираться, толпиться, также бояться, трепетать Иов XIX:29; Ос X:5), о хлебе и вине, ставших добычею врагов. Чтение слав. текста о пшенице и вить сечахуся (katetemnonta) возникло, думают, потому, что LXX itgoraru (собираются, беспокоятся) производили от garar, означающего в араб. яз, разрезать. LXX, вероятно, усматривали в словах пророка указание на восточный обычай при тяжком горе - истязать себя и делать надрезы ("стчахуся"). Конец ст. 14-го а от Меня удаляются в слав. и у LXX опущен.
Adam Clarke: Commentary on the Bible - 1831
7:13: Wo unto them! - They shall have wo, because they have fled from me. They shall have destruction, because they have transgressed against me.
Though I have redeemed them - Out of Egypt; and given them the fullest proof of my love and power.
Yet they have spoken lies against me - They have represented me as rigorous and cruel; and my service as painful and unprofitable.
Albert Barnes: Notes on the Bible - 1834
7:13: Woe unto them, for they have fled from Me - The threatening rises in severity, as did the measure of their sin. Whereas "Salvation belonged to God" Psa 3:8 alone, and they only "abide under His shadow" Psa 91:1-2, who make Him their "refuge, woe" must needs come on them, who leave Him. "They forsake their own mercy" Jon 2:8. "Woe" they draw upon themselves, who forget God; how much more then they, who willfully and with a high hand transgress against Him! "Destruction unto them, for they have transgressed against Me." To be separated from God is the source of all evils; it is the "pain of loss" of God's presence, in hell; but "destruction" is more than this; it is everlasting death.
And I have redeemed them and they have spoken lies against Me - The "I" and "they" are both emphatic in Hebrew; "I redeemed;" "they spoke lies." Such is man's requital of His God. Oft as He redeemed, so often did they traduce Him. Such was the history of the passage through the wilderness; such, of the period under the Judges; such had it been recently, when God delivered Israel by the hand of Jereboam II Kg2 14:25-27. The word, "I have redeemed," denotes "habitual oft-renewed deliverance," "that He was their constant Redeemer, from whom they had found help, did still find it, and might yet look to find it, if they did not, by their ill behavior, stop the course of His favor toward them" . God's mercy overflowed their ingratitude. "They" had Spoken lies against Him, often as He had delivered them; He was still their abiding Redeemer. "I do redeem them."
They have spoken lies against Me - People "speak lies" against God, in their hearts, their words, their deeds; whenever they harbor thoughts, speak words, or act, so as to deny that God is what He is, or as to imply that He is not what He has declared Himself to be. Whoever seeks anything out of God or against His will; whoever seeks from man, or from idols, or from fortune, or from his own powers, what God alone bestows; whoever acts as if God was not a good God, ready to receive the penitent, or a just God who will avenge the holiness of His laws and "not clear the guilty," does in fact, "speak lies against God." People, day by day, "speak lies against God," against His Wisdom, His providence, His justice, His Goodness, His Omniscience, when they are thinking of nothing less. Jeroboam spake lies against God, when he said, "these be thy gods, O Israel, which brought thee out of the land of Egypt," whereas God had so often enforced upon them Exo 20:2; Lev 19:36; Lev 23:43; Num 15:41; Deu 5:6, Deu 5:15, "the Lord redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt (Deu 7:8; add. Deu 13:5; Deu 15:15; Deu 24:18); the Lord thy God brought thee out thence with a mighty hand and stretched out arm."
Israel "spake lies against God," when he said, "these are my rewards which my lovers have given me" Hos 2:12, or when, "they returned not to Him" but "called on Egypt," as though God would not help them, who said that He would, or as though Egypt could help them, of whom God said that it should not. Sometimes, they "spoke" out "lies" boldly, telling God's true prophets that He had not sent them, or forbidding them to speak in His Name; sometimes covertly, as when they turned to God, not sincerely but feignedly; but always perversely. And when God the Son came on earth to "redeem them," then still more, they spoke lies against Him, all His life long, saying, "He deceiveth the people," and all their other blasphemies, and , "when He, forgave them the sin of His death, saying, "Father, forgave them for they know not what they do," they persevered in "speaking lies" against Him, and bribed the soldiers to speak lies against Him," and themselves do so to this day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: Woe: Hos 9:12; Isa 31:1; Lam 5:16; Eze 16:23; mat 23:13-29; Rev 8:13
fled: Hos 11:2; Job 21:14, Job 21:15, Job 22:17; Psa 139:7-9; Jon 1:3, Jon 1:10
destruction: Heb. spoil
though: Deu 15:15; Neh 1:10; Psa 106:10, Psa 107:2, Psa 107:3; Isa 41:14, Isa 43:1, Isa 63:8; Mic 6:4; Pe1 1:18, Pe1 1:19
spoken: Hos 7:3, Hos 11:12; Isa 59:13; Jer 18:11, Jer 18:12, Jer 42:20, Jer 44:17, Jer 44:18; Eze 18:2, Eze 18:25; Mal 3:13-15; Jo1 1:10
Carl Friedrich Keil and Franz Delitzsch
7:13
"Woe to them! for they have flown from me; devastation to them! for they have fallen away from me. I would redeem them, but they speak lies concerning me. Hos 7:14. They did not cry to me in their heart, but howl upon their beds; they crowd together for corn and new wine, and depart against me." The Lord, thinking of the chastisement, exclaims, Woe to them, because they have fled from Him! Nâdad, which is applied to the flying of birds, points back to the figures employed in Hos 7:11, Hos 7:12. Shōd, used as an exclamation, gives the literal explanation of 'ōi (woe). The imperfect 'ephdēm cannot be taken as referring to the redemption out of Egypt, because it does not stand for the preterite. It is rather voluntative or optative. "I would (should like to) redeem them (still); but they say I cannot and will not do it." These are the lies which they utter concerning Jehovah, partly with their mouths and partly by their actions, namely, in the fact that they do not seek help from Him, as is explained in Hos 7:14. They cry to the Lord; yet it does not come from the heart, but (כּי after לא) they howl (יילילוּ, cf. Ges. 70, 2, note) upon their beds, in unbelieving despair at the distress that has come upon them. What follows points to this. Hithgōrēr, to assemble, to crowd together (Ps 56:7; Ps 59:4; Is 54:15); here to gather in troops or crowd together for corn and new wine, because their only desire is to fill their belly. Thus they depart from God. The construction of סוּר with ב, instead of with מן or מאחרי, is a pregnant one: to depart and turn against God.
Geneva 1599
7:13 Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have (k) redeemed them, yet they have spoken lies against me.
(k) That is, at different times redeemed them, and delivered them from death.
John Gill
7:13 Woe unto them, for they have fled from me,.... From the Lord, from his worship, and the place of it; from obedience to him, and the service of him; as birds fly from their nests, and leave their young, and wander about; so they had deserted the temple at Jerusalem, and forsaken the service of the sanctuary, and set up calves at Dan and Bethel, and worshipped them; and, instead of fleeing to God for help in time of distress, fled further off still, even out of their own land to Egypt or Assyria: the consequence of which was, nothing but ruin; and so lamentation and woes:
destruction unto them, because they have transgressed against me; against the laws which God gave them; setting up idols, and worshipping them, and so broke the first table of the law; committing murder, adultery, thefts and robberies, with which they are charged the preceding part of this chapter, and so transgressed the second table of the law; and by all brought destruction upon themselves, which was near at hand, and would certainly come, as here threatened; though they promised themselves peace, and expected assistance from neighbouring nations, but in vain, having made the Lord their enemy, by breaking his laws:
though I have redeemed them; out of Egypt formerly, and out of the hands of the Moabites, Ammonites, Philistines, and others, in the times of the judges; and more lately in the times of Joash and Jeroboam the second, who recovered many cities out of the hands of the Syrians. Aben Ezra, Jarchi, and Kimchi, interpret this of the good disposition of God towards them, having it in his heart to redeem them now from their present afflictions and distresses, but that they were so impious and wicked, and so unfaithful to him:
yet they have spoken lies against me; against his being and providence, being atheistically inclined; or pretending repentance for their sins, when they were hypocrites, and returned to their former courses; or setting up idols in opposition to him, which were vanity to him; attributing all their good things to them, and charging him with all their evils. Abendana reads the words interrogatively, "should I redeem them, when they have spoken lies against me?" (t) no, I will not.
(t) "et ego redimerem eos?" so some in Rivet.
John Wesley
7:13 Spoken lies - They belied his corrections as if not deserved; they belied the good done, as if too little, or not done by God, but by their idol.
Robert Jamieson, A. R. Fausset and David Brown
7:13 fled--as birds from their nest (Prov 27:8; Is 16:2).
me--who both could and would have healed them (Hos 7:1), had they applied to Me.
redeemed them--from Egypt and their other enemies (Mic 6:4).
lies-- (Ps 78:36; Jer 3:10). Pretending to be My worshippers, when they all the while worshipped idols (Hos 7:14; Hos 12:1); also defrauding Me of the glory of their deliverance, and ascribing it and their other blessings to idols [CALVIN].
7:147:14: եւ ո՛չ աղաղակեցին առ իս սիրտք նոցա. այլ ողբացին յանկողինս իւրեանց. եւ ՚ի վերայ ցորենոյ եւ գինւոյ ցտէին. խրատեցան ինեւ[10407]՝ [10407] Ոմանք. Այլ ողբային յանկողինս։
14 Նրանց սրտերը չկանչեցին ինձ, այլ ողբում էին իրենց անկողիններում.նրանք ցորենի ու գինու համար ծուատում էին իրենց:
14 Երբ անոնք իրենց անկողիններուն վրայ կ’ողբային, Իրենց սրտովը ինծի չաղաղակեցին։Անոնք ցորենի ու գինիի համար կը հաւաքուին Ու ինծի դէմ կ’ապստամբին։
եւ ոչ աղաղակեցին առ իս սիրտք նոցա, այլ ողբային յանկողինս իւրեանց. եւ ի վերայ ցորենոյ եւ գինւոյ [71]ցտէին. խրատեցան ինեւ:

7:14: եւ ո՛չ աղաղակեցին առ իս սիրտք նոցա. այլ ողբացին յանկողինս իւրեանց. եւ ՚ի վերայ ցորենոյ եւ գինւոյ ցտէին. խրատեցան ինեւ[10407]՝
[10407] Ոմանք. Այլ ողբային յանկողինս։
14 Նրանց սրտերը չկանչեցին ինձ, այլ ողբում էին իրենց անկողիններում.նրանք ցորենի ու գինու համար ծուատում էին իրենց:
14 Երբ անոնք իրենց անկողիններուն վրայ կ’ողբային, Իրենց սրտովը ինծի չաղաղակեցին։Անոնք ցորենի ու գինիի համար կը հաւաքուին Ու ինծի դէմ կ’ապստամբին։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 И не взывали ко Мне сердцем своим, когда вопили на ложах своих; собираются из-за хлеба и вина, а от Меня удаляются.
7:14 καὶ και and; even οὐκ ου not ἐβόησαν βοαω scream; shout πρός προς to; toward με με me αἱ ο the καρδίαι καρδια heart αὐτῶν αυτος he; him ἀλλ᾿ αλλα but ἢ η or; than ὠλόλυζον ολολυζω howl ἐν εν in ταῖς ο the κοίταις κοιτη lying down; relations αὐτῶν αυτος he; him ἐπὶ επι in; on σίτῳ σιτος wheat καὶ και and; even οἴνῳ οινος wine κατετέμνοντο κατατεμνω discipline ἐν εν in ἐμοί εμοι me
7:14 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not זָעֲק֤וּ zāʕᵃqˈû זעק cry אֵלַי֙ ʔēlˌay אֶל to בְּ bᵊ בְּ in לִבָּ֔ם libbˈām לֵב heart כִּ֥י kˌî כִּי that יְיֵלִ֖ילוּ yᵊyēlˌîlû ילל howl עַל־ ʕal- עַל upon מִשְׁכְּבֹותָ֑ם miškᵊvôṯˈām מִשְׁכָּב couch עַל־ ʕal- עַל upon דָּגָ֧ן dāḡˈān דָּגָן corn וְ wᵊ וְ and תִירֹ֛ושׁ ṯîrˈôš תִּירֹושׁ wine יִתְגֹּורָ֖רוּ yiṯgôrˌārû גור dwell יָס֥וּרוּ yāsˌûrû סור turn aside בִֽי׃ vˈî בְּ in
7:14. et non clamaverunt ad me in corde suo sed ululabant in cubilibus suis super triticum et vinum ruminabant recesserunt a meAnd they have not cried to me with their heart, but they howled in their beds: they have thought upon wheat and wine, they are departed from me.
14. And they have not cried unto me with their heart, but they howl upon their beds: they assemble themselves for corn and wine, they rebel against me.
7:14. And they have not cried out to me in their heart, but they howled on their beds. They have obsessed about wheat and wine; they have withdrawn from me.
7:14. And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, [and] they rebel against me.
And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, [and] they rebel against me:

7:14 И не взывали ко Мне сердцем своим, когда вопили на ложах своих; собираются из-за хлеба и вина, а от Меня удаляются.
7:14
καὶ και and; even
οὐκ ου not
ἐβόησαν βοαω scream; shout
πρός προς to; toward
με με me
αἱ ο the
καρδίαι καρδια heart
αὐτῶν αυτος he; him
ἀλλ᾿ αλλα but
η or; than
ὠλόλυζον ολολυζω howl
ἐν εν in
ταῖς ο the
κοίταις κοιτη lying down; relations
αὐτῶν αυτος he; him
ἐπὶ επι in; on
σίτῳ σιτος wheat
καὶ και and; even
οἴνῳ οινος wine
κατετέμνοντο κατατεμνω discipline
ἐν εν in
ἐμοί εμοι me
7:14
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
זָעֲק֤וּ zāʕᵃqˈû זעק cry
אֵלַי֙ ʔēlˌay אֶל to
בְּ bᵊ בְּ in
לִבָּ֔ם libbˈām לֵב heart
כִּ֥י kˌî כִּי that
יְיֵלִ֖ילוּ yᵊyēlˌîlû ילל howl
עַל־ ʕal- עַל upon
מִשְׁכְּבֹותָ֑ם miškᵊvôṯˈām מִשְׁכָּב couch
עַל־ ʕal- עַל upon
דָּגָ֧ן dāḡˈān דָּגָן corn
וְ wᵊ וְ and
תִירֹ֛ושׁ ṯîrˈôš תִּירֹושׁ wine
יִתְגֹּורָ֖רוּ yiṯgôrˌārû גור dwell
יָס֥וּרוּ yāsˌûrû סור turn aside
בִֽי׃ vˈî בְּ in
7:14. et non clamaverunt ad me in corde suo sed ululabant in cubilibus suis super triticum et vinum ruminabant recesserunt a me
And they have not cried to me with their heart, but they howled in their beds: they have thought upon wheat and wine, they are departed from me.
7:14. And they have not cried out to me in their heart, but they howled on their beds. They have obsessed about wheat and wine; they have withdrawn from me.
7:14. And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, [and] they rebel against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:14: They have not cried unto me with their heart - They say they have sought me, but could not find me; that they have cried unto me, but I did not answer. I know they have cried, yea, howled; but could I hear them when all was forced and hypocritical, not one sigh coming from their heart?
They assemble themselves for corn and wine - In dearth and famine they call and howl: but they assemble themselves, not to seek Me, but to invoke their false gods for corn and wine.
Albert Barnes: Notes on the Bible - 1834
7:14: And they have not cried unto him with their heart, when they howled upon their beds - Or, in the present time, "they cry not unto Me when they howl." They did "cry," and, it may be, they "cried" even "unto God." At least, the prophet does not deny that they cried to God at all; only, he says, that they did "not cry to" Him "with their heart." Their cries were wrung from them by their temporal distresses, and ended in them, not in God. There was no sincerity in their hearts, no change in their doings. Their cry was a mere howling. The secret complaint of the heart is a loud cry in the ears of God. The impetuous "cry" of impatient and unconverted suffering is a mere brutish "howling." Their heart was set wholly on their earthly needs; it did not thank God for giving them good things, nor cry to Him truly when He withheld them.
But, it may be, that the prophet means also to contrast the acts of the ungodly, private and public, amid distress, with those of the godly. The godly man implores God in public and in private. The prayer on the "bed," expresses the private prayer of the soul to God, when, the world being shut out, it is alone with Him. In place of this, there was the "howling," as people toss fretfully and angrily on their beds, roar for pain; but, instead of complaining "to" God, complain "of" Him, and are angry, not with themselves, but with God. In place of the public prayer and humiliation, there was a mere tumultuous assembly, in which they clamored "for grain and wine," and "rebelled against God. They assemble themselves;" (literally, "they gather themselves tumultuously together). They rebel against Me ;" (literally, "they turn aside against Me"). They did not only (as it is expressed elsewhere) "turn aside "from" God." "They turn aside against Me," He says, flying, as it were, in the very face of God. This "tumultuous assembly" was either some stormy civil debate, how to obtain the grain and wine which God withheld, or a tumultuous clamoring to their idols and false gods, like that of the priests of Baal, when arrayed against Elijah on Mount Carmel; whereby they removed the further from God's law, and rebelled with a high hand against Him.
: What is to "cry to the Lord," but to long for the Lord? But if anyone multiply prayers, crying and weeping as he may, yet not with any intent to gain God Himself, but to obtain some earthly or passing thing, he cannot truly be said to "cry unto the Lord," i. e., so to cry that his cry should come to the hearing of the Lord. This is a cry like Esau's, who sought no other fruit from his father's blessing, save to be rich and powerful in this world. When then He saith, "They cried not to Me in their heart, etc.," He means, they were not devoted to Me, their heart was not right with Me; they sought not Myself, but things of Mine. They howled, desiring only things for the belly, and seeking not to have Me. Thus they belong not to "the generation of those who seek the Lord, who seek the face of the God of Jacob" Psa 24:6, but to the generation of Esau."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: they have not: Job 35:9, Job 35:10; Psa 78:34-37; Isa 29:13; Jer 3:10; Zac 7:5
when: Isa 52:5, Isa 65:14; Amo 8:3; Jam 5:1
assemble: Hos 3:1; Exo 32:6; Jdg 9:27; Amo 2:8; Mic 2:11; Rom 16:18; Phi 3:19; Jam 4:3
Geneva 1599
7:14 And they have not cried unto me with their heart, (l) when they howled upon their beds: (m) they assemble themselves for corn and wine, [and] they rebel against me.
(l) When they were in affliction, and cried out in pain, they did not seek me for help.
(m) They only seek their own benefit and wealth, and care not for me their God.
John Gill
7:14 And they have not cried unto me with their heart,.... In their distress, indeed, they cried unto the Lord, and said they repented of their sins, and promised reformation, and made a show of worshipping God; as invocation is sometimes put for the whole worship of God; but then this was not heartily, but hypocritically; their hearts and their mouths did not go together, and therefore was not reckoned prayer; nothing but howling, as follows:
when they howled upon their beds; lying sick or wounded there; or, as some, in their idol temples, those beds of adultery, where they pretended to worship God by them, and to pray to him through them; but such idolatrous prayers were no better than the howlings of clogs to him; even though they expressed outwardly their cries with great vehemency, as the word used denotes, having one letter more in it than common:
they assemble themselves for corn and wine: either at their banquets, to feast upon them, as Aben Ezra; or to the markets, to buy them, as Kimchi suggests; or rather to their idol temples, to deprecate a famine, and to pray for rain and fruitful seasons; or if they gather together to pray to the Lord, it is only for carnal and worldly things; they only seek themselves, and their own interest, and not the glory of God, and ask for these things, to consume them on their lust. The Septuagint version is, "for corn and wine they were cut", or cut themselves, as Baal's priests did, when they cried to him, 3Kings 18:28; and Theodoret here observes, that they performed the Heathen rites, and in idol temples made incisions on their bodies:
and they rebel against me: not only flee from him transgress his laws but cast off all allegiance to him and take up arms, and commit hostilities against him. The Targum joins this with the preceding clause,
"because of the multitude of corn and wine which they have gathered they have rebelled against my word;''
and to the same sense Jarchi; thus, Jeshurun waxed fat and kicked.
John Wesley
7:14 They assembled - In the houses of their idols.
Robert Jamieson, A. R. Fausset and David Brown
7:14 not cried unto me--but unto other gods [MAURER], (Job 35:9-10). Or, they did indeed cry unto Me, but not "with their heart": answering to "lies," Hos 7:13 (see on Hos 7:13).
when they howled upon their beds--sleepless with anxiety; image of deep affliction. Their cry is termed "howling," as it is the cry of anguish, not the cry of repentance and faith.
assemble . . . for corn, &c.--namely in the temples of their idols, to obtain from them a good harvest and vintage, instead of coming to Me, the true Giver of these (Hos 2:5, Hos 2:8, Hos 2:12), proving that their cry to God was "not with their heart."
rebel against me--literally, "withdraw themselves against Me," that is, not only withdraw from Me, but also rebel against Me.
7:157:15: եւ ես զօրացուցի զբազուկս նոցա. եւ ՚ի վերայ իմ խորհեցան չարութիւն[10408]։ [10408] ՚Ի լուս՛՛. Եւ ես ոչ զօրացուցի. համաձայն ոմանց ՚ի բնաբ՛՛։
15 Ես խրատեցի նրանցեւ զօրացրի նրանց բազուկները,բայց նրանք չարիք խորհեցին իմ դէմ:
15 Թէպէտ զանոնք խրատեցի Ու անոնց բազուկները զօրացուցի, Սակայն ատիկա ինծի չարութիւն սեպեցին*։
Եւ ես`` զօրացուցի զբազուկս նոցա, եւ ի վերայ իմ խորհեցան [72]չարութիւն:

7:15: եւ ես զօրացուցի զբազուկս նոցա. եւ ՚ի վերայ իմ խորհեցան չարութիւն[10408]։
[10408] ՚Ի լուս՛՛. Եւ ես ոչ զօրացուցի. համաձայն ոմանց ՚ի բնաբ՛՛։
15 Ես խրատեցի նրանցեւ զօրացրի նրանց բազուկները,բայց նրանք չարիք խորհեցին իմ դէմ:
15 Թէպէտ զանոնք խրատեցի Ու անոնց բազուկները զօրացուցի, Սակայն ատիկա ինծի չարութիւն սեպեցին*։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 Я вразумлял {их} и укреплял мышцы их, а они умышляли злое против Меня.
7:15 κἀγὼ καγω and I κατίσχυσα κατισχυω force down; prevail τοὺς ο the βραχίονας βραχιων arm αὐτῶν αυτος he; him καὶ και and; even εἰς εις into; for ἐμὲ εμε me ἐλογίσαντο λογιζομαι account; count πονηρά πονηρος harmful; malignant
7:15 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i יִסַּ֔רְתִּי yissˈartî יסר admonish חִזַּ֖קְתִּי ḥizzˌaqtî חזק be strong זְרֹֽועֹתָ֑ם zᵊrˈôʕōṯˈām זְרֹועַ arm וְ wᵊ וְ and אֵלַ֖י ʔēlˌay אֶל to יְחַשְּׁבוּ־ yᵊḥaššᵊvû- חשׁב account רָֽע׃ rˈāʕ רַע evil
7:15. et ego erudivi et confortavi brachia eorum et in me cogitaverunt malitiamAnd I have chastised them, and strengthened their arms: and they have imagined evil against me.
15. Though I have taught and strengthened their arms, yet do they imagine mischief against me.
7:15. And I have educated them, and I have reinforced their arms; and they have imagined evil against me.
7:15. Though I have bound [and] strengthened their arms, yet do they imagine mischief against me.
Though I have bound [and] strengthened their arms, yet do they imagine mischief against me:

7:15 Я вразумлял {их} и укреплял мышцы их, а они умышляли злое против Меня.
7:15
κἀγὼ καγω and I
κατίσχυσα κατισχυω force down; prevail
τοὺς ο the
βραχίονας βραχιων arm
αὐτῶν αυτος he; him
καὶ και and; even
εἰς εις into; for
ἐμὲ εμε me
ἐλογίσαντο λογιζομαι account; count
πονηρά πονηρος harmful; malignant
7:15
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
יִסַּ֔רְתִּי yissˈartî יסר admonish
חִזַּ֖קְתִּי ḥizzˌaqtî חזק be strong
זְרֹֽועֹתָ֑ם zᵊrˈôʕōṯˈām זְרֹועַ arm
וְ wᵊ וְ and
אֵלַ֖י ʔēlˌay אֶל to
יְחַשְּׁבוּ־ yᵊḥaššᵊvû- חשׁב account
רָֽע׃ rˈāʕ רַע evil
7:15. et ego erudivi et confortavi brachia eorum et in me cogitaverunt malitiam
And I have chastised them, and strengthened their arms: and they have imagined evil against me.
7:15. And I have educated them, and I have reinforced their arms; and they have imagined evil against me.
7:15. Though I have bound [and] strengthened their arms, yet do they imagine mischief against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. А они умышляли злое против Меня. Пророк имеет в виду отступничество Израиля от Иеговы. Вместо начальных слов ст. Я вразумлял (issarti) их в сл. читается: "накажутся мною", греч. - epaideuqhsan en emoi.
Adam Clarke: Commentary on the Bible - 1831
7:15: Though I have bound and strengthened their arms - Whether I dealt with them in judgment or mercy, it was all one; in all circumstances they rebelled against me.
Albert Barnes: Notes on the Bible - 1834
7:15: Though I have bound - Rather, (as in the E. M) "And I have chastened, I have strenghened their arms, and they imagine mischief against Me." God had tried all ways with them, but it was all one. He chastened them in love, and in love He strengthened them; He brought the enemy upon them, (as aforetime in the days of the Judges,) and He gave them strength to repel the enemy; as He raised up judges of old, and lately had fulfilled His promise which He had made to Joash through Elisha. But it was all in vain. Whatever God did, Israel was still the same. All only issued in further evil. The prophet sums up in four words all God's varied methods for their recovery, and then sets over against them the one result, fresh rebellion on the part of His creatures and His people.
They imagine - Or "devise mischief against Me." The order in the Hebrew is emphatic, "and against Me they devise evil;" i. e., "against Me," who had thus tried all the resources and methods of divine wisdom to reclaim them, "they devise evil." These are words of great condescension. For the creature can neither hurt nor profit the Creator. But since God vouchsafed to be their King, He deigned to look upon their rebellions, as so many efforts to injure Him. All God's creatures are made for His glory, and on earth, chiefly man; and among men, chiefly those whom He had chosen as His people. In that, then, they set themselves to diminish that glory, giving to idols (see Isa 42:8), they, as far as in them lay, "devised evil against" Him. Man would dethrone God, if he could.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: I have: Kg2 13:5, Kg2 13:23, Kg2 14:25-27; Psa 106:43-45
bound: or, chastened, Job 5:17; Psa 94:12; Pro 3:11; Heb 12:5; Rev 3:19
imagine: Psa 2:1, Psa 62:3; Jer 17:9; Nah 1:9; Act 4:25; Rom 1:21; Co2 10:5
Carl Friedrich Keil and Franz Delitzsch
7:15
Yet Jehovah has done still more for Israel. Hos 7:15. "And I have instructed, have strengthened their arms, and they think evil against me. Hos 7:16. They turn, but not upwards: they have become like a false bow. Their princes will fall by the sword, for the defiance of their tongue: this is their derision in the land of Egypt." יסּר here is not to chastise, but to instruct, so that זרועתם (their arms) is to be taken as the object to both verbs. Instructing the arms, according to the analogy of Ps 18:35, is equivalent to showing where and how strength is to be acquired. And the Lord has not contented Himself with merely instructing. He has also strengthened their arms, and given them power to fight, and victory over their foes (cf. 4Kings 14:25-26). And yet they think evil of Him; not by speaking lies (Hos 7:13), but by falling away from Him, by their idolatrous calf-worship, by which they rob the Lord of the glory due to Him alone, practically denying His true divinity. This attitude towards the Lord is summed up in two allegorical sentences in Hos 7:16, and the ruin of their princes is foretold. They turn, or turn round, but not upwards (על, an adverb, or a substantive signifying height, as in Hos 11:7; 2Kings 23:1, not "the Most High," i.e., God, although turning upwards is actually turning to God). From the fact that with all their turning about they do not turn upwards, they have become like a treacherous bow, the string of which has lost its elasticity, so that the arrows do not hit the mark (cf. Ps 78:57). And thus Israel also fails to reach its destination. Therefore its princes shall fall. The princes are mentioned as the originators of the enmity against God, and all the misery into which they have plunged the people and kingdom. זעם, fury, here defiance or rage. Defiance of tongue the princes showed in the lies which they uttered concerning Jehovah (Hos 7:13), and with which they blasphemed in a daring manner the omnipotence and faithfulness of the Lord. זו stands, according to a dialectical difference in the mode of pronunciation, for זה, not for זאת (Ewald, 183, a). This, namely their falling by the sword, will be for a derision to them in the land of Egypt: not because they will fall in Egypt, or perish by the sword of the Egyptians; but because they put their trust in Egypt, the derision of Egypt will come upon them when they are overthrown (cf. Is 30:3, Is 30:5).
John Gill
7:15 Though I have bound and strengthened their arms,.... As a surgeon sets a broken arm and swathes and binds it, and so restores it to its former strength, or at least to a good degree of strength again, so the Lord dealt with Israel; their arms were broken, and their strength weakened, and they greatly distressed and reduced by the Syrians in the times of Jehoahaz; but they were brought into a better state and condition in the times of Joash and Jeroboam the second; the former retook several cities out of the hands of the Syrians, and the latter restored the border of Israel, and greatly enlarged it; and as all this was done through the blessing of divine Providence, the Lord is said to do it himself. Some render it, "though I have chastised, I have strengthened their arms" (u); though he corrected them for their sins in the times of Jehoahaz, and suffered their arms to be broken by their enemies, for their instruction, and in order to bring them to repentance for their sins; yet he strengthened them again in the following reigns:
yet do they imagine mischief against me; so ungrateful were they, they contrived to do hurt to his prophets that were sent to them in his name, to warn them of their sins and danger, and exhort them to repent, and forsake their idolatrous worship, and other sins; and they sought by all means to dishonour the name of the Lord, by imputing their success in the reigns of Joash and Jeroboam to their idols, and not unto him; and so hardened themselves against him, and in their evil ways.
(u) "castigavi", Junius & Tremellius, Piscator, Vatablus, Cocceius, Tarnovius.
John Wesley
7:15 Bound - As a surgeon binds up a weak member, or a broken one; so did God for Ephraim, when the Syrians and other enemies had broken their arms. Imagine mischief - They devise mischief against my prophets, and let loose the reins to all impieties.
Robert Jamieson, A. R. Fausset and David Brown
7:15 I . . . bound--when I saw their arms as it were relaxed with various disasters, I bound them so as to strengthen their sinews; image from surgery [CALVIN]. MAURER translates, "I instructed them" to war (Ps 18:34; Ps 144:1), namely, under Jeroboam II (4Kings 14:25). GROTIUS explains, "Whether I chastised them (Margin) or strengthened their arms, they imagined mischief against Me." English Version is best.
7:167:16: Դարձան յոչինչ, եւ եղեն իբրեւ զաղեղն լարեալ. անկցին ՚ի սո՛ւր իշխանք նոցա, վասն անխրատութեան խստութեան լեզուի իւրեանց. զի այս անզգամութիւն նոցա յերկրին Եգիպտացւոց[10409]։[10409] Ոմանք. Դարձան եւ յոչինչ. եւ եղեն իբրեւ զաղեղն ընդդէմ դարձեալ. անկցին։
16 Նրանք դարձան անգոյինեւ եղան ինչպէս լարուած աղեղ: Սրով կ’ընկնեն նրանց իշխաններըիրենց լեզուի անսանձ խստութեան պատճառով,եւ սա կը լինի նրանց նախատինքը Եգիպտոսում»:
16 Անոնք կը դառնան, բայց, ո՛չ Բարձրեալին։Անոնք խաբեբայ աղեղի պէս են։Անոնց իշխանները իրենց լեզուին կատաղութեանը համար սուրով պիտի իյնան։Ասիկա պիտի ըլլայ անոնց նախատինքը Եգիպտոսի մէջ։
Դարձան յոչինչ. եւ եղեն իբրեւ զաղեղն լարեալ``. անկցին ի սուր իշխանք նոցա, վասն անխրատութեան խստութեան լեզուի իւրեանց. զի այս [73]անզգամութիւն նոցա յերկրին Եգիպտացւոց:

7:16: Դարձան յոչինչ, եւ եղեն իբրեւ զաղեղն լարեալ. անկցին ՚ի սո՛ւր իշխանք նոցա, վասն անխրատութեան խստութեան լեզուի իւրեանց. զի այս անզգամութիւն նոցա յերկրին Եգիպտացւոց[10409]։
[10409] Ոմանք. Դարձան եւ յոչինչ. եւ եղեն իբրեւ զաղեղն ընդդէմ դարձեալ. անկցին։
16 Նրանք դարձան անգոյինեւ եղան ինչպէս լարուած աղեղ: Սրով կ’ընկնեն նրանց իշխաններըիրենց լեզուի անսանձ խստութեան պատճառով,եւ սա կը լինի նրանց նախատինքը Եգիպտոսում»:
16 Անոնք կը դառնան, բայց, ո՛չ Բարձրեալին։Անոնք խաբեբայ աղեղի պէս են։Անոնց իշխանները իրենց լեզուին կատաղութեանը համար սուրով պիտի իյնան։Ասիկա պիտի ըլլայ անոնց նախատինքը Եգիպտոսի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 Они обращались, но не к Всевышнему, стали как неверный лук; падут от меча князья их за дерзость языка своего; это будет посмеянием над ними в земле Египетской.
7:16 ἀπεστράφησαν αποστρεφω turn away; alienate εἰς εις into; for οὐθέν ουδεις no one; not one ἐγένοντο γινομαι happen; become ὡς ως.1 as; how τόξον τοξον bow ἐντεταμένον εντεινω fall ἐν εν in ῥομφαίᾳ ρομφαια broadsword οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῶν αυτος he; him δι᾿ δια through; because of ἀπαιδευσίαν απαιδευσια tongue αὐτῶν αυτος he; him οὗτος ουτος this; he ὁ ο the φαυλισμὸς φαυλισμος he; him ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
7:16 יָשׁ֣וּבוּ׀ yāšˈûvû שׁוב return לֹ֣א lˈō לֹא not עָ֗ל ʕˈāl עַל height הָיוּ֙ hāyˌû היה be כְּ kᵊ כְּ as קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow רְמִיָּ֔ה rᵊmiyyˈā רְמִיָּה looseness יִפְּל֥וּ yippᵊlˌû נפל fall בַ va בְּ in † הַ the חֶ֛רֶב ḥˈerev חֶרֶב dagger שָׂרֵיהֶ֖ם śārêhˌem שַׂר chief מִ mi מִן from זַּ֣עַם zzˈaʕam זַעַם curse לְשֹׁונָ֑ם lᵊšônˈām לָשֹׁון tongue זֹ֥ו zˌô זֹו this לַעְגָּ֖ם laʕgˌām לַעַג derision בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
7:16. reversi sunt ut essent absque iugo facti sunt quasi arcus dolosus cadent in gladio principes eorum a furore linguae suae ista subsannatio eorum in terra AegyptiThey returned, that they might be without yoke: they became like a deceitful bow: their princes shall fall by the sword, for the rage of their tongue. This is their derision in the land of Egypt.
16. They return, but not to on high; they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
7:16. They returned so that they might be without a yoke. They have become like a deceitful bow. Their leaders will fall by the sword because of the madness of their words. This is their derision in the land of Egypt.
7:16. They return, [but] not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this [shall be] their derision in the land of Egypt.
They return, [but] not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this [shall be] their derision in the land of Egypt:

7:16 Они обращались, но не к Всевышнему, стали как неверный лук; падут от меча князья их за дерзость языка своего; это будет посмеянием над ними в земле Египетской.
7:16
ἀπεστράφησαν αποστρεφω turn away; alienate
εἰς εις into; for
οὐθέν ουδεις no one; not one
ἐγένοντο γινομαι happen; become
ὡς ως.1 as; how
τόξον τοξον bow
ἐντεταμένον εντεινω fall
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτῶν αυτος he; him
δι᾿ δια through; because of
ἀπαιδευσίαν απαιδευσια tongue
αὐτῶν αυτος he; him
οὗτος ουτος this; he
ο the
φαυλισμὸς φαυλισμος he; him
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
7:16
יָשׁ֣וּבוּ׀ yāšˈûvû שׁוב return
לֹ֣א lˈō לֹא not
עָ֗ל ʕˈāl עַל height
הָיוּ֙ hāyˌû היה be
כְּ kᵊ כְּ as
קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow
רְמִיָּ֔ה rᵊmiyyˈā רְמִיָּה looseness
יִפְּל֥וּ yippᵊlˌû נפל fall
בַ va בְּ in
הַ the
חֶ֛רֶב ḥˈerev חֶרֶב dagger
שָׂרֵיהֶ֖ם śārêhˌem שַׂר chief
מִ mi מִן from
זַּ֣עַם zzˈaʕam זַעַם curse
לְשֹׁונָ֑ם lᵊšônˈām לָשֹׁון tongue
זֹ֥ו zˌô זֹו this
לַעְגָּ֖ם laʕgˌām לַעַג derision
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
7:16. reversi sunt ut essent absque iugo facti sunt quasi arcus dolosus cadent in gladio principes eorum a furore linguae suae ista subsannatio eorum in terra Aegypti
They returned, that they might be without yoke: they became like a deceitful bow: their princes shall fall by the sword, for the rage of their tongue. This is their derision in the land of Egypt.
7:16. They returned so that they might be without a yoke. They have become like a deceitful bow. Their leaders will fall by the sword because of the madness of their words. This is their derision in the land of Egypt.
7:16. They return, [but] not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this [shall be] their derision in the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Они обращались, но не к Всевышнему, точнее с евр. но не вверх, lo al. По-видимому, LXX сделали в выражении перестановку и читали al lo, eiV ouden, отсюда слав. "совратишася нивочтоже". Стали как неверный (remijah) лук: смысл сравнения тот, что как неверный лук не попадает в цель, так и Израиль уклонился от своего назначения - чтить Иегову. Вместо чтения слав. текста "яко лук напряжен", wV toxonentetamenon возникшего, может быть, из замены мазоретск. remijah, словом romeh (стреляющий), многие кодексы имеют. wV toxon ou tetamenon, "как лук не натянутый". - Падут от меча князья их за дерзость языка своего: дерзость языка выразилась во лжи на Иегову (ст. 13), в поношении Его всемогущества. Князья Израильские надеются на Египет. Но эта надежда тщетна, они падут, и это падение будет предметом посмеяния в Египте.
Adam Clarke: Commentary on the Bible - 1831
7:16: They return, but not to the Most High - They go to their idols.
They are like a deceitful bow - Which, when it is reflexed, in order to be strung, suddenly springs back into its quiescent curve; for the eastern bows stand in their quiescent state in a curve; and in order to be strung must be beaded back in the opposite direction. This bending of the bow requires both strength and skill; and if not properly done, it will fly back, and regain its former position; and in this recoil endanger the archer - may even break an arm. I have been in this danger myself in bending the Asiatic bow. For want of this knowledge not one commentator has hit the meaning of the passage.
Shall fall by the sword - Their tongue has been enraged against Me; the sword shall be enraged against them. They have mocked me, (Hos 7:5), and their fall is now a subject of derision in the land of Egypt. What they have sown, that do they now reap.
Albert Barnes: Notes on the Bible - 1834
7:16: They return, but not to the most High - God exhorts by Jeremiah, "If thou wilt return, O Israel, saith the Lord, return unto Me" Jer 4:1. They changed, whenever they did change, with a feigned, hypocritical conversion, but not to God, nor acknowledging His Majesty. Man, until truly converted, turns to and fro, unstably, hither and thither, changing from one evil to another, from the sins of youth to the sins of age, from the sins of prosperity to the sin of adversity; but he remains himself unchanged. He "turns, not to the most High." The prophet says this in three, as it were, broken words, "They turn, not most High." The hearer readily filled up the broken sentence, which fell, drop by drop, from the prophet's choked heart.
They are like a deceitful bow - Which, "howsoever the archer directs it, will not carry the arrow right home to the mark," but to other objects clean contrary to his will. : "God had, as it were, bent Israel, as His own bow, against the tyranny of the devil and the deceit of idolatry. For Israel alone in the whole world cast aside the worship of idols, and was attached to the true and natural Lord of all things. But they turned themselves to the contrary. For, being bound to this, they fought against God for the glory of idols. They became then as a warped bow, shooting their arrows contrariwise." In like way doth every sinner act, using against God, in the service of Satan, God's gifts of nature or of outward means, talents, or wealth, or strength, or beauty, or power of speech. God gave all for His own glory; and man turns all aside to do honor and service to Satan.
Their princes shall fall by the sword for the rage of their tongue - The word, rendered "rage," is everywhere else used of the wrath of God; here, of the "wrath" and "foaming" of man against God. Jeremiah relates how, the nearer their destruction came upon Judah, the more madly the politicians and false prophets cantradicted what God Rev_ealed. Their tongue was a "sharp sword." They sharpened their tongue like a sword; and the sword pierced their own bosom. The phrensy of their speech not only drew down God's anger, but was the instrument of their destruction. They misled the people; taught them to trust in Egypt, not in God; persuaded them to believe themselves, and to disbelieve God; to believe, that the enemy should depart from them and not carry them away captive. They worked up the people to their will, and so they secured their own destruction. The princes of Judah were especially judged and put to death by Nebuchadnezzar Jer 52:10. The like probably took place in Israel. In any case, those chief in power are chief objects of destruction. Still more did these words come true before the final destruction of Jerusalem by the Romans. They were maddened by their own curse, "the rage of their tongue" against their Redeemer, "His blood be on us and on our children." Frenzy became their characteristic. It was the amazement of the Romans, and their own destruction.
This shall be their derision in the land of Egypt - This, i. e., all this, their boasting of Egypt, their failure, their destruction, shall become their "derision." In Egypt had they trusted; to Egypt had they gone for succor; in Egypt should they be derided. Such is the way of man. The world derides those who trusted in it, sued it, courted it, served it, preferred it to their God. Such are the wages, which it gives. So Isaiah prophesied of Judah, "the strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion. They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame and also a reproach" Isa 30:3, Isa 30:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: return: Hos 6:4, Hos 8:14, Hos 11:7; Psa 78:37; Jer 3:10; Luk 8:13, Luk 11:24-26
like: Psa 78:57
the rage: Hos 7:13; Psa 12:4, Psa 52:2, Psa 57:4, Psa 73:9; Isa 3:8; Jer 18:18; Mat 12:36; Jam 3:5; Pe2 2:8; Rev 13:5
this: Hos 8:13, Hos 9:3, Hos 9:6; Eze 23:32, Eze 36:20
Geneva 1599
7:16 They return, [but] not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage (n) of their tongue: this [shall be] their derision in the land of Egypt.
(n) Because they boast of their own strength, and do not care what they speak against me and my servants; (Ps 73:9).
John Gill
7:16 They return, but not to the most High,.... To Egypt, and not to Jerusalem, and the temple there, and the worship of it; to their idols, and not to him whose name alone is Jehovah, and is the most High all the earth, the God of gods, and Lord of lords, and King of kings; though they made some feint as if they would return, and did begin, and take some steps towards repentance and reformation; but then they presently fell back again, as in Jehu's time, and did not go on to make a thorough reformation; nor returned to God alone, and to his pure worship they pretended to, and ought to have done: or, "not on high, upwards, above" (w); their affections and desires are not after things above; they do not look upwards to God in heaven for help and assistance, but to men and things on earth, on which all their affection and dependence are placed:
they are like a deceitful bow; which misses the mark it is directed to; which being designed to send its arrow one way, causes it to go the reverse; or its arrow returns upon the archer, or drops at his feet; so these people deviated from the law of God, acted contrary to their profession and promises, and relapsed into their former idolatries and impieties, and sunk into earth and earthly things; see Ps 78:57;
their princes shall fall by the sword: either of their conspirators, as Zachariah, Shallum, Pekahiah, and Pekah; or by the sword of the Assyrians, as Hoshea, and the princes with him, by Shalmaneser;
for the rage of their tongue; their blasphemy against God, his being and providences; his worship, and the place of it; his priests and people that served him, and particularly the prophets he sent unto them to reprove them;
this shall be their derision in the land of Egypt; whither they sent, and called for help; but now, when their princes are slain, and they carried captive into a foreign land, even those friends and allies of theirs shall laugh and mock at them. The Targum is,
"these were their works while they were in the land of Egypt;''
or rather the words may be rendered, "this is their derision, as of old in the land of Egypt" (x); that is, the calves they now worshipped, and to which they ascribed all their good things, were made in imitation of the gods of Egypt, their Apis and Serapis, which were in the form of an ox, and which their fathers derided there; and these were justly to be derided now, and they to be derided for their worship of them, and ascribing all their good things to them; and which would be done when their destruction came upon them.
(w) "non supra", Montanus; "non sursum", De Dieu, Gussetius; "non erecte", Cocceius. (x) "haec, seu quae est subsannatio, sicut olim in terra Aegypti", Schmidt.
John Wesley
7:16 Not to the most high - What shew soever of repentance was among them, yet they never throughly repented. A deceitful bow - Tho' they seemed bent for, and aiming at the mark, yet like a weak bow they carried not the arrow home, and like a false bow they never carried it strait toward the mark. The rage of their tongue - Against God, his prophets and providence. Their derision - They shall be upbraided with this.
Robert Jamieson, A. R. Fausset and David Brown
7:16 return, but not to the Most High--or, "to one who is not the Most High," one very different from Him, a stock or a stone. So the Septuagint.
deceitful bow-- (Ps 78:57). A bow which, from its faulty construction, shoots wide of the mark. So Israel pretends to seek God, but turns aside to idols.
for the rage of their tongue--their boast of safety from Egyptian aid, and their "lies" (Hos 7:13), whereby they pretended to serve God, while worshipping idols; also their perverse defense for their idolatries and blasphemies against God and His prophets (Ps 73:9; Ps 120:2-3).
their derision in . . . Egypt--Their "fall" shall be the subject of "derision" to Egypt, to whom they had applied for help (Hos 9:3, Hos 9:6; 4Kings 17:4).