Մաղաքիա / Malachi - 2 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Речь вторая: вероломство священников и народа. 1–9. Левий прежде и теперь. 10–16. Нарушение заветов отцов в отношении к брачным союзам и разводам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
There are two great ordinances which divine wisdom has instituted, the wretched profanation of both of which is complained of and sharply reproved in this chapter. I. The ordinance of the ministry, which is peculiar to the church, and is designed for the maintaining and keeping up of that; this was profaned by those who were themselves dignified with the honour of it and entrusted with the business of it. The priests profaned the holy things of God; this they are here charged with; their sin is aggravated, and they are severely threatened for it, ver. 1-9. II. The ordinance of marriage, which is common to the world of mankind, and was instituted for the maintaining and keeping up of that; this was profaned both by the priests and by the people, in marrying strangers (ver. 11, 12), treating their wives unkindly (ver. 13), putting them away (ver. 16), and herein dealing treacherously, ver. 10, 14, 15. And that which was at the bottom of this and other instances of profaneness and downright atheism, thinking God altogether such a one as themselves, which was, in effect, to say, There is no God, ver. 17. And these reproofs to them are warnings to us.
Adam Clarke: Commentary on the Bible - 1831
The priests reproved for their unfaithfulness in their office, for which they are threatened to be deprived of their share of the sacrifice, (the shoulder), and rewarded only with ignominy and ordure, Mal 2:1-3. The degeneracy of the order is then complained of, and they are again threatened, Mal 2:4-9. The rest of the chapter reproves the people for marrying strange and idolatrous women; and multiplying divorces, with all their consequent distress, in order to make way for such illicit alliances, Mal 2:10-17. See Neh 10:30; Neh 13:13, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mal 2:1, He sharply reproves the priests for neglecting their covenant; Mal 2:10, and the people for marrying strange wives; Mal 2:13, and for putting away their former ones, Mal 2:17. and for infidelity.
John Gill
INTRODUCTION TO MALACHI 2
This chapter contains a reproof both of priests and people for their sins. It begins with the priests, Mal 2:1 and threatens, in case they attend not to glorify the name of the Lord, they and their blessings should be cursed, their seed corrupted, dung spread upon them, and they took away with it, Mal 2:2 and the end of this commandment being sent them, of giving glory to the name of God, was that the covenant might appear to be with Levi, or him that was typified by him, Mal 2:4 of which covenant some account is given, with the reason why the blessings of it were given to him, with whom it was, Mal 2:5 who is described by the true doctrine he preached; by the purity of his lips; by the peaceableness and righteousness of his walk and conversation; and by his usefulness and success in turning many from sin, Mal 2:6 and it being part of the priest's office to preserve true knowledge, and communicate it, it is the duty of the people to seek to him for it; since he is the messenger of the Lord, Mal 2:7 but as for the priests of those times the prophet respects, they were apostates from the way of the Lord; made others to stumble at the law, and corrupted the covenant; and therefore became contemptible, base, and mean, in the sight of the people, Mal 2:8 who are next reproved for their marrying with those of other nations, idolatrous persons; and using polygamy and divorces, which were a profanation of the covenant of their fathers; a piece of perfidy and treachery among themselves; an abomination to the Lord; a profanation of his holiness; and led to idolatry, Mal 2:10 wherefore they are threatened to be cut off from the tabernacles of Jacob, and their sacrifices to be rejected; insomuch that the altar is represented as covered with weeping and tears, because disregarded, Mal 2:12. The reason of which was, because marrying more wives than one, and these strange women, was dealing treacherously with their lawful wives; was contrary to the first creation of man, and the end of it; and therefore such practices ought to be avoided; and the rather, since putting away was hateful to the Lord, Mal 2:14 and the chapter is concluded with a charge against them, that they wearied the Lord with their wicked words; affirming that the Lord took delight in the men that did evil; and that there were no judgment, truth, nor righteousness, in him, Mal 2:17.
2:12:1: Եւ արդ՝ ա՛յս պատուէր է իմ առ ձեզ քահանայքդ։
1 «Եւ արդ, այս է իմ պատուիրանը ձեզ, քահանանե՛ր:
2 «Այս պատուէրը ձեզի է, ո՛վ քահանաներ։
Եւ արդ այս պատուէր է իմ առ ձեզ, քահանայքդ:

2:1: Եւ արդ՝ ա՛յս պատուէր է իմ առ ձեզ քահանայքդ։
1 «Եւ արդ, այս է իմ պատուիրանը ձեզ, քահանանե՛ր:
2 «Այս պատուէրը ձեզի է, ո՛վ քահանաներ։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Итак для вас, священники, эта заповедь:
2:1 καὶ και and; even νῦν νυν now; present ἡ ο the ἐντολὴ εντολη direction; injunction αὕτη ουτος this; he πρὸς προς to; toward ὑμᾶς υμας you οἱ ο the ἱερεῖς ιερευς priest
2:1 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אֲלֵיכֶ֛ם ʔᵃlêḵˈem אֶל to הַ ha הַ the מִּצְוָ֥ה mmiṣwˌā מִצְוָה commandment הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this הַ ha הַ the כֹּהֲנִֽים׃ kkōhᵃnˈîm כֹּהֵן priest
2:1. et nunc ad vos mandatum hoc o sacerdotesAnd now, O ye priests, this commandment is to you.
1. And now, O ye priests, this commandment is for you.
2:1. And now, O priests, this command is to you.
2:1. And now, O ye priests, this commandment [is] for you.
And now, O ye priests, this commandment [is] for you:

2:1 Итак для вас, священники, эта заповедь:
2:1
καὶ και and; even
νῦν νυν now; present
ο the
ἐντολὴ εντολη direction; injunction
αὕτη ουτος this; he
πρὸς προς to; toward
ὑμᾶς υμας you
οἱ ο the
ἱερεῖς ιερευς priest
2:1
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אֲלֵיכֶ֛ם ʔᵃlêḵˈem אֶל to
הַ ha הַ the
מִּצְוָ֥ה mmiṣwˌā מִצְוָה commandment
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
הַ ha הַ the
כֹּהֲנִֽים׃ kkōhᵃnˈîm כֹּהֵן priest
2:1. et nunc ad vos mandatum hoc o sacerdotes
And now, O ye priests, this commandment is to you.
2:1. And now, O priests, this command is to you.
2:1. And now, O ye priests, this commandment [is] for you.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9: Если уже в первой речи пророк обличал прежде всего священников за их небрежность в отношении к Богослужению, то здесь он прямо угрожает проклятием Божиим всему священному левитскому званию за то, что оно бесчестит имя Иеговы, вместо того, чтобы, как делали предки нынешних священников, учить народ почитать это великое имя. Так как священники, допуская нарушение Богослужебных уставов, искали себе популярности в народе, то Бог возвещает им, что результат который получится из таких действий, будет совершенно обратный тому, на какой рассчитывали священники: они подвергнутся полному презрению со стороны народа.

1-2: Господь дает священникам, ввиду их небрежного отношения к своим обязанностям, заповедь, т. е. определение или решение такого содержания: или они должны исправиться, или, в противном случае, принять наказание от Бога. Самое наказание будет состоять в том проклятии, какое пошлет на них Бог. Под проклятием же в Св. Писании разумеются разные несчастия (ср. Втор XXVIII:20). Мало того, Бог проклянет даже благословения священников. Они, значит, своими благословениями будут наводить на благословляемых только одни несчастия и незадачи (о священническом благословении см. Чис VI:23–27). Уже и теперь Господь начал поступать так с священническими благословениями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And now, O ye priests, this commandment is for you. 2 If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. 3 Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. 4 And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts. 5 My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. 6 The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. 7 For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts. 8 But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts. 9 Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.
What was said in the foregoing chapter was directed to the priests (ch. i. 6): Thus saith the Lord of hosts to you, O priests! that despise my name. But the crimes there charged upon them they were guilty of as sacrificers, and for those they might think it some excuse that they offered what the people brought, and therefore that, if they were not so good as they should be, it was not their fault, but the people's; and therefore here the corruptions there complained of are traced to the source and spring of them--the faults the priests were guilty of as teachers of the people, as expositors of the law and the lively oracles; and this is a part of their office which still remains in the hands of gospel-ministers (who are appointed to be pastors and teachers, like the priests under the law, though not sacrificers, like them), and therefore by them the admonition here is to be particularly regarded. If the priests had given the people better instructions, the people would have brought better offerings; and therefore the blame returns upon the priests: "And now, O you priests! this commandment is purely for you (v. 1), who should have taught the people the good knowledge of the Lord, and how to worship him aright." Note, The governors of the churches are under God's government, and to him they are accountable. Even for those who command God has commandments. Nay (v. 4), you shall know that I have sent these commandments for you. They should know it either, 1. By the power of the Spirit working with the word for their conviction and reformation: "You shall know its original by its efficacy, whence it comes by what it does." When the word of God to us brings about, and carries on, the work of God in us, then we cannot but know that he sent it to us, that it is not the word of Malachi--God's messenger, but it is indeed the word of God, and is sent, not only in general to all, but in particular to us. Or, 2. By the accomplishment of the threatenings denounced against them: "You shall know, to your cost, that I have sent this commandment to you, and it shall not return void."
Let us now see what this commandment is which is for the priests, which, they must know, was sent to them; and let us put into method the particulars of the charge.
I. Here is a recital of the covenant God made with that sacred tribe, which was their commission for their work and the patent of their honour: The Lord of hosts sent a commandment to them, for the establishing of this covenant (v. 4), for his covenant is said to be the word which he commanded (Ps. cv. 8); and he sent this commandment by the prophet at this time for the re-establishing of it, that it might not be cut off for their persisting in the violation of it. Let the sons of Levi know then (and particularly the sons of Aaron) what honour God put upon their family, and what a trust he reposed in them (v. 5): My covenant was with him of life and peace. Besides the covenant of peculiarity made with all the house of Israel, there was a covenant of priesthood made with one family, that they should do the services, and, upon condition of that, should enjoy all the privileges, of the priest's office--that, as Israel was a peculiar nation, a kingdom of priests, so the house of Aaron should be a family of priests, set apart for the service and honour of God, to bear up his name in that nation, as they were to bear up his name among the nations; both the one and the other, in different degrees, were to give glory unto God's name, v. 2. God covenanted with them as his menial servants, obliged them to do his work and promised to own and accept them in it. This is called his covenant of life and peace, because it was intended for the support of religion, which brings life and peace to the souls of men--life to the dead, peace to the distressed, or because life and peace were by this covenant promised to those priests that faithfully and conscientiously discharged their duty; they shall have peace, which implies security from all evil, and life, which comprises the summary of all good. What is here said of the covenant of priesthood is true of the covenant of grace made with all believers, as spiritual priests; it is a covenant of life and peace; it assures all believers of life and peace, everlasting peace, everlasting life, all happiness both in this world and in that to come. This covenant was made with the whole tribe of Levi when they were distinguished from the rest of the tribes, were not numbered with them, but were taken from among them and appointed over the tabernacle of testimony (Num. i. 49, 50), by virtue of which appointment God says (Num. iii. 12), The Levites shall be mine. It was made with Aaron when he and his sons were taken to minister unto the Lord in the priest's office, Exod. xxviii. 1. Aaron is therefore called the saint of the Lord, Ps. cvi. 16. It was made with Phinehas and his family, a branch of Aaron's, upon a particular occasion, Num. xxv. 12, 13. And there the covenant of priesthood is called, as here, the covenant of peace, because by it peace was made and kept between God and Israel. These great blessings of life and peace, contained in that covenant, God gave to him, to Levi, to Aaron, to Phinehas; he promised life and peace to them and their posterity, entrusted them with these benefits for the use and behoof of God's Israel; they received that they might give, as Christ himself did, Ps. lxviii. 18. Now, for the further opening of this covenant, observe, 1. The considerations upon which it was grounded: It was for the fear wherewith he feared me, and was afraid before my name. The tribe of Levi gave a signal proof of their holy fear of God, and their reverence for his name, when they appeared so bravely against the worshippers of the golden calf (Exod. xxxii. 26); and for their zeal in that matter God bestowed this blessing upon them and invited them to consecrate themselves unto him. Phinehas also showed himself zealous in the fear of God and his judgments when, to stay the plague, he stabbed Zimri and Cozbi, Ps. cvi. 30, 31. Note, Those, and those only, who fear God's name, can expect the benefit of the covenant of life and peace; and those who give proofs of their zeal for God shall without fail be recompensed in the glorious privileges of the Christian priesthood. Some read this, not as the consideration of the grant, but as the condition of it: I gave them to him, provided that he should fear before me. If God grant us life and peace, he expects we should fear before him. 2. The trust that was lodged in the priests by this covenant, v. 7. They were hereby made the messengers of the Lord of hosts, messengers of that covenant of life and peace, not mediators of it, but only messengers, or ambassadors, employed to treat of the terms of peace between God and Israel. The priests were God's mouth to his people, from whom they must receive instructions according to the lively oracles. This was the office to which Levi was advanced; because, in his zeal for God, he did not acknowledge his brethren, nor know his own children, therefore they shall teach Jacob God's judgments, Deut. xxxiii. 9, 10. Note, It is an honour to God's servants to be employed as his messengers and to be sent on his errands. Angels have their name thence. Haggai was called the Lord's messenger. This being their office, observe, (1.) What is the duty of ministers: The priests' lips should keep knowledge, not keep it from the people, but keep it for them. Ministers must be men of knowledge; for how are those able to teach others the things of God who are themselves unacquainted with those things or unready in them? They must keep knowledge, must furnish themselves with it and retain what they have got, that they may be like the good householder, who brings out of his treasury things new and old. Not only their heads, but their lips, must keep knowledge; they must not only have it, but they must have it ready, must have it at hand, must have it (as we say) at their tongue's end, to be communicated to others as there is occasion. Thus we read of wisdom in the lips of him that has understanding, with which they feed many, Prov. x. 13, 21. (2.) What is the duty of the people: They should seek the law at his mouth; they should consult the priests as God's messengers, and not only hear the message, but ask questions upon it, that they may the better understand it and that mistakes concerning it may be prevented and rectified. We are all concerned fully to know what the will of the Lord is, to know it distinctly and certainly; we should be desirous to know it and therefore inquisitive concerning it. Lord, what wilt thou have me to do? We must not only consult the written word (to the law and to the testimony), but must have recourse to God's messengers, and desire instruction and advice from them in the affairs of our souls as we do from physicians and lawyers concerning our bodies and estates. Not but that ministers ought to lay down the law of God to those who do not enquire concerning it, or desire the knowledge of it (they must instruct those that oppose themselves, 2 Tim. ii. 25, as well as those that offer themselves), but it is people's duty to apply to them for instruction, not only to hear, but to ask questions. Watchman, what of the night? Thus if you will enquire, enquire you; see Isa. xxi. 8, 11, 12. People should not only seek comfort at the mouth of their ministers, but should seek the law there; for, if we found in the way of duty, we shall find it the way of comfort.
II. Here is a memorial of the fidelity and zeal of many of their predecessors in the priest's office, which are mentioned as an aggravation of their sin in degenerating from such honourable ancestors and deserting such illustrious examples, and as a justification of God in withdrawing from them those tokens of his presence which he had granted to those that kept close to him. See here (v. 6) how good the godly priest was, whose steps they should have trod in, and what good he did, God's grace working with him. 1. See how good he was. He was ready and mighty in the scriptures: The law of truth was in his mouth, for the use of those that asked the law at his mouth; and in all his discourses there appeared more or less of the law of truth. Every thing he said was under the government of that law, and with it he governed others. He spoke as one having authority (every word was a law), and as one that had both wisdom and integrity--it was a law of truth, and truth is a law, it has a commanding power. It is by truth that Christ rules. The law of truth was in his mouth, for his resolutions of cases of conscience proposed to him were such as might be depended upon; his opinion was good law. Iniquity was not found in his lips; he did not handle the word of God deceitfully, to please men, to serve a turn, or to make an interest for himself, but told all that consulted him what the law was, whether it were pleasing or displeasing. He did not pronounce that unclean which was clean, nor that clean which was unclean, as one of the rabbin expounds it. And his conversation was of a piece with his doctrine. God himself gives him this honourable testimony: He walked with me in peace and equity. He did not think it enough to talk of God, but he walked with him. The temper of his mind, and the tenour of his life, were of a piece with his doctrine and profession; he lived a life of communion with God, and made it his constant care and business to please him; he lived like a priest that was chosen to walk before God, 1 Sam. ii. 30. His conversation was quiet; he was meek and gentle towards all men, was a pattern and promoter of love; he walked with God in peace, was himself peaceable and a great peace-maker. His conversation was also honest; he did no wrong to any, but made conscience of rendering to all their due: He walked with me in equity, or rectitude. We must not, for peace-sake, transgress the rules of equity, but must keep the peace as far as is consistent with justice. The wisdom from above is first pure, then peaceable. Ministers, of all men, are concerned to walk with God in peace and equity, that they may be examples to the flock. 2. See what good he did; he answered the ends of his advancement to that office: He did turn many away from iniquity; he made it his business to do good, and God crowned his endeavours with wonderful success; he helped to save many a soul from death, and there are multitudes now in heaven blessing God that ever they knew him. Ministers must lay out themselves to the utmost for the conversion of sinners, and even among those that have the name of Israelites there is need of conversion-work, there are many to be turned from iniquity; and they must reckon it an honour, and a rich reward of their labour, if they may but be instrumental herein. It is God only that by his grace can turn men from iniquity, and yet it is here said of a pious laborious minister that he turned men from iniquity as a worker together with God, and an instrument in his hand; and those that turn many to righteousness shall shine as the stars, Dan. xii. 3. Note, Those ministers, and those only, are likely to turn men from iniquity, that preach sound doctrine and live good lives, and both according to the scripture; for, as one of the rabbin observes here, When the priest is upright many will be upright.
III. Here is a high charge drawn up against the priests of the present age, who violated the covenant of the priesthood and went directly contrary both to the rules and to the examples that were set before them. Many particulars of their sins we had in the foregoing chapter, and we find (Neh. xiii.) that many corruptions had crept into the church of the Jews at this time, mixed marriages, admitting strangers into the house of God, profanation of the sabbath-day, which were all owing to the carelessness and unfaithfulness of the priests; here it is charged upon them in general, 1. That they transgressed the rule: You have departed out of the way (v. 8), out of the good way which God has prescribed to you, and which your godly ancestors walked before you in. It is ill with a people when those whose office it is to guide them in the way do themselves depart out of it: "You have not kept my ways, not kept in them yourselves, nor done your part to keep others in them," v. 9. 2. That they betrayed their trust: "You have corrupted the covenant of Levi, have violated it, have contradicted the great intentions of it, and have done what in you lay to frustrate and defeat them; you have managed your office as if it were designed only to feed you fat and make you great; and not for the glory of God and the good of the souls of men." This was a corrupting of the covenant of Levi; it was perverting the ends of the office, and making it subservient to those sensual secular things over which it ought always to have dominion. And thus they forfeited the benefit of that covenant, and corrupted it to themselves; they made it void, and lost the life and peace which were by it settled upon them. We have no reason to expect God should perform his part of the covenant if we do not make conscience of performing ours. Another instance of their betraying their trust was that they were partial in the law, v. 9. In the law given to them they would pick and choose their duty; this they would do and that they would not do, just as they pleased; this is the fashion of hypocrites, while those whose hearts are upright with God have a respect to all his commandments. Or, rather, in the law they were to lay down to the people; in this they knew faces (so the word is); they accepted persons; they wilfully misinterpreted and misapplied the law, either to cross those they had a spleen against or to countenance those they had a kindness for; they would wink at those sins in some which in others they would be sharp upon, according as their interest or inclination led them. God is no respecter of persons in making his law, nor will he in reckoning for the breach of it; he regards not the rich more than the poor, and therefore his priests, his ministers, misrepresent him, and do him a great deal of dishonour, if, in doctrine or discipline, they be respecters of persons. See 1 Tim. v. 21. 3. That they did a great deal of mischief to the souls of men, which they should have helped to save: You have caused many to stumble at the law, not only to fall in the law (as the margin reads it) by transgressing it, taught and encouraged to do so by the examples of the priests, but to stumble at the law, by contracting prejudices against it, as if the law were the minister of sin and gave countenance to it. Thus Hophni and Phinehas by their wickedness made the sacrifices of the Lord to be abhorred, 1 Sam. ii. 17. There are many to whom the law of God is a stumbling-block, the gospel of Christ a savour of death unto death, and Christ himself a rock of offence; and nothing contributes more to this than the vicious lives of those that make a profession of religion, by which men are tempted to say, "It is all a jest." This is properly a scandal, a stone of stumbling; there is no good reason why it should be so to any, but woe to those by whom this offence comes. 4. That, when they were under the rebukes both of the word and of the providence of God for it, they would not hear, that is, they would not heed, they would not lay it to heart; they were not at all grieved or shamed for their sin, nor affected with the tokens of God's displeasure which they were under. What we hear does us no good unless we lay it to heart and admit the impressions of it: You will not lay it to heart, to give glory unto my name, by repentance and reformation. Therefore we should lay to heart the things of God, that we may give glory to the name of God, may praise him in and for all that whereby he has made himself known. It is bad in any to rob God of his honour, but worst in ministers, whose office and business it is to bear up his name and to give him the glory due to it.
IV. Here is a record of the judgments God had brought upon these priests for their profaneness, and their profanation of holy things. 1. They had lost their comfort (v. 2): I have already cursed your blessings. They had not the comfort of their work, which is the satisfaction of doing good; for the blessings with which they, as priests, blessed the people, God was so far from saying Amen to that he turned them into curses, as he did Balaam's curses into blessings. That profane people should not have the favour of receiving God's blessings, nor those profane priests the honour of conferring and conveying them, but both should lie under the tokens of his wrath. Nor had they the comfort of their wages, for the blessings with which God blessed them were turned into a curse to them by their abuse of them; they could not receive them as the gifts of his favour when they had made themselves so obnoxious to his displeasure by not laying to heart the reproofs given them. 2. They had lost their credit (v. 9): Therefore have I also made you contemptible and base before all the people. While they glorified God he dignified them and supported their reputation, and a great interest they had in the love and esteem of the people while they did their duty and walked with God in peace and equity; every one had a value and veneration for them; they were truly styled the reverend, the priests; but when they forsook the ways of God, and corrupted the covenant of Levi, they thereby made themselves not only mean, but vile, in the eyes even of the common people, who, the more they honoured the order, the more they hated the men that were a dishonour to it. Their conduct, their misconduct, had a direct tendency to this, and God owns his hand in it, and will have it looked upon as a just judgment of his upon them, and not only produced by their sin but answering to it; they put dishonour upon God, and made his table and the fruit thereof contemptible (ch. i. 12), and therefore God justly put dishonour upon them and made them contemptible; they exposed themselves, and therefore God exposed them. Note, As sin is a reproach to any people, so especially to priests; there is not a more despicable animal upon the face of the earth than a profane, wicked, scandalous minister.
V. Here is a sentence of wrath passed upon them; and this the prophet begins with, v. 2, 3. But it is conditional: If you will not lay it to heart, implying, "If you will, God's anger shall be turned away, and all shall be well; but, if you persist in these wicked courses, hear your doom--Your sin will be your ruin." 1. They shall fall and lie under the curse of God: I will send a curse upon you. The wrath of God shall be revealed against them, according to the threatenings of the written word. Note, Those who violate the commands of the law lay themselves under the curses of the law. 2. Neither their employments nor their enjoyments, as priests, shall be clean to them: "I will curse your blessings, so that you shall neither be blessed yourselves nor blessings to the people, but even your plenty shall be a plague to you and you shall be plagues to your generation." 3. The fruits of the earth, which they had the tithe of, should be no comfort to them: "Behold, I will corrupt your seed; the corn you sow shall rot under ground and never come up again, the consequence of which must needs be famine and scarcity of provisions; so that no meat-offerings shall be brought to the altar, which the priests will soon have a loss of." Or it may be understood of the seed of the word which they preached; God threatens to deny his blessing to the instructions they gave the people, so that their labour shall be lost, as that of the husbandman is when the seed is corrupt; and so it agrees with that threatening (Jer. xxiii. 32), They shall not profit this people at all. 4. They and their services shall be rejected of God; he will be so far from taking any pleasure in them that he will loathe and detest them: I will spread dung in your faces, even the dung of your solemn feasts. He refers to the sacrifices that were offered at those feasts. Instead of being himself pleased with the fat of their sacrifices, he will show himself displeased by throwing the dung of them in their faces, which he does, in effect, when he says, Bring no more vain oblations; your incense is an abomination to me. Note, Those who rest in their external performances of religion, which they should count but dung, that they may win Christ, shall not only come short of acceptance with God in them, but shall be filled with shame and confusion for their folly. 5. All will end, at last, in their utter ruin: One shall take you away with it. They shall be so overspread with the dung of their sacrifices that they shall be carried away with it to the dunghill, as a part of it. Any one shall serve to take you away, the common scavenger. Reprobate silver shall men call them, and treat them accordingly, because the Lord has rejected them.
Albert Barnes: Notes on the Bible - 1834
2:1: And now this is My commandment unto you - , not a commandment, which He gave them, but a commandment in regard to them. As God said of old, upon obedience , "I will command My blessing unto you," so now He would command what should reach them, but a curse. "He returns from the people to the priests, as the fountain of the evil, whose carelessness about things sacred he had rebuked before. Let the priests of the new law hear this rebuke of God, and conceive it dictated to them by the Holy Spirit to hear, from whom God rightly requires greater holiness, and so will punish them more grievously, if careless or scandalous in their office." All Christians are, in some sense Pe1 2:9, "a royal, holy priesthood," over and above the special "Christian priesthood;" as the Jews, over and above the special priesthood of Aaron, were a Exo 19:6, "kingdom of priests." What follows then belongs, in their degree, to them and their duties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Mal 1:6; Jer 13:13; Lam 4:13; Hos 5:1
Carl Friedrich Keil and Franz Delitzsch
2:1
The rebuke administered to the priests for their wicked doings is followed by an announcement of the punishment which they will bring upon themselves in case they should not observe the admonition, or render to the Lord the reverence due to His name when discharging the duties of their office. Mal 2:1. "And now, ye priests, this commandment comes to you. Mal 2:2. If ye do not hear and lay it to heart, to give glory to my name, saith Jehovah of hosts, I send against you the curse and curse your blessings, yea I have cursed them, because ye will not lay it to heart. Mal 2:3. Behold I rebuke your arm, and scatter dung upon your face, the dung of your feasts, and they will carry you away to it. Mal 2:4. And ye will perceive that I have sent this commandment to you, that it may be my covenant with Levi, saith Jehovah of hosts." Mal 2:1. introduces the threat; this is called mitsvâh, a command, not as a commission which the prophet received, for the speaker is not the prophet, but Jehovah Himself; nor as "instruction, admonition, or warning," for mitsvâh has no such meaning. Mitsvâh is rather to be explained from tsivvâh in Nahum 1:14. The term command is applied to that which the Lord has resolved to bring upon a person, inasmuch as the execution or accomplishment is effected by earthly instruments by virtue of a divine command.
The reference is to the threat of punishment which follows in Mal 2:2 and Mal 2:3, but which is only to be carried out in case the priests do not hear and lay to heart, namely, the warning which the Lord has addressed to them through Malachi (Mal 1:6-13), and sanctify His name by their service. If they shall not do this, God will send the curse against them, and that in two ways. In the first place He will curse their blessings; in fact, He has already done so. Berâkhōth, blessings, are obviously not the revenues of the priests, tithes, atonement-money, and portions of the sacrifices (L. de Dieu, Ros., Hitzig), but the blessings pronounced by the priests upon the people by virtue of their office. These God will curse, i.e., He will make them ineffective, or turn them into the very opposite. וגם ארותיה is not a simple, emphatic repetition, but ארותי is a perfect, which affirms that the curse has already taken effect. The emphatic vegam, and also, and indeed, also requires this. The suffix ה attached to ארותי is to be taken distributively: "each particular blessing." In the second place God will rebuke את־הזּרע, i.e., the seed. But since the priests did not practise agriculture, it is impossible to see how rebuking the seed, i.e., causing a failure of the corps, could be a punishment peculiar to the priests. We must therefore follow the lxx, Aquila, Vulg., Ewald, and others, and adopt the pointing הזּרע, i.e., the arm. Rebuking the arm does not mean exactly "laming the arm," nor manifesting His displeasure in any way against the arm, which the priests raised to bless (Koehler). For it was not the arm but the hand that was raised to bless (Lev 9:22; Lk 24:50), and rebuking signifies something more than the manifestation of displeasure. It is with the arm that a man performs his business or the duties of his calling; and rebuking the arm, therefore, signifies the neutralizing of the official duties performed at the altar and in the sanctuary. Moreover, God will also deliver them up to the most contemptuous treatment, by scattering dung in their faces, namely, the dung of their feasts. Chaggı̄m, feasts, is used metonymically for festal sacrifices, or the sacrificial animals slain at the festivals (cf. Ps 118:27). The dung of the sacrificial animals was to be carried away to an unclean place outside the camp and burned there, in the case of the sin-offerings, upon an ash-heap (Lev 4:12; Lev 16:27; Ex 29:14). Scattering dung in the face was a sign and figurative description of the most ignominious treatment. Through the expression "dung of your festal sacrifices," the festal sacrifices offered by these priests are described as being themselves dung; and the thought is this: the contempt of the Lord, which they show by offering blind or lame animals, or such as are blemished in other ways, He will repay to them by giving them up to the greatest ignominy. The threat is strengthened by the clause ונשׂא אתכם אליו, which has been interpreted, however, in different ways. The Vulgate, Luther ("and shall remain sticking to you"), Calvin, and others take peresh as the subject to נשׂא: "the dung will draw the priests to itself, so that they will also become dung." But נשׂא has no such meaning; we must therefore leave the subject indefinite: they (man) will carry you away, or sweep you away to it, i.e., treat you as dung. When they should be treated in this ignominious manner, then would they perceive that the threatening had come from the Lord. "This commandment (mitsvâh) is the mitsvâh mentioned in Mal 2:1. The infinitive clause which follows announces the purpose of God, in causing this threat to come to pass. But the explanation of these words is a disputed point, since we may either take berı̄thı̄ (my covenant) as the subject, or supply hammitsvâh (the commandment) from the previous clause. In the first case ("that my covenant may be with Levi") the meaning could only be, that the covenant with Levi may continue. But although hâyâh does indeed mean to exist, it does not mean to continue, or be maintained. We must therefore take hammitsvâh as the subject, as Luther, Calvin, and others have done ("that it, viz., my purpose, may be my covenant with Levi"). Koehler adopts this, and has explained it correctly thus: "They will perceive that just as Jehovah has hitherto regulated His conduct towards Levi by the terms of His covenant, which was made with it at the time of its departure from Egypt, so will He henceforth let it be regulated by the terms of the decree of punishment which He has resolved upon now, so that this decree of punishment takes the place, as it were, of the earlier covenant." Lēvı̄ is the tribe of Levi, which culminated in the priesthood. The attitude of God towards the priests is called a covenant, inasmuch as God placed them in a special relation to Himself by choosing them for the service of the sanctuary, which not only secured to them rights and promises, but imposed duties upon them, on the fulfilment of which the reception of the gifts of divine grace depended (vid., Deut 10:8-9; Deut 33:8-10; Num 18:1., Num 25:10.).
Geneva 1599
2:1 And now, O ye (a) priests, this commandment [is] for you.
(a) He speaks mainly to them, but under them he includes the people also.
John Gill
2:1 And now, O ye priests,.... That despised and profaned the name of the Lord; that suffered such corrupt and illegal sacrifices to be brought and offered up:
this commandment is for you: of giving glory to the name of God; of taking care of his worship; of teaching the people knowledge, and directing them in the way in which they should walk; as follows:
Robert Jamieson, A. R. Fausset and David Brown
2:1 REPROOF OF THE PRIESTS FOR VIOLATING THE COVENANT; AND THE PEOPLE ALSO FOR MIXED MARRIAGES AND UNFAITHFULNESS. (Mal. 2:1-17)
for you--The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone. They drag down others with them if they fall [MOORE].
2:22:2: Եթէ ո՛չ լսիցէք՝ եւ ո՛չ դնիցէք ՚ի սրտի ձերում, տալ փառս անուան իմում՝ ասէ Տէր ամենակալ. առաքեցից ՚ի վերայ ձեր անէծս, եւ անիծի՛ց զօրհնութիւնս ձեր՝ եւ նզովեցից զնա, եւ ցրուեցից զօրհնութիւնս ձեր. եւ մի՛ եղիցի ՚ի միջի ձերում. զի դուք ո՛չ եդիք ՚ի սրտի ձերում։
2 Եթէ չլսէք եւ չմտածէք փառք տալ իմ անուան, - ասում է ամենակալ Տէրը, - ձեզ վրայ անէծք կ’ուղարկեմ, կ’անիծեմ ձեր օրհնութիւնները, կը նզովեմ դրանք, քամուն կը տամ ձեր օրհնութիւնները, եւ չեն մնայ ձեր մէջ, քանի որ դրանք չդրեցիք ձեր սրտերում:
2 Եթէ մտիկ չընէք, Եթէ ձեր սրտին մէջ չդնէք Իմ անուանս պատիւ տալ, կ’ըսէ զօրքերու Տէրը, Այն ատեն ձեզի անէծք պիտի ղրկեմ, Ձեր օրհնութիւնները պիտի անիծեմ։Այո՛, զանոնք արդէն անիծեր եմ, Քանզի դուք ձեր սրտին մէջ չէք դներ։
Եթէ ոչ լսիցէք եւ ոչ դնիցէք ի սրտի ձերում, տալ փառս անուան իմում, ասէ Տէր ամենակալ, առաքեցից ի վերայ ձեր անէծս, եւ անիծից զօրհնութիւնս ձեր, եւ նզովեցից զնա, [20]եւ ցրուեցից զօրհնութիւնս ձեր. եւ մի՛ եղիցի ի միջի ձերում,`` զի դուք ոչ եդիք ի սրտի ձերում:

2:2: Եթէ ո՛չ լսիցէք՝ եւ ո՛չ դնիցէք ՚ի սրտի ձերում, տալ փառս անուան իմում՝ ասէ Տէր ամենակալ. առաքեցից ՚ի վերայ ձեր անէծս, եւ անիծի՛ց զօրհնութիւնս ձեր՝ եւ նզովեցից զնա, եւ ցրուեցից զօրհնութիւնս ձեր. եւ մի՛ եղիցի ՚ի միջի ձերում. զի դուք ո՛չ եդիք ՚ի սրտի ձերում։
2 Եթէ չլսէք եւ չմտածէք փառք տալ իմ անուան, - ասում է ամենակալ Տէրը, - ձեզ վրայ անէծք կ’ուղարկեմ, կ’անիծեմ ձեր օրհնութիւնները, կը նզովեմ դրանք, քամուն կը տամ ձեր օրհնութիւնները, եւ չեն մնայ ձեր մէջ, քանի որ դրանք չդրեցիք ձեր սրտերում:
2 Եթէ մտիկ չընէք, Եթէ ձեր սրտին մէջ չդնէք Իմ անուանս պատիւ տալ, կ’ըսէ զօրքերու Տէրը, Այն ատեն ձեզի անէծք պիտի ղրկեմ, Ձեր օրհնութիւնները պիտի անիծեմ։Այո՛, զանոնք արդէն անիծեր եմ, Քանզի դուք ձեր սրտին մէջ չէք դներ։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 если вы не послушаетесь и если не примете к сердцу, чтобы воздавать славу имени Моему, говорит Господь Саваоф, то Я пошлю на вас проклятие и прокляну ваши благословения, и уже проклинаю, потому что вы не хотите приложить к тому сердца.
2:2 ἐὰν εαν and if; unless μὴ μη not ἀκούσητε ακουω hear καὶ και and; even ἐὰν εαν and if; unless μὴ μη not θῆσθε τιθημι put; make εἰς εις into; for τὴν ο the καρδίαν καρδια heart ὑμῶν υμων your τοῦ ο the δοῦναι διδωμι give; deposit δόξαν δοξα glory τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth ἐφ᾿ επι in; on ὑμᾶς υμας you τὴν ο the κατάραν καταρα curse καὶ και and; even ἐπικαταράσομαι επικαταραομαι the εὐλογίαν ευλογια commendation; acclamation ὑμῶν υμων your καὶ και and; even καταράσομαι καταραομαι curse αὐτήν αυτος he; him καὶ και and; even διασκεδάσω διασκεδαζω the εὐλογίαν ευλογια commendation; acclamation ὑμῶν υμων your καὶ και and; even οὐκ ου not ἔσται ειμι be ἐν εν in ὑμῖν υμιν you ὅτι οτι since; that ὑμεῖς υμεις you οὐ ου not τίθεσθε τιθημι put; make εἰς εις into; for τὴν ο the καρδίαν καρδια heart ὑμῶν υμων your
2:2 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not תִשְׁמְע֡וּ ṯišmᵊʕˈû שׁמע hear וְ wᵊ וְ and אִם־ ʔim- אִם if לֹא֩ lˌō לֹא not תָשִׂ֨ימוּ ṯāśˌîmû שׂים put עַל־ ʕal- עַל upon לֵ֜ב lˈēv לֵב heart לָ lā לְ to תֵ֧ת ṯˈēṯ נתן give כָּבֹ֣וד kāvˈôḏ כָּבֹוד weight לִ li לְ to שְׁמִ֗י šᵊmˈî שֵׁם name אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and שִׁלַּחְתִּ֤י šillaḥtˈî שׁלח send בָכֶם֙ vāḵˌem בְּ in אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּאֵרָ֔ה mmᵊʔērˈā מְאֵרָה curse וְ wᵊ וְ and אָרֹותִ֖י ʔārôṯˌî ארר curse אֶת־ ʔeṯ- אֵת [object marker] בִּרְכֹֽותֵיכֶ֑ם birᵊḵˈôṯêḵˈem בְּרָכָה blessing וְ wᵊ וְ and גַם֙ ḡˌam גַּם even אָרֹותִ֔יהָ ʔārôṯˈîhā ארר curse כִּ֥י kˌî כִּי that אֵינְכֶ֖ם ʔênᵊḵˌem אַיִן [NEG] שָׂמִ֥ים śāmˌîm שׂים put עַל־ ʕal- עַל upon לֵֽב׃ lˈēv לֵב heart
2:2. si nolueritis audire et si nolueritis ponere super cor ut detis gloriam nomini meo ait Dominus exercituum mittam in vos egestatem et maledicam benedictionibus vestris et maledicam illis quoniam non posuistis super corIf you will not hear, and if you will not lay it to heart, to give glory to my name, saith the Lord of hosts: I will send poverty upon you, and will curse your blessings, yea I will curse them, because you have not laid it to heart.
2. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the LORD of hosts, then will I send the curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart.
2:2. If you will refuse to listen, and if you will refuse to take it to heart, so as to give glory to my name, says the Lord of hosts, I will send destitution upon you, and I will curse your blessings; yes, I will curse them. For you have not taken it to heart.
2:2. If ye will not hear, and if ye will not lay [it] to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay [it] to heart.
If ye will not hear, and if ye will not lay [it] to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay [it] to heart:

2:2 если вы не послушаетесь и если не примете к сердцу, чтобы воздавать славу имени Моему, говорит Господь Саваоф, то Я пошлю на вас проклятие и прокляну ваши благословения, и уже проклинаю, потому что вы не хотите приложить к тому сердца.
2:2
ἐὰν εαν and if; unless
μὴ μη not
ἀκούσητε ακουω hear
καὶ και and; even
ἐὰν εαν and if; unless
μὴ μη not
θῆσθε τιθημι put; make
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
ὑμῶν υμων your
τοῦ ο the
δοῦναι διδωμι give; deposit
δόξαν δοξα glory
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
ἐφ᾿ επι in; on
ὑμᾶς υμας you
τὴν ο the
κατάραν καταρα curse
καὶ και and; even
ἐπικαταράσομαι επικαταραομαι the
εὐλογίαν ευλογια commendation; acclamation
ὑμῶν υμων your
καὶ και and; even
καταράσομαι καταραομαι curse
αὐτήν αυτος he; him
καὶ και and; even
διασκεδάσω διασκεδαζω the
εὐλογίαν ευλογια commendation; acclamation
ὑμῶν υμων your
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ἐν εν in
ὑμῖν υμιν you
ὅτι οτι since; that
ὑμεῖς υμεις you
οὐ ου not
τίθεσθε τιθημι put; make
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
ὑμῶν υμων your
2:2
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
תִשְׁמְע֡וּ ṯišmᵊʕˈû שׁמע hear
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹא֩ lˌō לֹא not
תָשִׂ֨ימוּ ṯāśˌîmû שׂים put
עַל־ ʕal- עַל upon
לֵ֜ב lˈēv לֵב heart
לָ לְ to
תֵ֧ת ṯˈēṯ נתן give
כָּבֹ֣וד kāvˈôḏ כָּבֹוד weight
לִ li לְ to
שְׁמִ֗י šᵊmˈî שֵׁם name
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
שִׁלַּחְתִּ֤י šillaḥtˈî שׁלח send
בָכֶם֙ vāḵˌem בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מְּאֵרָ֔ה mmᵊʔērˈā מְאֵרָה curse
וְ wᵊ וְ and
אָרֹותִ֖י ʔārôṯˌî ארר curse
אֶת־ ʔeṯ- אֵת [object marker]
בִּרְכֹֽותֵיכֶ֑ם birᵊḵˈôṯêḵˈem בְּרָכָה blessing
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
אָרֹותִ֔יהָ ʔārôṯˈîhā ארר curse
כִּ֥י kˌî כִּי that
אֵינְכֶ֖ם ʔênᵊḵˌem אַיִן [NEG]
שָׂמִ֥ים śāmˌîm שׂים put
עַל־ ʕal- עַל upon
לֵֽב׃ lˈēv לֵב heart
2:2. si nolueritis audire et si nolueritis ponere super cor ut detis gloriam nomini meo ait Dominus exercituum mittam in vos egestatem et maledicam benedictionibus vestris et maledicam illis quoniam non posuistis super cor
If you will not hear, and if you will not lay it to heart, to give glory to my name, saith the Lord of hosts: I will send poverty upon you, and will curse your blessings, yea I will curse them, because you have not laid it to heart.
2:2. If you will refuse to listen, and if you will refuse to take it to heart, so as to give glory to my name, says the Lord of hosts, I will send destitution upon you, and I will curse your blessings; yes, I will curse them. For you have not taken it to heart.
2:2. If ye will not hear, and if ye will not lay [it] to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay [it] to heart.
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
2:2: If ye will not hear - What I have spoken, lay it to heart, and let it sink down into your souls.
Give glory unto my name - That honor that is due to me as a Father, and that fear that belongs to me as a Master, Mal 1:6.
I will even send a curse upon you - I will dispense no more good.
I will curse your blessings - Even that which ye have already shall not profit you. When temporal blessings are not the means of leading us to God and heaven, they will infallibly lead us to hell. In speaking of the abuse of temporal blessings, one of our old poets, in his homely phrase, expresses himself thus: -
Thus God's best gifts, usurped by wicked ones,
To poison turn by their con-ta-gi-ons.
Yea, I have cursed them already - This may refer, generally, to unfruitful seasons; or, particularly, to a dearth that appears to have happened about this time. See Hag 1:6-11.
Albert Barnes: Notes on the Bible - 1834
2:2: If ye will not lay to heart - , namely, the rebukes addressed to them, "to give glory to God." For the glory of God is the end and aim of the priesthood. This should be the principle and rule of their whole life, "to the greater glory of God." "I will send the curse upon you," namely, that which He had threatened in the law upon disobedience; and will "curse your blessings," will turn your blessings into a curse. He does not say, I will send you curses instead of blessings, but, I will make the blessings themselves a curse. Psa 69:23. "The things which should have been to their wealth became to them an occasion of falling;" to the proud, the things which lift them up; to the gluttonous, their abundance; to the avaricious, their wealth; which, if used to the glory of God, become blessings, do, when self not God is their end, by God's dispensation and Providence, become a curse to them. "The goods of nature, the goods of fortune, the goods of the Church allowed to you, I will turn to your greater damnation, permitting you to abuse them to pride; and your damnation shall be the more penal, the more good things ye have received from Me. Whence Christ declares in the Gospel Luk 12:48, 'Unto whomever much is given, of him shall be much required. '"
Yea, I have cursed them - (literally, it), i. e., each one of the blessings, "already." God's judgments as well as His mercies are individual with a minute care, showing that it is His doing. The curse had already gone forth, and had begun to seize upon them from the time that they began to despise His Name. His judgments do not break in at once, but little by little, with warnings of their approach, that so we may turn to Him, and "escape the wrath to come."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: ye will not hear: Lev. 26:14-46; Deut. 28:15-68, Deu 30:17, Deu 30:18; Psa 81:11, Psa 81:12; Isa 30:8-13; Jer 6:16-20, Jer 13:17, Jer 25:4-9, Jer 34:17; Eze 3:7; Zac 1:3-6, Zac 7:11-14
if ye will not lay: Isa 42:25, Isa 47:7, Isa 57:11
to give: Jos 7:19; Jer 13:16; Luk 17:18; Pe1 4:11; Rev 14:7, Rev 16:9
and I: Deu 28:16-18, Deu 28:53-57; Psa 69:22, Psa 109:7-15; Hos 4:7-10, Hos 9:11-14; Hag 1:6, Hag 1:9, Hag 2:16, Hag 2:17; Luk 23:28-30
I have cursed: By sending them unfruitful seasons, Mal 3:9
Geneva 1599
2:2 If ye will not hear, and if ye will not lay [it] to heart, to give glory (b) unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your (c) blessings: yea, I have cursed them already, because ye do not lay [it] to heart.
(b) To serve me according to my word.
(c) That is, the abundance of God's benefits.
John Gill
2:2 If ye will not hear,.... The commandment enjoined them; or the Gospel preached to them by Christ, and his apostles:
and if ye will not lay it to heart to give glory to my name, saith the Lord of hosts; which they had despised and profaned before; if they did not take care of his worship and service, and honour the Messiah sent unto them, in whom the name of the Lord was:
I will even send a curse upon you; both upon priests and people; those that bring the bad offerings, and those that receive them, as Kimchi; though Abarbinel restrains it to the priests:
and I will curse your blessings, either with which the priests blessed the people; or with which both they and the people were blessed; namely, their temporal blessings, such as their corn, and wine, and oil: and what wicked men have of this world, they have it with a curse, and not a blessing, as the righteous have; and therefore a little which they have, is better than much enjoyed by the wicked, Ps 37:16,
yea, I have cursed them already; that is, from the time they began to despise his name, and not give him the glory due unto him, as Kimchi and Abarbinel explain it:
because ye do not lay it to heart; to glorify God.
John Wesley
2:2 I have cursed them - I have already sent out the curse, and it is in part upon you.
Robert Jamieson, A. R. Fausset and David Brown
2:2 lay . . . to heart--My commands.
send a curse--rather, as Hebrew, "the curse"; namely, that denounced in Deut 27:15-26; Deu. 28:15-68.
curse your blessings--turn the blessings you enjoy into curses (Ps 106:15).
cursed them--Hebrew, them severally; that is, I have cursed each one of your blessings.
2:32:3: Ահաւասիկ ես որոշեցից ձեզ թե՛կն, եւ ցանեցից զապաւառն ընդ երեսս ձեր, զապաւառն տօնից ձերոց, եւ բարձից զձեզ նովաւ[10907]։ [10907] Ոմանք. Ահաւադիկ ես որո՛՛։ Ոսկան. Զձեզ թեկն։
3 Ահա ես որոշեցի թիկունքս դարձնել ձեզ, ձեր երեսին շաղ տալ ձեր աղտն ու կեղտը եւ ձեր տօների աղտեղութիւնը. ես այդպէս պիտի վերացնեմ ձեզ:
3 Ահա ես ձեր սերունդը պիտի յանդիմանեմ, Ձեր երեսին վրայ՝ աղբ, Ձեր տօներուն աղբը պիտի ցանեմ, Որ ձեզ իրեն հետ տանի։
Ահաւասիկ ես [21]որոշեցից ձեզ թեկն``, եւ ցանեցից զապաւառն ընդ երեսս ձեր, զապաւառն տօնից ձերոց, եւ [22]բարձից զձեզ նովաւ:

2:3: Ահաւասիկ ես որոշեցից ձեզ թե՛կն, եւ ցանեցից զապաւառն ընդ երեսս ձեր, զապաւառն տօնից ձերոց, եւ բարձից զձեզ նովաւ[10907]։
[10907] Ոմանք. Ահաւադիկ ես որո՛՛։ Ոսկան. Զձեզ թեկն։
3 Ահա ես որոշեցի թիկունքս դարձնել ձեզ, ձեր երեսին շաղ տալ ձեր աղտն ու կեղտը եւ ձեր տօների աղտեղութիւնը. ես այդպէս պիտի վերացնեմ ձեզ:
3 Ահա ես ձեր սերունդը պիտի յանդիմանեմ, Ձեր երեսին վրայ՝ աղբ, Ձեր տօներուն աղբը պիտի ցանեմ, Որ ձեզ իրեն հետ տանի։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Вот, Я отниму у вас плечо, и помет раскидаю на лица ваши, помет праздничных жертв ваших, и выбросят вас вместе с ним.
2:3 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀφορίζω αφοριζω separate ὑμῖν υμιν you τὸν ο the ὦμον ωμος shoulder καὶ και and; even σκορπιῶ σκορπιζω scatter ἤνυστρον ηνυστρον in; on τὰ ο the πρόσωπα προσωπον face; ahead of ὑμῶν υμων your ἤνυστρον ηνυστρον festival; feast ὑμῶν υμων your καὶ και and; even λήμψομαι λαμβανω take; get ὑμᾶς υμας you εἰς εις into; for τὸ ο the αὐτό αυτος he; him
2:3 הִנְנִ֨י hinnˌî הִנֵּה behold גֹעֵ֤ר ḡōʕˈēr גער rebuke לָכֶם֙ lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זֶּ֔רַע zzˈeraʕ זֶרַע seed וְ wᵊ וְ and זֵרִ֤יתִי zērˈîṯî זרה scatter פֶ֨רֶשׁ֙ fˈereš פֶּרֶשׁ contents of stomach עַל־ ʕal- עַל upon פְּנֵיכֶ֔ם pᵊnêḵˈem פָּנֶה face פֶּ֖רֶשׁ pˌereš פֶּרֶשׁ contents of stomach חַגֵּיכֶ֑ם ḥaggêḵˈem חַג festival וְ wᵊ וְ and נָשָׂ֥א nāśˌā נשׂא lift אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] אֵלָֽיו׃ ʔēlˈāʸw אֶל to
2:3. ecce ego proiciam vobis brachium et dispergam super vultum vestrum stercus sollemnitatum vestrarum et adsumet vos secumBehold, I will cast the shoulder to you, and will scatter upon your face the dung of your solemnities, and it shall take you away with it.
3. Behold, I will rebuke the seed for your sake, and will spread dung upon your faces, even the dung of your sacrifices; and ye shall be taken away with it.
2:3. Behold, I will cast forth an arm to you, and I will scatter across your face the dung of your solemnities, and it will take you to itself.
2:3. Behold, I will corrupt your seed, and spread dung upon your faces, [even] the dung of your solemn feasts; and [one] shall take you away with it.
Behold, I will corrupt your seed, and spread dung upon your faces, [even] the dung of your solemn feasts; and [one] shall take you away with it:

2:3 Вот, Я отниму у вас плечо, и помет раскидаю на лица ваши, помет праздничных жертв ваших, и выбросят вас вместе с ним.
2:3
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἀφορίζω αφοριζω separate
ὑμῖν υμιν you
τὸν ο the
ὦμον ωμος shoulder
καὶ και and; even
σκορπιῶ σκορπιζω scatter
ἤνυστρον ηνυστρον in; on
τὰ ο the
πρόσωπα προσωπον face; ahead of
ὑμῶν υμων your
ἤνυστρον ηνυστρον festival; feast
ὑμῶν υμων your
καὶ και and; even
λήμψομαι λαμβανω take; get
ὑμᾶς υμας you
εἰς εις into; for
τὸ ο the
αὐτό αυτος he; him
2:3
הִנְנִ֨י hinnˌî הִנֵּה behold
גֹעֵ֤ר ḡōʕˈēr גער rebuke
לָכֶם֙ lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זֶּ֔רַע zzˈeraʕ זֶרַע seed
וְ wᵊ וְ and
זֵרִ֤יתִי zērˈîṯî זרה scatter
פֶ֨רֶשׁ֙ fˈereš פֶּרֶשׁ contents of stomach
עַל־ ʕal- עַל upon
פְּנֵיכֶ֔ם pᵊnêḵˈem פָּנֶה face
פֶּ֖רֶשׁ pˌereš פֶּרֶשׁ contents of stomach
חַגֵּיכֶ֑ם ḥaggêḵˈem חַג festival
וְ wᵊ וְ and
נָשָׂ֥א nāśˌā נשׂא lift
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
2:3. ecce ego proiciam vobis brachium et dispergam super vultum vestrum stercus sollemnitatum vestrarum et adsumet vos secum
Behold, I will cast the shoulder to you, and will scatter upon your face the dung of your solemnities, and it shall take you away with it.
2:3. Behold, I will cast forth an arm to you, and I will scatter across your face the dung of your solemnities, and it will take you to itself.
2:3. Behold, I will corrupt your seed, and spread dung upon your faces, [even] the dung of your solemn feasts; and [one] shall take you away with it.
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
3: Русский текст держится здесь перевода LХХ: «Я отниму у вас плечо». LXX же, по толкованию блаж. Иеронима, разумели здесь плечо жертвенного животного, которое, по закону, полагалось получать приносившему жертву священнику. Некоторые из новых переводчиков видят здесь обозначение плеча или мышцы священника, у которого Сам Бог подсечет эту мышцу и через это лишит священника возможности совершать жертвоприношения. По тексту мазоретскому, вместо слова «плечо», здесь читается слово «семя». Смысл мазоретского чтения тот, что Бог будет поражать священников лишением силы родить детей. — Помет, который массами лежал на дворе, где стояли животные, назначенные для принесения в жертву в праздники, Бог накидает на лица священников и их вынесут выбросить вместе с этим пометом на свалочное место.
Adam Clarke: Commentary on the Bible - 1831
2:3: Behold, I will corrupt your seed - So as to render it unfruitful. Newcome translates, - "I will take away from you the shoulder." This was the part that belonged to the priest, Lev 7:32; Deu 18:3.
Spread dung upon your faces - Instead of receiving a sacrifice at your hands, I will throw your offerings back into your faces. Here God shows his contempt for them and their offerings.
Albert Barnes: Notes on the Bible - 1834
2:3: Lo, I will rebuke the seed for your sake - o, i. e., that it should not grow. He who worketh by His sustaining will all the operations of nature, would at His will withhold them. Neither priests nor Levites cultivated the soil; yet, since the tithes were assigned to them, the diminution of the harvest affected them. The meal-offering too was a requisite part of the sacrifice. (See also Joe 1:13; Joe 2:14.)
And spread dung upon your phaces, the dung o of your solemn feasts - , or, "of your sacrifices." It was by the law carried without the camp and burned with the animal itself. They had brought before the face of God maimed, unfitting sacrifices; they should have them cast back, with their refuse, upon them; "as a lord that rejecteth a gift, brought to him by his servant, casts it back in his time." "Of your sacrifices, not of Mine, for I am not worshiped in them: ye seek to please, not Me, but yourselves." So God said of Eli Sa1 2:30, "them that honor Me I will honor, and they that despise Me shall be lightly esteemed."
And one shall take you away with it - , literally "to it." They should be swept away, as if they were an appendage to it, as God said Kg1 14:10, "I will take away the remnant of the house of Jeroboam, as a man taketh away dung, until all be gone." As are the offerings, so shall it be with the offerers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: I will: Joe 1:17
corrupt: or reprove
spread: Heb. scatter, Mal 2:9; Sa1 2:29, Sa1 2:30; Kg1 14:10; Kg2 9:36, Kg2 9:37; Job 20:7; Psa 83:10; Jer 8:2; Nah 3:6; Luk 14:35; Co1 4:13
one shall take you away with it: or, it shall take you away to it
Geneva 1599
2:3 Behold, I will corrupt (d) your seed, and spread dung upon your faces, [even] the (e) dung of your solemn feasts; and [one] shall take you away with it.
(d) The seed you sow will come to no profit.
(e) You boast of your holiness, sacrifices, and feasts, but they will turn to your shame and be as vile as dung.
John Gill
2:3 Behold, I will corrupt your seed,.... Or, "the seed for you" (r); that is, for your sake, as Kimchi and Ben Melech explain it; meaning the seed they cast into the earth, which the Lord threatens to corrupt and destroy; so that it should not spring up again, and bring forth any increase: or, "rebuke" (s) it, as the word sometimes signifies; and so the Targum,
"behold, I will rebuke you in the increase, the fruit (son) of the seed.''
The sense is the same; corrupting the seed being a rebuke to them; and rebuking the seed being a corruption of that, or hindering it from growing up. It is a threatening of a sore famine that should be in the Jewish nation; and which Cocceius thinks was that which happened in the days of Claudius Caesar, Acts 11:28. The Septuagint version renders it, "behold, I separate to you the shoulder"; the Arabic version, "the right hand", or arm; and the Vulgate Latin is, "behold, I will cast forth to you the arm"; the right shoulder of the sacrifice, which was given to the priests, and here threatened to be cast to them with indignation, Lev 7:32 but the former sense is best:
and spread dung upon your faces, even the dung of your solemn feasts; that is, the dung of their beasts which were slain for sacrifice at their solemn feasts: so this word is used for a beast offered for sacrifice at a festival, Ps 118:27. The sense is, that their sacrifices and solemn feasts were so far from being acceptable to God, that he would reject both them and their persons, and would cast the very dung of the creatures brought for sacrifice into their faces, and spread it over them: a phrase expressive of the utmost contempt of them, and of exposing them to the greatest shame and confusion for their sins. So the Targum,
"I will make manifest the shame of your sins upon your faces; and will cause to cease the magnificence of your feasts.''
The Septuagint render it, the ventricle, or "maw"; which was given to the priests, Deut 18:3 and in which the dung was contained:
and one shall take you away with it; with the dung spread upon them; they looking like a heap of dung, being covered with it, and had in no more account than that: or "to it" (t); that is, as Jarchi explains it, to the dung of the beasts of your sacrifices they shall carry you; or you shall be carried to it, that ye may be rejected and despised as that. Kimchi's note is
"the iniquity (you are guilty of) shall carry you to this contempt; measure for measure; you have despised me, and ye shall be despised:''
or "with him", or "to himself" (u); meaning he, or it that shall take them away; either the wind or dung; or the enemy, as Aben Ezra interprets it; by whom the Romans may be designed, who took them away out of their own land, and carried them captive. According to the Septuagint, Syriac, and Arabic versions, this is to be understood of God, who render the words, "I will take you together", or "with it".
(r) "propter vos", Munster, Drusius. (s) "increpabo", Tigurine version; "increpo", Drusius, Cocceius; "increpans", Burkius. (t) , Sept.; "ad istud", so some in Vatablus, De Dieu. (u) "Ad se", Pagninus, Montanus, Munster, Tigurine version: Junius & Tremellius, Piscator, Drusius, Calvin, Burkius.
John Wesley
2:3 I will corrupt - I will take away the prolific virtue and strength of it, that it shall bring forth no fruit. Spread dung - It is an expression of the greatest contempt. Of your solemn feasts - Your most solemn days and feasts, shall be as loathsome to me as dung, and shall make you, who offer them as unclean, and loathsome, as if I had thrown the dung of those sacrifices into your faces. Take you away - You shall be taken away with it, removed as equally unclean with the dung itself, equally fit to be cast out to the dunghill.
Robert Jamieson, A. R. Fausset and David Brown
2:3 corrupt, &c.--literally, "rebuke," answering to the opposite prophecy of blessing (Mal 3:11), "I will rebuke the devourer." To rebuke the seed is to forbid its growing.
your--literally, "for you"; that is, to your hurt.
dung of . . . solemn feasts--The dung in the maw of the victims sacrificed on the feast days; the maw was the perquisite of the priests (Deut 18:3), which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw.
one shall take you away with it--that is, ye shall be taken away with it; it shall cleave to you wherever ye go [MOORE]. Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be (3Kings 14:10; compare Jer 16:4; Jer 22:19).
2:42:4: Եւ ծանիջիք՝ եթէ ե՛ս առաքեցի առ ձեզ զպատուէրդ զայդ՝ լինել ուխտի իմոյ առ Ղեւտացիսն, ասէ Տէր ամենակալ։
4 Այն ժամանակ դուք կ’իմանաք, որ ես ուղարկեցի ձեզ այս պատուէրը՝ որ իմ ուխտը ղեւտացիների հետ է, - ասում է Ամենակալ Տէրը:
4 Այն ատեն պիտի գիտնաք թէ ես ձեզի ղրկեցի այս պատուէրը, Որպէս զի իմ ուխտս Ղեւիին հետ ըլլայ, կ’ըսէ զօրքերու Տէրը։
Եւ ծանիջիք եթէ ես առաքեցի առ ձեզ զպատուէրդ զայդ` լինել ուխտի իմոյ առ Ղեւտացիսն, ասէ Տէր ամենակալ:

2:4: Եւ ծանիջիք՝ եթէ ե՛ս առաքեցի առ ձեզ զպատուէրդ զայդ՝ լինել ուխտի իմոյ առ Ղեւտացիսն, ասէ Տէր ամենակալ։
4 Այն ժամանակ դուք կ’իմանաք, որ ես ուղարկեցի ձեզ այս պատուէրը՝ որ իմ ուխտը ղեւտացիների հետ է, - ասում է Ամենակալ Տէրը:
4 Այն ատեն պիտի գիտնաք թէ ես ձեզի ղրկեցի այս պատուէրը, Որպէս զի իմ ուխտս Ղեւիին հետ ըլլայ, կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 И вы узнаете, что Я дал эту заповедь для сохранения завета Моего с Левием, говорит Господь Саваоф.
2:4 καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out διότι διοτι because; that ἐγὼ εγω I ἐξαπέσταλκα εξαποστελλω send forth πρὸς προς to; toward ὑμᾶς υμας you τὴν ο the ἐντολὴν εντολη direction; injunction ταύτην ουτος this; he τοῦ ο the εἶναι ειμι be τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine πρὸς προς to; toward τοὺς ο the Λευίτας λευιτης Leuΐtēs; Leitis λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
2:4 וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּ֚י ˈkî כִּי that שִׁלַּ֣חְתִּי šillˈaḥtî שׁלח send אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the מִּצְוָ֣ה mmiṣwˈā מִצְוָה commandment הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this לִֽ lˈi לְ to הְיֹ֤ות hᵊyˈôṯ היה be בְּרִיתִי֙ bᵊrîṯˌî בְּרִית covenant אֶת־ ʔeṯ- אֵת together with לֵוִ֔י lēwˈî לֵוִי Levi אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
2:4. et scietis quia misi ad vos mandatum istud ut esset pactum meum cum Levi dicit Dominus exercituumAnd you shall know that I sent you this commandment, that my covenant might be with Levi, saith the Lord of hosts.
4. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.
2:4. And you will know that I sent you this commandment, so that my covenant might be with Levi, says the Lord of hosts.
2:4. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.
And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts:

2:4 И вы узнаете, что Я дал эту заповедь для сохранения завета Моего с Левием, говорит Господь Саваоф.
2:4
καὶ και and; even
ἐπιγνώσεσθε επιγινωσκω recognize; find out
διότι διοτι because; that
ἐγὼ εγω I
ἐξαπέσταλκα εξαποστελλω send forth
πρὸς προς to; toward
ὑμᾶς υμας you
τὴν ο the
ἐντολὴν εντολη direction; injunction
ταύτην ουτος this; he
τοῦ ο the
εἶναι ειμι be
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
πρὸς προς to; toward
τοὺς ο the
Λευίτας λευιτης Leuΐtēs; Leitis
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
2:4
וִֽ wˈi וְ and
ידַעְתֶּ֕ם yḏaʕtˈem ידע know
כִּ֚י ˈkî כִּי that
שִׁלַּ֣חְתִּי šillˈaḥtî שׁלח send
אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
מִּצְוָ֣ה mmiṣwˈā מִצְוָה commandment
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
לִֽ lˈi לְ to
הְיֹ֤ות hᵊyˈôṯ היה be
בְּרִיתִי֙ bᵊrîṯˌî בְּרִית covenant
אֶת־ ʔeṯ- אֵת together with
לֵוִ֔י lēwˈî לֵוִי Levi
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
2:4. et scietis quia misi ad vos mandatum istud ut esset pactum meum cum Levi dicit Dominus exercituum
And you shall know that I sent you this commandment, that my covenant might be with Levi, saith the Lord of hosts.
2:4. And you will know that I sent you this commandment, so that my covenant might be with Levi, says the Lord of hosts.
2:4. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Русский перевод не совсем точно передает мысль. Лучшее чтение такое: «и вы узнаете, что Я дал вам эту заповедь, чтобы она была заветом Моим с Левием» (Орелли, Тихомиров и др.). Когда на священников обрушатся те проклятия, о которых Бог только что сказал, то они узнают, т. е. поймут, наконец, что Иегова действительно решил, что вместо благ будет посылать им всякие несчастья — это будет как бы заветом Его со священниками, т. е. точным и непреложным уговором. — Левий — все колено Левино, в котором священники, потомки Аарона, составляли лучшую часть.
Adam Clarke: Commentary on the Bible - 1831
2:4: This commandment - That in the first verse; to drive such priests from his presence and his service.
That my covenant might be with Levi - I gave the priesthood and the service of my altar to that tribe.
Albert Barnes: Notes on the Bible - 1834
2:4: And ye shall know that I have sent this commandment unto you: - this, which He had just uttered. They who believe not God when threatening, know that He is in earnest and not to be trifled with, through His punishing. "That My covenant might be with Levi." God willed to punish those who at that time rebelled against Him, that He might spare those who should come after them. He chastened the fathers, who showed their contempt toward Him, that their sons, taking warning thereby, might not be cut off. He continues to say, what the covenant was, which He willed still to be, if they would repent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: ye: Kg1 22:25; Isa 26:11; Jer 28:9; Eze 33:33, Eze 38:23; Luk 10:11
that my: Isa 1:24-28, Isa 27:9; Eze 20:38-41, Eze 44:9-16; Mat 3:12; Joh 15:2
Geneva 1599
2:4 And ye shall know that I have (f) sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.
(f) The Priests objected against the Prophet that he could not remove them without speaking against the priesthood, and the office established by God by promise. But he shows that the office is nothing slandered, when these villains and dung are called by their own names.
John Gill
2:4 And ye shall know that I have sent this commandment unto you,.... See Gill on Mal 2:1,
that my covenant might be with Levi, saith the Lord of hosts; not that the ceremonial law might be confirmed and established, on which the Levitical priesthood was founded; for it was the will of God that that should be abolished, because of the weakness and unprofitableness of it; but that the covenant of grace made with Christ, the antitype of Levi, with whom the true Urim and Thummim are, Deut 33:8, who has a more excellent ministry and priesthood than his, might take place, be made manifest, and be exhibited under the Gospel dispensation; of which, and of the person with whom it is, an account is given in the following verses.
John Wesley
2:4 My covenant - If you will not confirm, and keep Levi's covenant among you, I will make it firm on my part, by punishing the violators of it.
Robert Jamieson, A. R. Fausset and David Brown
2:4 ye shall know--by bitter experience of consequences, that it was with this design I admonished you, in order "that My covenant with Levi might be" maintained; that is, that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [MAURER] (compare Mal 2:5-6). Malachi's function was that of a reformer, leading back the priests and people to the law (Mal 4:4).
2:52:5: Ուխտն իմ որ ընդ նմա՝ կենա՛ց եւ խաղաղութեան. ե՛ս ետու նմա երկեւղ՝ երկնչել յինէն, եւ յերեսաց անուան իմոյ խորշել[10908]։ [10908] Ոմանք. Իմ որ էր ընդ նմա։
5 Իմ ուխտը Ղեւիի հետ կեանքի եւ խաղաղութեան ուխտ է, եւ ե՛ս նրան երկիւղ ներշնչեցի՝ վախենալու ինձանից, ակնածելու իմ անունից:
5 Իմ ուխտս անոր հետ էր՝ կեանքի ու խաղաղութեան համար։Զանոնք անոր տուի այն երկիւղին փոխարէն՝ Որով ինձմէ կը վախնար Ու իմ անուանս երեսէն կը սարսափէր։
Ուխտն իմ որ ընդ նմա` կենաց եւ խաղաղութեան. ես ետու նմա երկեւղ` երկնչել յինէն, եւ յերեսաց անուան իմոյ խորշել:

2:5: Ուխտն իմ որ ընդ նմա՝ կենա՛ց եւ խաղաղութեան. ե՛ս ետու նմա երկեւղ՝ երկնչել յինէն, եւ յերեսաց անուան իմոյ խորշել[10908]։
[10908] Ոմանք. Իմ որ էր ընդ նմա։
5 Իմ ուխտը Ղեւիի հետ կեանքի եւ խաղաղութեան ուխտ է, եւ ե՛ս նրան երկիւղ ներշնչեցի՝ վախենալու ինձանից, ակնածելու իմ անունից:
5 Իմ ուխտս անոր հետ էր՝ կեանքի ու խաղաղութեան համար։Զանոնք անոր տուի այն երկիւղին փոխարէն՝ Որով ինձմէ կը վախնար Ու իմ անուանս երեսէն կը սարսափէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Завет Мой с ним был {завет} жизни и мира, и Я дал его ему для страха, и он боялся Меня и благоговел пред именем Моим.
2:5 ἡ ο the διαθήκη διαθηκη covenant μου μου of me; mine ἦν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him τῆς ο the ζωῆς ζωη life; vitality καὶ και and; even τῆς ο the εἰρήνης ειρηνη peace καὶ και and; even ἔδωκα διδωμι give; deposit αὐτῷ αυτος he; him ἐν εν in φόβῳ φοβος fear; awe φοβεῖσθαί φοβεω afraid; fear με με me καὶ και and; even ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὀνόματός ονομα name; notable μου μου of me; mine στέλλεσθαι στελλω post; send αὐτόν αυτος he; him
2:5 בְּרִיתִ֣י׀ bᵊrîṯˈî בְּרִית covenant הָיְתָ֣ה hāyᵊṯˈā היה be אִתֹּ֗ו ʔittˈô אֵת together with הַֽ hˈa הַ the חַיִּים֙ ḥayyîm חַיִּים life וְ wᵊ וְ and הַ֨ hˌa הַ the שָּׁלֹ֔ום ššālˈôm שָׁלֹום peace וָ wā וְ and אֶתְּנֵֽם־ ʔettᵊnˈēm- נתן give לֹ֥ו lˌô לְ to מֹורָ֖א môrˌā מֹורָא fear וַ wa וְ and יִּֽירָאֵ֑נִי yyˈîrāʔˈēnî ירא fear וּ û וְ and מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face שְׁמִ֖י šᵊmˌî שֵׁם name נִחַ֥ת niḥˌaṯ חתת be terrified הֽוּא׃ hˈû הוּא he
2:5. pactum meum fuit cum eo vitae et pacis et dedi ei timorem et timuit me et a facie nominis mei pavebatMy covenant was with him of life and peace: and I gave him fear: and he feared me, and he was afraid before my name.
5. My covenant was with him of life and peace; and I gave them to him that he might fear, and he feared me, and stood in awe of my name.
2:5. My covenant was with him for life and peace. And I gave him fear, and he feared me, and he was afraid before the face of my name.
2:5. My covenant was with him of life and peace; and I gave them to him [for] the fear wherewith he feared me, and was afraid before my name.
My covenant was with him of life and peace; and I gave them to him [for] the fear wherewith he feared me, and was afraid before my name:

2:5 Завет Мой с ним был {завет} жизни и мира, и Я дал его ему для страха, и он боялся Меня и благоговел пред именем Моим.
2:5
ο the
διαθήκη διαθηκη covenant
μου μου of me; mine
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
τῆς ο the
ζωῆς ζωη life; vitality
καὶ και and; even
τῆς ο the
εἰρήνης ειρηνη peace
καὶ και and; even
ἔδωκα διδωμι give; deposit
αὐτῷ αυτος he; him
ἐν εν in
φόβῳ φοβος fear; awe
φοβεῖσθαί φοβεω afraid; fear
με με me
καὶ και and; even
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ὀνόματός ονομα name; notable
μου μου of me; mine
στέλλεσθαι στελλω post; send
αὐτόν αυτος he; him
2:5
בְּרִיתִ֣י׀ bᵊrîṯˈî בְּרִית covenant
הָיְתָ֣ה hāyᵊṯˈā היה be
אִתֹּ֗ו ʔittˈô אֵת together with
הַֽ hˈa הַ the
חַיִּים֙ ḥayyîm חַיִּים life
וְ wᵊ וְ and
הַ֨ hˌa הַ the
שָּׁלֹ֔ום ššālˈôm שָׁלֹום peace
וָ וְ and
אֶתְּנֵֽם־ ʔettᵊnˈēm- נתן give
לֹ֥ו lˌô לְ to
מֹורָ֖א môrˌā מֹורָא fear
וַ wa וְ and
יִּֽירָאֵ֑נִי yyˈîrāʔˈēnî ירא fear
וּ û וְ and
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
שְׁמִ֖י šᵊmˌî שֵׁם name
נִחַ֥ת niḥˌaṯ חתת be terrified
הֽוּא׃ hˈû הוּא he
2:5. pactum meum fuit cum eo vitae et pacis et dedi ei timorem et timuit me et a facie nominis mei pavebat
My covenant was with him of life and peace: and I gave him fear: and he feared me, and he was afraid before my name.
2:5. My covenant was with him for life and peace. And I gave him fear, and he feared me, and he was afraid before the face of my name.
2:5. My covenant was with him of life and peace; and I gave them to him [for] the fear wherewith he feared me, and was afraid before my name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Прежде Иегова поступал с коленом Левиным и, в частности, с священниками иначе. Он посылал Левию жизнь и мир или, иначе, мирную, счастливую жизнь, а Левий, с своей стороны, платил Иегове за это беспредельным благоговением (страх).
Adam Clarke: Commentary on the Bible - 1831
2:5: My covenant was with him of life and peace - These are the two grand blessings given to men by the New Covenant, which was shadowed by the Old. To man, excluded from the favor of God, and sentenced to death because of sin, God gave ברית berith, a covenant sacrifice, and this secured life - exemption from the death deserved by transgressors; communication of that inward spiritual life given by Christ, and issuing in that eternal life promised to all his faithful disciples. And, as it secured life, so it gave peace, prosperity, and happiness; peace between God and man, between man and man, and between man and his own conscience.
Albert Barnes: Notes on the Bible - 1834
2:5: My covenant was with him life and peace; - literally "the life and the peace;" that, which alone is true "life and peace." The covenant was not with Levi himself, but with Aaron, his representative, with whom the covenant was made in the desert, as is indeed here expressed; and, in him, with all his race after him, who succeeded him in his office; as, when it is said, that Ch1 6:49, "Aaron and his sons offered upon the altar of burnt-offering," it must needs be understood, not of Aaron in person alone and his sons then living, but of any of his race that succeeded in his and their room. So our Lord promised to be with His Apostles Mat 28:20, "always to the end of the world," i. e., with them and those whom they should appoint in their stead, and these others, until He should Himself come. God promised, if they would keep the law, that they should live in peace on the earth; yea, that they should have peace of mind and a life of grace. "Life" is an indefectible being, which man does not forfeit by sin, to which death is no interruption, changing only the place of the soul's life.
And I gave them to him - , in, or as, "fear," "Fear, not servile but filial and pure, as Paul bids Christians Phi 2:12, 'work out your own salvation with fear and trembling.'" God gave them an awful gift, to be held with fear and awe, for its very preciousness, as one would hold anxiously what is very precious, yet very fragile and easily marred.
And he feared Me, and was afraid before My Name - Malachi unites two words, the second expressive of strong fear, by which a man is, as it were, crushed or broken. They are often united in Hebrew, but as expressing terror, which men are bidden not to feel before men. Toward man it is ever said Deu 1:21; Deu 31:8; Jos 1:9; Jos 10:25; Ch1 22:13; Ch1 28:20; Ch2 20:15, Ch2 20:17; Ch2 32:7; Isa 51:7; Jer 23:4; Jer 30:10; Jer 46:27; Ezr 2:6; Ezr 3:9, "fear not, neither be ye dismayed;" toward God Alone, it is a matter of praise. Man's highest fear is too little, for he knows not, who God is. So Isaiah says Isa 8:12-13, "Fear ye not their fear (the fear of this people), nor be afraid. Sanctify the Lord of hosts Himself, and let Him be your fear and let Him be your dread." "What can be more precious (than this fear)? For it is written Pro 13:13, 'He who feareth the Lord will be rewarded.' (Ecclesiasticus 1:11), 'The fear of the Lord is honor and glory and gladness and a crown of rejoicing.' He saith, "the fear, wherewith he feareth Me and was afraid," i. e., he received the fear of God in his whole heart and soul. For these reduplications and emphases suggest to the hearer how rooted in virtue are those thus praised."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: covenant: Num 3:45, Num 8:15, Num 16:9, Num 16:10, Num 18:8-24, Num 25:12, Num 25:13; Deu 33:8-10; Psa 106:30, Psa 106:31; Eze 34:25, Eze 37:26
I gave: Exo 32:26-29; Deu 33:8-11
Carl Friedrich Keil and Franz Delitzsch
2:5
To explain and show the reason for this thought, the real nature of the covenant made with Levi is described in Mal 2:5-7; and Mal 2:8 and Mal 2:9 then show how the priests have neutralized this covenant by forsaking the way of their fathers, so that God is obliged to act differently towards them now, and deliver them up to shame and ignominy. Mal 2:5. "My covenant was with him life and salvation, and I lent them to him for fear, and he feared me and trembled before my name. Mal 2:6. Law of truth was in his mouth and there was no perversity on his lips, he walked with me in salvation and integrity, and brought back many from guilt. Mal 2:7. For the priest's lips should keep knowledge, and men seek law from his mouth, because he is a messenger of Jehovah." In Mal 2:5 החיּים והשּׁלום are the nominative of the predicate. "My covenant was with him life," etc., means, my covenant consisted in this, that life and salvation were guaranteed and granted to him. The elliptical mode of explaining it, viz., "my covenant was a covenant of life and salvation," gives the same sense, only there is no analogous example by which this ellipsis can be vindicated, since such passages as Num 25:12; Gen 24:24, and Hos 14:3, which Hitzig adduces in support of it, are either of a different character, or different in their meaning. Shâlōm, salvation (peace), is the sum of all the blessings requisite for wellbeing. Jehovah granted life and salvation to Levi, i.e., to the priesthood, for fear, viz., as the lever of the fear of God; and Levi, i.e., the priesthood of the olden time, responded to this divine intention. "He feared me." Nichath is the niphal not of nâchath, he descended, i.e., humbled himself (Ewald, Reincke), but of châthath, to terrify, to shake, which is frequently met with in connection with (e.g., Deut 31:8; Josh 1:9; Jer 1:17). Hos 14:5 and Hos 14:6 state how Levi preserved this fear both officially and in life. Tōrath 'ĕmeth (analogous to mishpat 'ĕmeth in Zech 7:9) is instruction in the law consisting in truth. Truth, which had its roots in the law of Jehovah, was the rule not only of his own conduct, but also and more especially of the instruction which he had to give to the people (cf. Mal 2:7). The opposite of 'ĕmeth is ‛avlâh, perversity, conduct which is not regulated by the law of God, but by selfishness or sinful self-interest. Grammatically considered, the feminine ‛avlâh is not the subject to נמצא, but is construed as the object: "they found not perversity" (cf. Ges. 143, 1, b; Ewald, 295, b). Thus he walked in peace (salvation) and integrity before God. Beshâlōm is not merely in a state of peace, or in peaceableness, nor even equivalent to בּלבב שׁלם (4Kings 20:3), but according to Mal 2:5, "equipped with the salvation bestowed upon him by God." The integritas vitae is affirmed in בּמישׁור. הלך את־יי, to walk with Jehovah, denotes the most confidential intercourse with God, or walking as it were by the side of God (see at Gen 5:22). Through this faithful discharge of the duties of his calling, Levi (i.e., the priesthood) brought many back from guilt or iniquity, that is to say, led many back from the way of sin to the right way, viz., to the fear of God (cf. Dan 12:3). But Levi did nothing more than what the standing and vocation of the priest required. For the lips of the priest should preserve knowledge. דעת is the knowledge of God and of His will as revealed in the law. These the lips of the priest should keep, to instruct the people therein; for out of the mouth of the priest men seek tōrâh, law, i.e., instruction in the will of God, because he is a messenger of Jehovah to the people. מלאך, the standing epithet for the angels as the heavenly messengers of God, is here applied to the priests, as it is in Hag 1:13 to the prophet. Whilst the prophets were extraordinary messengers of God, who proclaimed to the people the will and counsel of the Lord, the priests, by virtue of their office, were so to speak the standing or ordinary messengers of God. But the priests of that time had become utterly untrue to this vocation.
Geneva 1599
2:5 My (g) covenant was with him of life and peace; and I (h) gave them to him [for] the fear wherewith he feared me, and was afraid before (i) my name.
(g) He shows what were the two conditions of the covenant made with the tribe of Levi on God's part, that he would give them long life and felicity, and on their part, that they should faithfully serve him according to his word.
(h) I commanded Levi a certain law to serve me.
(i) He served me and set forth my glory with all humility and submission.
John Gill
2:5 My covenant was with him of life and peace,.... Not with Aaron, nor with Phinehas; nor is it to be understood of a covenant, promising temporal life and outward prosperity to either of them; Aaron living a hundred and twenty three years, Num 33:39 and Phinehas, according to some Jewish writers, above three hundred years, which they gather from Judg 20:28 but of the covenant made with Christ from everlasting, called "a covenant of life", because it was made with Christ the Word of life, who was with the Father from all eternity, and in time was made manifest in the flesh; and was made in behalf of persons ordained to eternal life, and in which that was promised and given to them in him; and in which it was agreed that he should become man, and lay down his life as such, that they might enjoy it: and it is called a "covenant of peace", because the scheme of peace and reconciliation was drawn in it, and agreed unto; Christ was appointed in it to be the Peacemaker; and in consequence of which he was sent to procure peace, and he has made it by the blood of his cross: and this covenant may be said to have been and to be "with him"; because it was made with him from all eternity, as the head and representative of his people, and he had all the blessings and promises of it put into his hands; and it stands fast with him, and will do so for evermore.
And I gave them to him; namely, the blessings of life and peace; eternal life is the gift of God; and not only the promise of it, but that itself, was given to Christ in covenant for his people, and a power to give it to as many as the Father gave to him, Ps 21:4 Ti2 1:1 he gave him also peace to make, put this work of peacemaking into his hand; and he allows it to be made by him, and that it is rightly effected; and from his blood and righteousness peace springs to his people; and they enjoy peace in him and through him, yea, all prosperity and happiness:
for the fear wherewith he feared me; because of his obedience to the precept and penalty of the law; because of his righteousness, and sufferings, and death, by means of which life and peace came to his people, and in which he showed great fear and reverence of God, Heb 5:7 the word "for" is not in the original text, and may be left out in a version, or supplied with "and"; and the sense be, besides the blessings of life and peace, I also gave him the fear with which he feared me; which must be understood of the grace of fear bestowed on him as man: so the Septuagint version, "I gave unto him in fear to fear me"; and the Vulgate Latin version, "and I gave him fear, and he feared me": and the Arabic version, "I gave him fear, that he might fear me": the Targum is,
"I gave him the perfect doctrine of the law, or the doctrine of the perfect law (see Jas 1:25) that he might fear before me.''
And was afraid before my name; frightened, and put into consternation, as he was when in the garden, and he began to be heavy and sore amazed, Mk 14:33 or he was broken and bruised, as Kimchi interprets the word here used, because of the name of the Lord, to satisfy his justice, fulfil his law, and glorify all his perfections.
John Wesley
2:5 With him - With Levi. Peace - Of long life, and prosperous, assured to the Levites in their due ministrations before God. Before my name - Behaved himself with reverence before God.
Robert Jamieson, A. R. Fausset and David Brown
2:5 He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (compare Num 25:11-13, Phinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in Num 25:13, "everlasting priesthood." "Peace" is specified both here and there. MAURER thus explains it; the Hebrew is, literally, "My covenant was with him, life and peace (to be given him on My part), and I gave them to him: (and on his part) fear (that is, reverence), and he did fear Me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; the latter, the condition, and Levi's steadfastness to it (Deut 33:8-9). The Jewish priests self-deceivingly claimed the privileges of the covenant, while neglecting the conditions of it, as if God were bound by it to bless them, while they were free from all the obligation which it imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace"; for the keeping of God's law is its own reward (Ps 19:11).
2:62:6: Օրէնք ճշմարտութեան էին ՚ի բերան նորա, եւ անօրէնութիւն ո՛չ գտաւ ՚ի շրթունս նորա. խաղաղութեամբ եւ ուղղութեամբ գնաց ընդ իս. եւ զբազումս դարձոյց յանիրաւութենէ[10909]։ [10909] Բազումք. Եւ անիրաւութիւն ոչ գտաւ։
6 Ճշմարիտ օրէնքն էր նրա բերանում եւ անիրաւութիւն չգտնուեց նրա շրթունքներին, նա խաղաղութեամբ եւ ուղիղ ընթացաւ ինձ հետ եւ շատերին անիրաւութիւնից դարձի բերեց:
6 Ճշմարտութեան օրէնքը անոր բերնին մէջ էր, Անոր շրթունքներուն մէջ անիրաւութիւն չգտնուեցաւ. Ինծի հետ խաղաղութեամբ եւ ուղղութեամբ կը քալէր, Շատերը անօրէնութենէ դարձուց։
Օրէնք ճշմարտութեան էին ի բերան նորա, եւ անիրաւութիւն ոչ գտաւ ի շրթունս նորա. խաղաղութեամբ եւ ուղղութեամբ գնաց ընդ իս, եւ զբազումս դարձոյց յանիրաւութենէ:

2:6: Օրէնք ճշմարտութեան էին ՚ի բերան նորա, եւ անօրէնութիւն ո՛չ գտաւ ՚ի շրթունս նորա. խաղաղութեամբ եւ ուղղութեամբ գնաց ընդ իս. եւ զբազումս դարձոյց յանիրաւութենէ[10909]։
[10909] Բազումք. Եւ անիրաւութիւն ոչ գտաւ։
6 Ճշմարիտ օրէնքն էր նրա բերանում եւ անիրաւութիւն չգտնուեց նրա շրթունքներին, նա խաղաղութեամբ եւ ուղիղ ընթացաւ ինձ հետ եւ շատերին անիրաւութիւնից դարձի բերեց:
6 Ճշմարտութեան օրէնքը անոր բերնին մէջ էր, Անոր շրթունքներուն մէջ անիրաւութիւն չգտնուեցաւ. Ինծի հետ խաղաղութեամբ եւ ուղղութեամբ կը քալէր, Շատերը անօրէնութենէ դարձուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 Закон истины был в устах его, и неправды не обреталось на языке его; в мире и правде он ходил со Мною и многих отвратил от греха.
2:6 νόμος νομος.1 law ἀληθείας αληθεια truth ἦν ειμι be ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even ἀδικία αδικια injury; injustice οὐχ ου not εὑρέθη ευρισκω find ἐν εν in χείλεσιν χειλος lip; shore αὐτοῦ αυτος he; him ἐν εν in εἰρήνῃ ειρηνη peace κατευθύνων κατευθυνω straighten out; direct ἐπορεύθη πορευομαι travel; go μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even πολλοὺς πολυς much; many ἐπέστρεψεν επιστρεφω turn around; return ἀπὸ απο from; away ἀδικίας αδικια injury; injustice
2:6 תֹּורַ֤ת tôrˈaṯ תֹּורָה instruction אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness הָיְתָ֣ה hāyᵊṯˈā היה be בְּ bᵊ בְּ in פִ֔יהוּ fˈîhû פֶּה mouth וְ wᵊ וְ and עַוְלָ֖ה ʕawlˌā עַוְלָה wickedness לֹא־ lō- לֹא not נִמְצָ֣א nimṣˈā מצא find בִ vi בְּ in שְׂפָתָ֑יו śᵊfāṯˈāʸw שָׂפָה lip בְּ bᵊ בְּ in שָׁלֹ֤ום šālˈôm שָׁלֹום peace וּ û וְ and בְ vᵊ בְּ in מִישֹׁור֙ mîšôr מִישֹׁור fairness הָלַ֣ךְ hālˈaḵ הלך walk אִתִּ֔י ʔittˈî אֵת together with וְ wᵊ וְ and רַבִּ֖ים rabbˌîm רַב much הֵשִׁ֥יב hēšˌîv שׁוב return מֵ mē מִן from עָוֹֽן׃ ʕāwˈōn עָוֹן sin
2:6. lex veritatis fuit in ore eius et iniquitas non est inventa in labiis eius in pace et in aequitate ambulavit mecum et multos avertit ab iniquitateThe law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace, and in equity, and turned many away from iniquity.
6. The law of truth was in his mouth, and unrighteousness was not found in his lips: he walked with me in peace and uprightness, and did turn many away from iniquity.
2:6. The law of truth was in his mouth, and iniquity was not found on his lips. He walked with me in peace and integrity, and he turned away many from iniquity.
2:6. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity:

2:6 Закон истины был в устах его, и неправды не обреталось на языке его; в мире и правде он ходил со Мною и многих отвратил от греха.
2:6
νόμος νομος.1 law
ἀληθείας αληθεια truth
ἦν ειμι be
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
ἀδικία αδικια injury; injustice
οὐχ ου not
εὑρέθη ευρισκω find
ἐν εν in
χείλεσιν χειλος lip; shore
αὐτοῦ αυτος he; him
ἐν εν in
εἰρήνῃ ειρηνη peace
κατευθύνων κατευθυνω straighten out; direct
ἐπορεύθη πορευομαι travel; go
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
πολλοὺς πολυς much; many
ἐπέστρεψεν επιστρεφω turn around; return
ἀπὸ απο from; away
ἀδικίας αδικια injury; injustice
2:6
תֹּורַ֤ת tôrˈaṯ תֹּורָה instruction
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
הָיְתָ֣ה hāyᵊṯˈā היה be
בְּ bᵊ בְּ in
פִ֔יהוּ fˈîhû פֶּה mouth
וְ wᵊ וְ and
עַוְלָ֖ה ʕawlˌā עַוְלָה wickedness
לֹא־ lō- לֹא not
נִמְצָ֣א nimṣˈā מצא find
בִ vi בְּ in
שְׂפָתָ֑יו śᵊfāṯˈāʸw שָׂפָה lip
בְּ bᵊ בְּ in
שָׁלֹ֤ום šālˈôm שָׁלֹום peace
וּ û וְ and
בְ vᵊ בְּ in
מִישֹׁור֙ mîšôr מִישֹׁור fairness
הָלַ֣ךְ hālˈaḵ הלך walk
אִתִּ֔י ʔittˈî אֵת together with
וְ wᵊ וְ and
רַבִּ֖ים rabbˌîm רַב much
הֵשִׁ֥יב hēšˌîv שׁוב return
מֵ מִן from
עָוֹֽן׃ ʕāwˈōn עָוֹן sin
2:6. lex veritatis fuit in ore eius et iniquitas non est inventa in labiis eius in pace et in aequitate ambulavit mecum et multos avertit ab iniquitate
The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace, and in equity, and turned many away from iniquity.
2:6. The law of truth was in his mouth, and iniquity was not found on his lips. He walked with me in peace and integrity, and he turned away many from iniquity.
2:6. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Прежде в устах Левия постоянно был закон истины. Это значит, что священники в своих требованиях, обращенных к приносителям жертв, руководились только предписаниями Моисеева закона, не отступая от них ни на йоту. Той неправды, тех неосновательных извинений, какие измыслили теперь священники в оправдание приносителям негодных жертв, в те далекие времена еще не высказывали служители алтаря. Левий ходил, т. е. жил спокойно (в мире), потому жил по правде, как требовал закон Иеговы. Он отвращал от греха многих — не так поступал, как нынешние священники, которые своею излишнею снисходительностью наводят многих на мысль обмануть Бога через принесение негодного животного вместо беспорочного (ср. I:14).
Adam Clarke: Commentary on the Bible - 1831
2:6: The law of truth was in his mouth - See the qualifications of Levi:
1. "He feared me;" he was my sincere worshipper.
2. "He was afraid;" he acted as in the presence of a just and holy God, and acted conscientiously in all that he did.
3. "My law of truth was ever in his mouth;" by this he directed his own conduct and that of others.
4. "No iniquity;" nothing contrary to justice and equity ever proceeded "from his lips."
5. "He walked with me in peace;" he lived in such a way as to keep up union with me.
6. "He did turn many away from iniquity;" by his upright administration, faithful exhortations, and pious walk, he became the instrument of converting many sinners.
This character suits every genuine minister of God. And as the priest's lips should preserve knowledge, so the people should seek "the law at his mouth;" for he is the messenger of the Lord of hosts, Mal 2:7.
Albert Barnes: Notes on the Bible - 1834
2:6: The law of truth was in his mouth - Apart from those cases, which were brought to the priests at the tabernacle (Deu 17:9-11; Deu 19:17 (add Deu 21:5; Eze 44:23-24), hence, the use of אלהים Exo 21:6; Exo 22:7-8.), in which their voice was the voice of God through them, to teach the law was part of the office both of the priest and Levite. Of the priest God says; Lev 10:11, "that ye may teach the children of Israel all the statutes, which the Lord hath spoken unto them by the hand of Moses:" of the tribe of Levi generally Moses says Deu 33:10, "They shall teach Jacob Thy judgments and Israel Thy law." After the schism of the ten tribes, a prophet says to Asa, that "Israel" had Ch2 15:3, "for long time been without the true God and without a teaching priest and without law." They are evil times, of which Ezekiel says Eze 7:26, "the law shall perish from the priest;" and God says of corrupt priests Jer 2:8, "The priest said not, where is the Lord? And they that handle the law knew Me not. Eze 22:26; Zep 3:4 they did violence to My law." Upon their return from the captivity Ezra was known to Artaxerxes as Ezr 7:12, Ezr 7:21, "a scribe of the law of the God of heaven," and he looked upon him apparently, as one who should keep the people in good order by teaching it. Ezr 7:25-26, "thou, Ezra, after the wisdom of thy God which is in thy hand, set magistrates and judges, which may judge all the people which are beyond the river, all such as know the laws of thy God, and teach ye them that know them not: and whosoever will not do the law of thy God or the law of the king, let judgment be executed speedily upon him." Ezra says of himself, that he Ezr 7:10, "had prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgments."
"God's Psa 119:142 law is the truth; the true doctrine of this law did he teach the people, and instruct them in the true meaning and intent thereof, that, according to the right rule, they might frame all their actions; nothing of it did he conceal from them, nor teach any thing contrary to it or false. This was in his mouth; nothing contrary to it was found in his lips."
And iniquity was not found in his lips - He expresses the perfectness of that teaching, first positively, then negatively. The true priest taught truth without any admixture of wrong. "Not only is he a betrayer of the truth, who, transgressing the truth, openly teaches a lie for the truth; but he too, who does not freely utter the truth, which he ought to utter freely, or who does not freely defend the truth which he ought to defend freely, is a betrayer of the truth. Rom 10:10, 'For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.'" "Nothing," says Ambrose to the Emperor Theodosius, "is so perilous to the priest with God, so disgraceful with men, as not to utter freely what he thinks. For it is written Psa 119:46, 'I spake of Thy testimonies before kings, and was not ashamed.' And, therefore, a priest's silence ought to displease your Clemency; his freedom, to please you. For you are involved in the peril of my silence, art aided by the good of my free speech."
He walked with Me - To awe of God, truthfulness of teaching, he adds a devout continual contact with God. Like the patriarchs of old, Enoch and Noah, he Gen 5:24; Gen 6:9 "walked with God." He not only lived in the presence, but walked up and down with Him, through his whole life, as a Friend, "having respect in all things to Him and His glory."
In peace and equity - The inward peace with God overflowing in peace to men. The brief words comprise the duties of both tables; as that Heb 12:14; Rom 12:18, "Follow peace with all men, and holiness, without which no man shall see God; Co2 13:11. Live in peace, and the God of love and peace shall be with you; Mat 5:9. blessed are the peacemakers, for they shall be called the children of God." "God's covenant with him was of peace Mal 2:5, so he observed it on his part." Even "equity," or real considerate justice, would alienate those, whom it found wrong, so he joins with it "peace," that even equity was not administered but with love. "To have peace with God, what is it but to will to be mended and to do what He willeth, and in nothing to offend Him?"
And turned away many from iniquity - They, the true priests of the Old Testament then, were not satisfied with their own sanctification, but were zealous for the salvation of souls. What a history of zeal for the glory of God and the conversion of sinners in those, of whom the world knows nothing; of whose working, but for the three words in the closing book of the Old Testament, we should have known nothing! The prophets upbraid the sins of the many; the Psalms are the prayers given to and used by the pious; such incidental sayings as these, record some of the fruits. "Be of the disciples of Aaron," said Hillel "who loved peace and followed peace, and who loved men and brought them near to the law." Yet even under the Gospel Gregory complains "The world is full of priests; yet in the harvest of God the laborers are few. For we undertake the priestly office, but do not fulfill its work. We receive the fruit of holy Church in daily stipend, but labor not for the everlasting Church in preaching." "There are many priests," says a writer in the 4th century, "and few priests; many in name, few in deed. See then, how ye sit on your thrones, for the throne maketh not the priest, but the priest the throne; the place sanctifieth not the man, but the man the place. Whoso sitteth well on the throne, receiveth honor from the throne; whoso ill, doth injustice to the throne. Thou sittest in judgment. If thou livest well and teachest well, thou wilt be a judge of all; if thou teachest well and livest ill, thine own only. For by teaching well and living well thou instructest the people, how it ought to live; by teaching well and living ill, thou teachest God, how He should condemn thee." "We who are called priests, above the ills which we have of our own, add also the deaths of others. For we slay as many as we, in tepidity and silence, see daily go to death. He who is placed under thee dies without thee, when in that which causes his death, thou hast withstood him. For to that death, which thou hast not withstood, thou wilt be added."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: law: Psa 37:30; Eze 44:23, Eze 44:24; Hos 4:6; Mat 22:16; Mar 12:14; Luk 20:21; Ti2 2:15, Ti2 2:16; Tit 1:7-9; Rev 14:5
he walked: Gen 5:21-24, Gen 6:9, Gen 17:1; Luk 1:6
and did: Jer 23:22; Dan 12:3; Luk 1:16, Luk 1:17; Act 26:18; Th1 1:9, Th1 1:10; Jam 5:19, Jam 5:20
Geneva 1599
2:6 The law of (k) truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
(k) He shows that the priests ought to have knowledge to instruct others in the word of the Lord.
John Gill
2:6 The law of truth was in his mouth,.... The Gospel, the word and doctrine of truth; which comes from the God of truth; is concerning Christ the truth and men are guided into it by the Spirit of truth; it contains most glorious truths, and nothing but truth: and this was in the mouth of Christ, being put there by his Father, who gave him what he should say, and what he should speak; and which was preached by him in the most faithful manner, and so as it never was by any other, for which he was abundantly qualified:
and iniquity was not found in his lips; there was none in his nature; nor in his heart; nor in his life; nor in his lips; none could be found there by men nor devils: there was no falsehood in his doctrines; no deceit in his promises; no dissimulation in his expressions of love to men; nothing vain, light, frothy, and unprofitable, dropped from him in common conversation; no reviling in return to his enemies; nor any impatient expressions or murmurings at the time of his sufferings and death, 1Pet 2:22,
he walked with me in peace and equity: he walked with God, he had communion with him; though he was sometimes left alone, he was not alone, God was with him; he was conformable to his will, and walked according to it, in obedience to his law, moral and ceremonial, and in the discharge of all religious duties: he walked with God "in peace", without quarrelling with any of his dispensations towards him; he did nothing to break the peace that subsisted between them, but always did the things which pleased his father, and had peace in what he did; and he walked with him in "equity", or righteousness, fulfilling his righteous law, and bringing in an everlasting righteousness:
and did turn many away from iniquity; doctrinal and practical; which is to be understood, not of a bare reformation only in principle and practice, but of true real conversion; of which there were many instances under the ministry of his forerunner John the Baptist, and under his own ministry when in person on earth; and under the ministry of his apostles, attended with his Spirit and power, both in Judea, and in the Gentile world.
John Wesley
2:6 Was in his mouth - He taught to the people. Aaron, Eleazar, Phineas, every one of those priests or Levites, in what age soever they lived; who feared God, and were humble. Iniquity is not found - He judged not with respect of persons, or for bribes. He walked - His whole life was a continual walking with God; he lived with God, and to him. In peace - With God, and it was his aim to live peaceably with others.
Robert Jamieson, A. R. Fausset and David Brown
2:6 law of truth was in his mouth--He taught the people the truths of the law in all its fulness (Deut 33:10). The priest was the ordinary expounder of the law; the prophets were so only on special occasions.
iniquity . . . not found--no injustice in his judicial functions (Deut 17:8-9; Deut 19:17).
walked with me--by faith and obedience (Gen 5:22).
in peace--namely, the "peace" which was the fruit of obeying the covenant (Mal 2:5). Peace with God, man, and one's own conscience, is the result of "walking with God" (compare Job 22:21; Is 27:5; Jas 3:18).
turn may . . . from iniquity--both by positive precept and by tacit example "walking with God" (Jer 23:22; Dan 12:3; Jas 5:20).
2:72:7: Զի շրթունք քահանային զգուշասցին գիտութեան. եւ օրէնս խնդրեսցեն ՚ի բերանոյ նորա. զի հրեշտա՛կ Տեառն ամենակալի է։
7 Արդարեւ, քահանայի շրթունքները զգոյշ պիտի վարուեն գերութեան հետ, նրա բերանից պիտի օրէնքներ խնդրեն, քանի որ նա է Ամենակալ Տիրոջ պատգամաբերը:
7 Քահանային շրթունքները գիտութիւն պահելու են, Մարդիկ անոր բերնէն օրէնք փնտռելու են, Քանզի անիկա զօրքերու Տէրոջը դեսպանն է։
Զի շրթունք քահանային զգուշասցին գիտութեան, եւ օրէնս խնդրեսցեն ի բերանոյ նորա. զի հրեշտակ Տեառն ամենակալի է:

2:7: Զի շրթունք քահանային զգուշասցին գիտութեան. եւ օրէնս խնդրեսցեն ՚ի բերանոյ նորա. զի հրեշտա՛կ Տեառն ամենակալի է։
7 Արդարեւ, քահանայի շրթունքները զգոյշ պիտի վարուեն գերութեան հետ, նրա բերանից պիտի օրէնքներ խնդրեն, քանի որ նա է Ամենակալ Տիրոջ պատգամաբերը:
7 Քահանային շրթունքները գիտութիւն պահելու են, Մարդիկ անոր բերնէն օրէնք փնտռելու են, Քանզի անիկա զօրքերու Տէրոջը դեսպանն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 Ибо уста священника должны хранить ведение, и закона ищут от уст его, потому что он вестник Господа Саваофа.
2:7 ὅτι οτι since; that χείλη χειλος lip; shore ἱερέως ιερευς priest φυλάξεται φυλασσω guard; keep γνῶσιν γνωσις knowledge; knowing καὶ και and; even νόμον νομος.1 law ἐκζητήσουσιν εκζητεω seek out / thoroughly ἐκ εκ from; out of στόματος στομα mouth; edge αὐτοῦ αυτος he; him διότι διοτι because; that ἄγγελος αγγελος messenger κυρίου κυριος lord; master παντοκράτορός παντοκρατωρ almighty ἐστιν ειμι be
2:7 כִּֽי־ kˈî- כִּי that שִׂפְתֵ֤י śifᵊṯˈê שָׂפָה lip כֹהֵן֙ ḵōhˌēn כֹּהֵן priest יִשְׁמְרוּ־ yišmᵊrû- שׁמר keep דַ֔עַת ḏˈaʕaṯ דַּעַת knowledge וְ wᵊ וְ and תֹורָ֖ה ṯôrˌā תֹּורָה instruction יְבַקְשׁ֣וּ yᵊvaqšˈû בקשׁ seek מִ mi מִן from פִּ֑יהוּ ppˈîhû פֶּה mouth כִּ֛י kˈî כִּי that מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service הֽוּא׃ hˈû הוּא he
2:7. labia enim sacerdotis custodient scientiam et legem requirent ex ore eius quia angelus Domini exercituum estFor the lips of the priests shall keep knowledge, and they shall seek the law at his mouth: because he is the angel of the Lord of hosts.
7. For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.
2:7. For the lips of the priests will keep knowledge, and they will request the law from his mouth, because he is an angel of the Lord of hosts.
2:7. For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he [is] the messenger of the LORD of hosts.
For the priest' s lips should keep knowledge, and they should seek the law at his mouth: for he [is] the messenger of the LORD of hosts:

2:7 Ибо уста священника должны хранить ведение, и закона ищут от уст его, потому что он вестник Господа Саваофа.
2:7
ὅτι οτι since; that
χείλη χειλος lip; shore
ἱερέως ιερευς priest
φυλάξεται φυλασσω guard; keep
γνῶσιν γνωσις knowledge; knowing
καὶ και and; even
νόμον νομος.1 law
ἐκζητήσουσιν εκζητεω seek out / thoroughly
ἐκ εκ from; out of
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
διότι διοτι because; that
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
παντοκράτορός παντοκρατωρ almighty
ἐστιν ειμι be
2:7
כִּֽי־ kˈî- כִּי that
שִׂפְתֵ֤י śifᵊṯˈê שָׂפָה lip
כֹהֵן֙ ḵōhˌēn כֹּהֵן priest
יִשְׁמְרוּ־ yišmᵊrû- שׁמר keep
דַ֔עַת ḏˈaʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
תֹורָ֖ה ṯôrˌā תֹּורָה instruction
יְבַקְשׁ֣וּ yᵊvaqšˈû בקשׁ seek
מִ mi מִן from
פִּ֑יהוּ ppˈîhû פֶּה mouth
כִּ֛י kˈî כִּי that
מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger
יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
הֽוּא׃ hˈû הוּא he
2:7. labia enim sacerdotis custodient scientiam et legem requirent ex ore eius quia angelus Domini exercituum est
For the lips of the priests shall keep knowledge, and they shall seek the law at his mouth: because he is the angel of the Lord of hosts.
2:7. For the lips of the priests will keep knowledge, and they will request the law from his mouth, because he is an angel of the Lord of hosts.
2:7. For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he [is] the messenger of the LORD of hosts.
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
7: Здесь объясняется, почему именно Левий должен был оказывать благотворное влияние на простых израильтян. Ему принадлежит знание закона — конечно, преимущественно в его предписаниях о Богослужении. Он является вестником объявляющим людям волю Божию, заключенную в законе Моисея, подобно тому как пророк объявлял людям волю Божию, которая открыта лично ему. У кого же будет учиться народ, как не у священника?
Albert Barnes: Notes on the Bible - 1834
2:7: For the priest's lips should keep knowledge - o "He assigns the reason for what he had just said, the law of truth was in his mouth; they had done what it was their duty to do; as in Ecclesiasticus it is said of Aaron (Ecclesiasticus 45:17), 'God gave unto him His commandments, and authority in the statutes of judgments, that he should teach Jacob the testimonies, and inform Israel in His laws.' So Paul requires of Titus to ordain such overseers, as shall be able to Tit 1:9, 'exhort by sound doctrine and to convince gainsayers.' Wherefore Ambrose calls the Bible, which contains the law of God, 'the book of priests,' as specially belonging to them, to be specially studied by them. Jerome notes that he says keep, not 'give forth,' that they should speak seasonably, and give their fellow-servants meat in due season."
For he is the messenger (or angel) of the Lord of hosts - Malachi gives to the priest the title which belongs to the lowest order of the heavenly spirits, as having an office akin to theirs; as Haggai does to the prophet, Hag 2:11. as an extraordinary "messenger" of God; and Paul tells the Galatians Gal 4:14, "ye received me as an angel of God, as Christ Jesus;" and Christ, by John, speaks to the leaders of the seven congregations, good or bad, or of mixed good and bad, as "the angels Rev 1:20 of those churches."
"Since in the heavenly hierarchy the order of angels is the lowest, and in the eucharistical hierarchy the order of the priesthood is the highest" , "most truly is the priest of God called angel, i. e., messenger, because he intervenes between God and man, and announces the things of God to the people; and, therefore, were the Urim and Thummim placed on the priest's breastplate of judgment, that we might learn, that the priest ought to be learned, a herald of divine truth." Much more in the New Testament. "Who, as it were in a day, can form one of earth, to be the defender of truth, to stand with angels, to give glory with archangels, to transmit the sacrifices to the altar above, to be partaker of the priesthood of Christ, to reform the thing formed, and present the image, to re-create for the world above, to be a god and make men partakers of the divine nature?" Pe2 1:4. "The priesthood is enacted on earth, but is ranked with the heavenly ranks. Very rightly. For not man, not angel, not archangel, not any other created power, but the Paraclete Himself hath ordained this office, and persuaded them, while yet abiding in the flesh, to conceive the ministry of the angels. Wherefore, he who is consecrated as priest, ought to be pure, as if he stood among the heavenly powers." , "The throne of the priesthood is placed in the heavens, and he is entrusted with ministering things of heaven. Who saith this? The King of heaven Himself. For He saith, 'Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.' So the priest standeth in the middle between God and human nature, bringing down to us divine benefits, and transmitting thither our supplications."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: the priest's: Lev 10:11; Deu 17:8-11, Deu 21:5, Deu 24:8; Ch2 17:8, Ch2 17:9, Ch2 30:22; Ezr 7:10; Neh 8:2-8; Jer 15:19, Jer 18:18; Hag 2:11-13; Ti2 2:24, Ti2 2:25
the messenger: Mal 3:1; Isa 42:19, Isa 44:26; Hag 1:13; Joh 13:20, Joh 20:21; Act 16:17; Co2 5:20; Gal 4:14; Th1 4:8
Geneva 1599
2:7 For the priest's (l) lips should keep knowledge, and they should seek the law at his mouth: for he [is] the (m) messenger of the LORD of hosts.
(l) He is as the treasure house of God's word, and ought to give to everyone according to their need, and not to reserve it for himself.
(m) Showing that whoever does not declare God's will, is not his messenger, and priest.
John Gill
2:7 For the priest's lips should keep knowledge,.... Or "shall keep knowledge", as the Septuagint and Vulgate Latin versions; or "do keep knowledge", as the Arabic version; and so the Syriac version, "for the lips of the priest drop knowledge"; all this is true of Christ our great High Priest; for as it was predicted of him, that his lips should keep knowledge, so they have kept it, and do keep it; not concealing it, but preserving it, and communicating it freely and openly; as he did to his disciples and followers when here on earth, and by them to others; and still does by his Spirit, giving to men the knowledge of themselves and state; the knowledge of himself, and the way of salvation by him, and of the truths of the Gospel:
and they should seek the law at his mouth; not the law of Moses, but the doctrine of grace, and any wholesome instruction and advice; which he is greatly qualified to give, being the wonderful Counsellor: it may be rendered, "they shall seek", or "do seek"; and which has been fulfilled, especially in the Gentiles, and in the isles that waited for his law or doctrine, Is 11:10,
for he is the messenger of the Lord of hosts; or "angel" (w); he is the Angel of God's presence, and of the covenant, Is 63:9 Mal 3:1 which name he has from being sent, for he came not of himself, but his Father sent him; he was sent as a priest to atone for the sins of his people, and to be their Saviour; and as a prophet, to instruct and teach them; and therefore they should seek to him for knowledge, and attend his word and ordinances, and implore his spirit and grace.
(w) Sept; "angelus", V. L. Pagninus, Montanus, Junius & Tremellius, Cocceius, Burkius.
John Wesley
2:7 Should keep knowledge - It is this that their office binds them to; it is the duty of all God's people to know his law, but the priest's duty to know it more than others. And they - The people.
Robert Jamieson, A. R. Fausset and David Brown
2:7 In doing so (Mal 2:6) he did his duty as a priest, "for," &c.
knowledge--of the law, its doctrines, and positive and negative precepts (Lev 10:10-11; Deut 24:8; Jer 18:18; Hag 2:11).
the law--that is, its true sense.
messenger of . . . Lord--the interpreter of His will; compare as to the prophets, Hag 1:13. So ministers are called "ambassadors of Christ" (2Cor 5:20); and the bishops of the seven churches in Revelation, "angels" or messengers (Rev_ 2:1, Rev_ 2:8, Rev_ 2:12, Rev_ 2:18; Rev_ 3:1, Rev_ 3:7, Rev_ 3:14; compare Gal 4:14).
2:82:8: Իսկ դուք խոտորեցարուք ՚ի ճանապարհէ. եւ տկարացուցէք զբազումս օրինօքն. եւ ապականեցէք զուխտն Ղեւեայ՝ ասէ Տէր ամենակալ։
8 Իսկ դուք խոտորուեցիք ճանապարհից, շատերին թուլացրիք օրէնքը պահելուց եւ ապականեցիք Ղեւիի ուխտը, - ասում է Ամենակալ Տէրը:
8 Բայց դուք ճամբայէն խոտորեցաք. Շատերը օրէնքին մէջ գայթակղեցուցիք, Ղեւիին ուխտը աւրեցիք, կ’ըսէ զօրքերու Տէրը։
Իսկ դուք խոտորեցարուք ի ճանապարհէ, եւ [23]տկարացուցէք զբազումս օրինօքն``, եւ ապականեցէք զուխտն Ղեւեայ, ասէ Տէր ամենակալ:

2:8: Իսկ դուք խոտորեցարուք ՚ի ճանապարհէ. եւ տկարացուցէք զբազումս օրինօքն. եւ ապականեցէք զուխտն Ղեւեայ՝ ասէ Տէր ամենակալ։
8 Իսկ դուք խոտորուեցիք ճանապարհից, շատերին թուլացրիք օրէնքը պահելուց եւ ապականեցիք Ղեւիի ուխտը, - ասում է Ամենակալ Տէրը:
8 Բայց դուք ճամբայէն խոտորեցաք. Շատերը օրէնքին մէջ գայթակղեցուցիք, Ղեւիին ուխտը աւրեցիք, կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Но вы уклонились от пути сего, для многих послужили соблазном в законе, разрушили завет Левия, говорит Господь Саваоф.
2:8 ὑμεῖς υμεις you δὲ δε though; while ἐξεκλίνατε εκκλινω deviate; avoid ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey καὶ και and; even πολλοὺς πολυς much; many ἠσθενήσατε ασθενεω infirm; ail ἐν εν in νόμῳ νομος.1 law διεφθείρατε διαφθειρω deteriorate; ruin τὴν ο the διαθήκην διαθηκη covenant τοῦ ο the Λευι λευι Leuΐ; Lei λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
2:8 וְ wᵊ וְ and אַתֶּם֙ ʔattˌem אַתֶּם you סַרְתֶּ֣ם sartˈem סור turn aside מִן־ min- מִן from הַ ha הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way הִכְשַׁלְתֶּ֥ם hiḵšaltˌem כשׁל stumble רַבִּ֖ים rabbˌîm רַב much בַּ ba בְּ in † הַ the תֹּורָ֑ה ttôrˈā תֹּורָה instruction שִֽׁחַתֶּם֙ šˈiḥattem שׁחת destroy בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant הַ ha הַ the לֵּוִ֔י llēwˈî לֵוִי Levite אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
2:8. vos autem recessistis de via et scandalizastis plurimos in lege irritum fecistis pactum Levi dicit Dominus exercituumBut you have departed out of the way, and have caused many to stumble at the law: you have made void the covenant of Levi, saith the Lord of hosts.
8. But ye are turned aside out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi, saith the LORD of hosts.
2:8. But you have withdrawn from the way, and you have scandalized very many in the law. You have nullified the covenant of Levi, says the Lord of hosts.
2:8. But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts.
But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts:

2:8 Но вы уклонились от пути сего, для многих послужили соблазном в законе, разрушили завет Левия, говорит Господь Саваоф.
2:8
ὑμεῖς υμεις you
δὲ δε though; while
ἐξεκλίνατε εκκλινω deviate; avoid
ἐκ εκ from; out of
τῆς ο the
ὁδοῦ οδος way; journey
καὶ και and; even
πολλοὺς πολυς much; many
ἠσθενήσατε ασθενεω infirm; ail
ἐν εν in
νόμῳ νομος.1 law
διεφθείρατε διαφθειρω deteriorate; ruin
τὴν ο the
διαθήκην διαθηκη covenant
τοῦ ο the
Λευι λευι Leuΐ; Lei
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
2:8
וְ wᵊ וְ and
אַתֶּם֙ ʔattˌem אַתֶּם you
סַרְתֶּ֣ם sartˈem סור turn aside
מִן־ min- מִן from
הַ ha הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
הִכְשַׁלְתֶּ֥ם hiḵšaltˌem כשׁל stumble
רַבִּ֖ים rabbˌîm רַב much
בַּ ba בְּ in
הַ the
תֹּורָ֑ה ttôrˈā תֹּורָה instruction
שִֽׁחַתֶּם֙ šˈiḥattem שׁחת destroy
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
הַ ha הַ the
לֵּוִ֔י llēwˈî לֵוִי Levite
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
2:8. vos autem recessistis de via et scandalizastis plurimos in lege irritum fecistis pactum Levi dicit Dominus exercituum
But you have departed out of the way, and have caused many to stumble at the law: you have made void the covenant of Levi, saith the Lord of hosts.
2:8. But you have withdrawn from the way, and you have scandalized very many in the law. You have nullified the covenant of Levi, says the Lord of hosts.
2:8. But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Современные священники, вместо того, чтобы учить народ истинному пониманию и исполнению закона Моисеева, соблазняют его нарушать этот закон разными извинениями (см. гл. I, ст. 13-й). Этим они разрушают завет Левия с Богом (см. ст. 5-й), и Бог, вместо того, чтобы благоволить к ним, лишит их всякого авторитета в глазах народа: народ перестанет обращаться к ним за научением. — Лицеприятствуете в делах. Здесь пророк указывает на другой порок священников — на их лицеприятие в решении судебных дел, в решении которых священники принимали участие по закону (ср Втор XIX:17).
Adam Clarke: Commentary on the Bible - 1831
2:8: But ye are departed out of the way - Ye are become impure yourselves, and ye have led others into iniquity.
Albert Barnes: Notes on the Bible - 1834
2:8: But ye - o are departed out of the way "of knowledge, truth, equity, fear of God, which I appointed to Aaron and the Levites." "Ye have caused many to stumble at the law." He does not simply say, "in the law," but "at" it. The law was what they stumbled at. They did not only misunderstand the law, through the false teaching of the priests, as though it allowed things which in truth were sins (although this too); itself was their source of stumbling. As Jesus Himself was "a rock of offence" whereon they stumbled, because through His divine holiness He was not what they expected Him to be, so contrariwise the law became an offence to them through the unholiness and inconsistency of the lives and ways of those who taught it; much as we now hear Christianity spoken against, because of the inconsistency of Christians. So Paul saith to the Jews Rom 2:24, "The name of God is blasphemed among the Gentiles through you, as it is written;" and, for the sins of Eli's sons (Sa1 2:17, Pococke) "men abhorred the offering of the Lord."
And have corrupted the covenant of Levi - as it is said in Nehemiah, Neh 13:29, "They have defiled the priesthood, and the covenant of the priesthood and of Levi, that covenant which was life and peace" Mal 2:5, and, therefore, forfeited them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: ye are: Psa 18:21, Psa 119:102; Isa 30:11, Isa 59:13; Jer 17:5, Jer 17:13; Eze 44:10; Dan 9:5, Dan 9:6; Heb 3:12
ye have caused: Mal 2:9; Sa1 2:17, Sa1 2:24, Sa1 2:30; Isa 9:16; Jer 18:15, Jer 23:11-15; Mat 15:2-5; Luk 11:45, Luk 11:46; Rom 2:19-24, Rom 14:21
stumble at: or, fall in
ye have corrupted: Mal 2:5, Mal 2:10; Lev 21:15; Neh 13:29
Carl Friedrich Keil and Franz Delitzsch
2:8
Mal 2:8. "But ye have departed from the way, have made many to stumble at the law, have corrupted the covenant of Levi, saith Jehovah of hosts. Mal 2:9. Thus I also make you despised and base with all the people, inasmuch as ye do not keep my ways, and respect person in the law." הדּרך is the way depicted in Mal 2:6 and Mal 2:7, in which the priests ought to have walked. הכשׁלתּם בּתּורה does not mean "ye have caused to fall by instruction" (Koehler); for, in the first place, hattōrâh (with the article) is not the instruction or teaching of the priests, but the law of God; and secondly, ב with כּשׁל denotes the object against which a man stumbles and which causes him to fall. Hitzig has given the correct explanation: ye have made the law to many a מכשׁול, instead of the light of their way, through your example and through false teaching, as though the law allowed or commanded things which in reality are sin. In this way they have corrupted or overthrown the covenant with Levi. הלּוי, with the article, is not the patriarch Levi, but his posterity, really the priesthood, as the kernel of the Levites. Hence Jehovah also is no longer bound by the covenant, but withdraws from the priests what He granted to the Levi who was faithful to the covenant, viz., life and salvation (Mal 2:5), and makes them contemptible and base with all the people. This is simply a just retribution for the fact, that the priests depart from His ways and have respect to men. Battōrâh, in the law, i.e., in the administration of the law, they act with partiality. For the fact itself compare Mic 3:11.
John Gill
2:8 But ye are departed out of the way,.... Of truth and righteousness, of life and peace, of eternal salvation and happiness, pointed to by Christ and his forerunner, and by his apostles and ministers that followed him, and which was clearly showed in the preaching of the Gospel: this was the character of the chief priests, Scribes, and Pharisees, in Christ's time, to which the prophet seems to have respect; who not only failed in their observance of legal sacrifices, complained of in the former chapter Mal 1:1, but left that way of atonement and salvation they directed to, and led others out of the way with them:
ye have caused many to stumble at the law; at the doctrine of justification by the righteousness of Christ; which was the stumbling stone they fell at, seeking for righteousness, and directing others to seek for it, not by faith, but as it were by the works of the law, Rom 9:32,
ye have corrupted the covenant of Levi, saith the Lord of hosts: that which was foreshadowed by the Levitical priesthood and covenant, namely, the covenant of grace, dispensed under the Gospel dispensation by the ministry of the word and ordinances; which they rejected, despised, and set at nought, and as much as in them lay endeavoured to make void, by not attending to these things, nor suffering others, but doing all they could to bring them into disuse, contempt, and disgrace.
John Wesley
2:8 But ye - Priests. Stumble at the law - By your false expositions of it. Have corrupted - You have violated it, have contradicted the great intentions of it, and done what in you lay, to defeat them.
Robert Jamieson, A. R. Fausset and David Brown
2:8 out of the way--that is, from the covenant.
caused many to stumble--By scandalous example, the worse inasmuch as the people look up to you as ministers of religion (1Kings 2:17; Jer 18:15; Mt 18:6; Lk 17:1).
at the law--that is, in respect to the observances of the law.
corrupted . . . covenant--made it of none effect, by not fulfilling its conditions, and so forfeiting its promises (Zech 11:10; Neh 13:29).
2:92:9: Եւ ես ետու զձեզ արհամարհեալս եւ լքեալս ընդ ամենայն ազգս, փոխանակ զի ո՛չ պահեցէք զճանապարհս իմ. այլ ա՛կն առնուիք օրինօքն։
9 Ուստի ես ձեզ բոլոր ազգերից լքուած եւ արհամարհուած դարձրի, քանի որ իմ ճանապարհը չպահեցիք, այլ կեղծաւորութիւն էիք անում օրէնքի առաջ:
9 Ուստի ես ալ ձեզ բոլոր ժողովուրդին առջեւ անարգեցի ու ցածցուցի, Քանի որ դուք իմ ճամբաներս չպահեցիք, Օրէնքին մէջ աչառութիւն ըրիք»։
Եւ ես ետու զձեզ արհամարհեալս եւ լքեալս ընդ ամենայն ազգս, փոխանակ զի ոչ պահեցէք զճանապարհս իմ. այլ ակն առնուիք [24]օրինօքն:

2:9: Եւ ես ետու զձեզ արհամարհեալս եւ լքեալս ընդ ամենայն ազգս, փոխանակ զի ո՛չ պահեցէք զճանապարհս իմ. այլ ա՛կն առնուիք օրինօքն։
9 Ուստի ես ձեզ բոլոր ազգերից լքուած եւ արհամարհուած դարձրի, քանի որ իմ ճանապարհը չպահեցիք, այլ կեղծաւորութիւն էիք անում օրէնքի առաջ:
9 Ուստի ես ալ ձեզ բոլոր ժողովուրդին առջեւ անարգեցի ու ցածցուցի, Քանի որ դուք իմ ճամբաներս չպահեցիք, Օրէնքին մէջ աչառութիւն ըրիք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 За то и Я сделаю вас презренными и униженными перед всем народом, так как вы не соблюдаете путей Моих, лицеприятствуете в делах закона.
2:9 κἀγὼ καγω and I δέδωκα διδωμι give; deposit ὑμᾶς υμας you ἐξουδενωμένους εξουδενοω set at naught καὶ και and; even παρειμένους παριημι neglect; slack εἰς εις into; for πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἀνθ᾿ αντι against; instead of ὧν ος who; what ὑμεῖς υμεις you οὐκ ου not ἐφυλάξασθε φυλασσω guard; keep τὰς ο the ὁδούς οδος way; journey μου μου of me; mine ἀλλὰ αλλα but ἐλαμβάνετε λαμβανω take; get πρόσωπα προσωπον face; ahead of ἐν εν in νόμῳ νομος.1 law
2:9 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֞י ʔᵃnˈî אֲנִי i נָתַ֧תִּי nāṯˈattî נתן give אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] נִבְזִ֥ים nivzˌîm בזה despise וּ û וְ and שְׁפָלִ֖ים šᵊfālˌîm שָׁפָל low לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֑ם ʕˈām עַם people כְּ kᵊ כְּ as פִ֗י fˈî פֶּה mouth אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֵֽינְכֶם֙ ʔˈênᵊḵem אַיִן [NEG] שֹׁמְרִ֣ים šōmᵊrˈîm שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] דְּרָכַ֔י dᵊrāḵˈay דֶּרֶךְ way וְ wᵊ וְ and נֹשְׂאִ֥ים nōśᵊʔˌîm נשׂא lift פָּנִ֖ים pānˌîm פָּנֶה face בַּ ba בְּ in † הַ the תֹּורָֽה׃ פ ttôrˈā . f תֹּורָה instruction
2:9. propter quod et ego dedi vos contemptibiles et humiles omnibus populis sicut non servastis vias meas et accepistis faciem in legeTherefore have I also made you contemptible, and base before all people, as you have not kept my ways, and have accepted persons in the law.
9. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have had respect of persons in the law.
2:9. Because of this, I also have made you contemptible and debased to all the people, just as you have not served my ways, and you have accepted a face in the law.
2:9. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.
Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law:

2:9 За то и Я сделаю вас презренными и униженными перед всем народом, так как вы не соблюдаете путей Моих, лицеприятствуете в делах закона.
2:9
κἀγὼ καγω and I
δέδωκα διδωμι give; deposit
ὑμᾶς υμας you
ἐξουδενωμένους εξουδενοω set at naught
καὶ και and; even
παρειμένους παριημι neglect; slack
εἰς εις into; for
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὑμεῖς υμεις you
οὐκ ου not
ἐφυλάξασθε φυλασσω guard; keep
τὰς ο the
ὁδούς οδος way; journey
μου μου of me; mine
ἀλλὰ αλλα but
ἐλαμβάνετε λαμβανω take; get
πρόσωπα προσωπον face; ahead of
ἐν εν in
νόμῳ νομος.1 law
2:9
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֲנִ֞י ʔᵃnˈî אֲנִי i
נָתַ֧תִּי nāṯˈattî נתן give
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
נִבְזִ֥ים nivzˌîm בזה despise
וּ û וְ and
שְׁפָלִ֖ים šᵊfālˌîm שָׁפָל low
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֑ם ʕˈām עַם people
כְּ kᵊ כְּ as
פִ֗י fˈî פֶּה mouth
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אֵֽינְכֶם֙ ʔˈênᵊḵem אַיִן [NEG]
שֹׁמְרִ֣ים šōmᵊrˈîm שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
דְּרָכַ֔י dᵊrāḵˈay דֶּרֶךְ way
וְ wᵊ וְ and
נֹשְׂאִ֥ים nōśᵊʔˌîm נשׂא lift
פָּנִ֖ים pānˌîm פָּנֶה face
בַּ ba בְּ in
הַ the
תֹּורָֽה׃ פ ttôrˈā . f תֹּורָה instruction
2:9. propter quod et ego dedi vos contemptibiles et humiles omnibus populis sicut non servastis vias meas et accepistis faciem in lege
Therefore have I also made you contemptible, and base before all people, as you have not kept my ways, and have accepted persons in the law.
2:9. Because of this, I also have made you contemptible and debased to all the people, just as you have not served my ways, and you have accepted a face in the law.
2:9. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:9: Therefore have I also made you contemptible - The people despised you because they saw that you acted contrary to your functions. This has happened repeatedly since, to several classes of priests. Not maintaining, by purity of life and soundness of doctrine, the dignity of the ministerial function, they became contemptible before the people; their meager preaching was disregarded, and their persons at last cast out as a general loathing to the universe! See what happened to the truly abominable priesthood of France and Rome 1796-8. They were the sole cause of that infidelity that brought about the revolution. They are now partially restored; and are endeavouring to supply by grimace, paltry superstition, and jesuitical cunning, what they want in purity of morals, soundness of doctrine, and unction from God. They must mend, or look for another revolution. Mankind will no longer put up with the chaff of puerile and fanatical ceremonies in place of the wheat of God's word and worship.
Albert Barnes: Notes on the Bible - 1834
2:9: Therefore have I made you contemptible - They had said in their hearts Mal 1:7, "The table of the Lord is contemptible." So God would requite them "measure for measure." Yet not only so, but in their office as judges, against the repeated protestations in the law Lev 19:15, "Thou shalt not respect the person of the poor, nor honor the person of the mighty, in righteousness shalt thou judge thy neighbor Deu 1:17, ye shall not respect persons in judgment Deu 16:19, thou shall not wrest judgment," he says,
Ye have accepted persons in the law - You have interpreted the law differently for rich and poor, or have put it in force against the poor, not against the rich. It would include actual bribery; but there are many more direct offences against equal justice. How differently is the like offence against the eighth commandment visited upon the poor who have real temptation to it, and the rich who have none, but the lust of the eyes!
Crows he condones, vexes the simple dove - That contempt which they cast upon God and His law, by wresting it out of respect to persons, that so they might gain favor and respect from them, so honoring them more than Him, and seeking to please them more than Him, will He cast back on them making them contemptible even in the eyes of those, from whom they thought by that means to find respect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: made: Mal 2:3; Sa1 2:30; Pro 10:7; Dan 12:2, Dan 12:3; Mic 3:6, Mic 3:7
before: Kg1 22:28; Jer 28:15, Jer 28:16, Jer 29:20-22, Jer 29:31, Jer 29:32; Eze 13:12-16, Eze 13:21; Mar 7:13, Mar 7:14; Luk 20:45-47
but: Mal 2:8; Mat 5:21, Mat 5:22, Mat 5:27, Mat 5:28, Mat 5:33-37, Mat 5:43, Mat 5:44, Mat 19:17, Mat 19:18, Mat 23:16-24; Mar 7:8-13; Luk 10:29, Luk 11:42; Rom 7:7-10
have been partial in: or, lifted up the face against, Heb. accepted faces. Deu 1:17 *marg. Gal 2:6
John Gill
2:9 Therefore have I also made you contemptible and base,.... When their city and temple were destroyed by the Romans, and they were carried captive by them, and became a taunt and a proverb in all places where they came:
before all the people; the nations of the world, among whom they were scattered:
according as ye have not kept my ways; neither those which the law directed to, either moral or ceremonial; nor what the Gospel directed to, the ordinances and institutions of Christ, particularly baptism, which the Jews rejected against themselves, Lk 7:30,
but have been partial in the law; in the observance of it, attending to the lesser, and taking no notice of the weightier matters of it, as the Jews are charged by Christ, Mt 23:23 and in the interpretation of it, restraining its sense only to outward actions, for which they are reproved, Mt 5:1 or "received faces", or "accepted persons in the law" (x); in matters of the law they were concerned in, they had respect to the persons of men, by giving the sense of it, and pronouncing judgment, in favour of some, to the prejudice of others, wrongly.
(x) "et accepistis faciem in lege", Pagninus; "assumentes facies", Montanus; "suscipitis faciem", Piscator; "accipitis faciem", Cocceius; "et ferentes faciem in lege", Burkius.
John Wesley
2:9 Have been partial - You have perverted the law to please great men, or to serve some unworthy design. When we inquire into "the reasons of the contempt of the clergy," ought we to forget this?
Robert Jamieson, A. R. Fausset and David Brown
2:9 Because ye do not keep the condition of the covenant, I will not fulfil the promise.
partial in the law--having respect to persons rather than to truth in the interpretation and administration of the law (Lev 19:15).
2:102:10: Ոչ ապաքէն մի՞ Հայր է ամենեցուն ձեր. ո՞չ մի Աստուած հաստատեաց զձեզ. զի՞ է զի թողէք իւրաքանչիւր զեղբայր իւր, պղծել զուխտ հարցն ձերոց[10910]։ [10910] Ոսկան. Հայր է ամենեցուն ձեզ։
10 Արդարեւ, մէկ չէ՞ ձեր բոլորի հայրը, մէկ Աստուած չհաստատե՞ց ձեզ, ինչո՞ւ էք իւրաքանչիւրդ թոյլ տալիս ձեր եղբօրը՝ պղծելու ձեր հայրերի ուխտը:
10 Միթէ ամէնքը մէկ հայր չունի՞ն, Միթէ մէկ Աստուած չստեղծե՞ց մեզ։Ինչո՞ւ համար մեր հայրերուն ուխտը աւրելով՝ Մեզմէ ամէն մէկը իր եղբօրը նենգութիւն կ’ընէ։
Ո՞չ ապաքէն մի հայր է ամենեցուն [25]ձեր. ո՞չ մի Աստուած հաստատեաց [26]զձեզ. զի՞ է զի թողէք`` իւրաքանչիւր զեղբայր իւր, պղծել զուխտ հարցն [27]ձերոց:

2:10: Ոչ ապաքէն մի՞ Հայր է ամենեցուն ձեր. ո՞չ մի Աստուած հաստատեաց զձեզ. զի՞ է զի թողէք իւրաքանչիւր զեղբայր իւր, պղծել զուխտ հարցն ձերոց[10910]։
[10910] Ոսկան. Հայր է ամենեցուն ձեզ։
10 Արդարեւ, մէկ չէ՞ ձեր բոլորի հայրը, մէկ Աստուած չհաստատե՞ց ձեզ, ինչո՞ւ էք իւրաքանչիւրդ թոյլ տալիս ձեր եղբօրը՝ պղծելու ձեր հայրերի ուխտը:
10 Միթէ ամէնքը մէկ հայր չունի՞ն, Միթէ մէկ Աստուած չստեղծե՞ց մեզ։Ինչո՞ւ համար մեր հայրերուն ուխտը աւրելով՝ Մեզմէ ամէն մէկը իր եղբօրը նենգութիւն կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Не один ли у всех нас Отец? Не один ли Бог сотворил нас? Почему же мы вероломно поступаем друг против друга, нарушая тем завет отцов наших?
2:10 οὐχὶ ουχι not; not actually θεὸς θεος God εἷς εις.1 one; unit ἔκτισεν κτιζω create; set up ὑμᾶς υμας you οὐχὶ ουχι not; not actually πατὴρ πατηρ father εἷς εις.1 one; unit πάντων πας all; every ὑμῶν υμων your τί τις.1 who?; what? ὅτι οτι since; that ἐγκατελίπετε εγκαταλειπω abandon; leave behind ἕκαστος εκαστος each τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him τοῦ ο the βεβηλῶσαι βεβηλοω profane τὴν ο the διαθήκην διαθηκη covenant τῶν ο the πατέρων πατηρ father ὑμῶν υμων your
2:10 הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not אָ֤ב ʔˈāv אָב father אֶחָד֙ ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to כֻלָּ֔נוּ ḵullˈānû כֹּל whole הֲ hᵃ הֲ [interrogative] לֹ֛וא lˈô לֹא not אֵ֥ל ʔˌēl אֵל god אֶֽחָ֖ד ʔˈeḥˌāḏ אֶחָד one בְּרָאָ֑נוּ bᵊrāʔˈānû ברא create מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why נִבְגַּד֙ nivgˌaḏ בגד deal treacherously אִ֣ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in אָחִ֔יו ʔāḥˈiʸw אָח brother לְ lᵊ לְ to חַלֵּ֖ל ḥallˌēl חלל defile בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant אֲבֹתֵֽינוּ׃ ʔᵃvōṯˈênû אָב father
2:10. numquid non pater unus omnium nostrum numquid non Deus unus creavit nos quare ergo despicit unusquisque nostrum fratrem suum violans pactum patrum nostrorumHave we not all one father? hath not one God created us? why then doth every one of us despise his brother, violating the covenant of our fathers?
10. Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, profaning the covenant of our fathers?
2:10. Is there not one Father of us all? Did not one God create us? Why, then, does each one of us despise his brother, violating the covenant of our fathers?
2:10. Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?
Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers:

2:10 Не один ли у всех нас Отец? Не один ли Бог сотворил нас? Почему же мы вероломно поступаем друг против друга, нарушая тем завет отцов наших?
2:10
οὐχὶ ουχι not; not actually
θεὸς θεος God
εἷς εις.1 one; unit
ἔκτισεν κτιζω create; set up
ὑμᾶς υμας you
οὐχὶ ουχι not; not actually
πατὴρ πατηρ father
εἷς εις.1 one; unit
πάντων πας all; every
ὑμῶν υμων your
τί τις.1 who?; what?
ὅτι οτι since; that
ἐγκατελίπετε εγκαταλειπω abandon; leave behind
ἕκαστος εκαστος each
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
τοῦ ο the
βεβηλῶσαι βεβηλοω profane
τὴν ο the
διαθήκην διαθηκη covenant
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
2:10
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
אָ֤ב ʔˈāv אָב father
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
כֻלָּ֔נוּ ḵullˈānû כֹּל whole
הֲ hᵃ הֲ [interrogative]
לֹ֛וא lˈô לֹא not
אֵ֥ל ʔˌēl אֵל god
אֶֽחָ֖ד ʔˈeḥˌāḏ אֶחָד one
בְּרָאָ֑נוּ bᵊrāʔˈānû ברא create
מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why
נִבְגַּד֙ nivgˌaḏ בגד deal treacherously
אִ֣ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
אָחִ֔יו ʔāḥˈiʸw אָח brother
לְ lᵊ לְ to
חַלֵּ֖ל ḥallˌēl חלל defile
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
אֲבֹתֵֽינוּ׃ ʔᵃvōṯˈênû אָב father
2:10. numquid non pater unus omnium nostrum numquid non Deus unus creavit nos quare ergo despicit unusquisque nostrum fratrem suum violans pactum patrum nostrorum
Have we not all one father? hath not one God created us? why then doth every one of us despise his brother, violating the covenant of our fathers?
2:10. Is there not one Father of us all? Did not one God create us? Why, then, does each one of us despise his brother, violating the covenant of our fathers?
2:10. Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?
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
10-16: Во второй части второй речи пророк обличает евреев за то, что они, во-первых, вступают в браки с язычницами и, во-вторых, за их склонность к расторжению своих брачных союзов, которые они заключили с своими единоплеменницами.

10: Пророк напоминает евреям, что все они имеют одного Отца — Бога (ср. I:6) и все, следовательно, между собою братья. Братьям же несвойственно изменнически, вероломно поступать в отношении друг к другу. Они должны поддерживать друг друга и сообща исполнять «завет отцов», т. е. данный еще отцам закон Моисеев. Если одни будут точно исполнять этот закон, другие же не будут им руководствоваться, то этим совершенно уничтожат единство нации.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers? 11 Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god. 12 The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts. 13 And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand. 14 Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. 15 And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. 16 For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously. 17 Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the LORD, and he delighteth in them; or, Where is the God of judgment?
Corrupt practices are the genuine fruit and product of corrupt principles; and the badness of men's hearts and lives is owing to some loose atheistical notions which they have got and which they govern themselves by. Now, in these verses, we have an instance of this; we here find men dealing falsely with one another, and it is because they think falsely of their God. Observe,
I. How corrupt their practices were. In general, they dealt treacherously every man against his brother, v. 10. It cannot be expected that he who is false to his God should be true to his friend. They had dealt treacherously with God in his tithes and offerings, and had defrauded him, and thus conscience was debauched, its bonds and cords were broken, a door was opened to all manner of injustice and dishonesty, and the bonds of relation and natural affection are broken through likewise and no difficulty made of it. Some think that the treacherous dealings here reproved are the same with those instances of oppression and extortion which we find complained of to Nehemiah about this time, Neh. v. 3-7. Therein they forgot the God of their fathers, and the covenant of their fathers, and rendered their offerings unacceptable, Isa. i. 11. But it seems rather to refer to what was amiss in their marriages, which was likewise complained of, Neh. xiii. 23. Two things they are here charged with, as very provoking to God in this matter--taking strange wives of heathen nations, and abusing and putting away the wives they had of their own nation; in both these they dealt treacherously and violated a sacred covenant; the former was in contempt of the covenant of peculiarity, the latter of the marriage-covenant.
1. In contempt of the covenant God made with Israel, as a peculiar people to himself, they married strange wives, which was expressly prohibited, and provided against, in that covenant, Deut. vii. 3. Observe here,
(1.) What good reason they had to deal faithfully with God and one another in this covenant, and not to make marriages with the heathen. [1.] They were expressly bound out from such marriages by covenant. God engaged to do them good upon this condition, that they should not mingle with the heathen; this was the covenant of their fathers, the covenant made with their fathers, denoting the antiquity and the authority of it, and its being the great charter by which that nation was incorporated. They lay under all possible obligations to observe it strictly, yet they profaned it, as if they were not bound by it. Those profane the covenant of their fathers who live in disobedience to the command of the God of their fathers. [2.] They were a peculiar people, united in one body, and therefore ought to have united for the preserving of the honour of their peculiarity: Have we not all one Father? Yes, we have, for has not one God created us? Are we not all his offspring? And are we not made of one blood? Yes, certainly we are. God is a common Father to all mankind, and, upon that account, all we are brethren, members one of another, and therefore ought to put away lying (Eph. iv. 25), and not to deal treacherously, no, not any man against his brother. But here it seems to refer to the Jewish nation: Have we not all one father, Abraham, or Jacob? This they prided themselves in, We have Abraham to our father; but here it is turned upon them as an aggravation of their sin in betraying the honour of their nation by intermarrying with heathens: "Has not one God created us, that is, formed us into a people, made us a nation by ourselves, and put a life into us, distinct from that of other nations? And should not this oblige us to maintain the dignity of our character?" Note, The consideration of the unity of the church in Christ, its founder and Father, should engage us carefully to preserve the purity of the church and to guard against all corruptions. [3.] They were dedicated to God, as well as distinguished from the neighbouring nations. Israel was holiness to the Lord (Jer. ii. 3), taken into covenant with him, set apart by him for himself, to be to him for a name and a praise, and upon this account he loved them and delighted in them; the sanctuary set up among them was the holiness of the Lord, which he loved, of which he said, It is my rest for ever, here will I dwell, for I have desired it; but by marrying strange wives they profaned this holiness, and laid the honour of it in the dust. Note, Those who are devoted to God, and beloved of him, are concerned to preserve their integrity, that they may not throw themselves out of his love, nor lose the honour, or defeat the end, of their dedication to him.
(2.) How treacherously they dealt, notwithstanding, They profaned themselves in that very thing which was prescribed to them for the preserving of the honour of their singularity: Judah has married the daughter of a strange god. The harm was not so much that she was the daughter of a strange nation (God has made all nations of men, and is himself King of nations), but that she was the daughter of a strange god, trained up in the service and worship of false gods, at their disposal, as a daughter at her father's disposal, and having a dependence upon them; hence some of the rabbin (quoted by Dr. Pocock) say, He that marries a heathen woman is as if he made himself son-in-law to an idol. The corruption of the old world began with the intermarriages of the sons of God with the daughters of men, Gen. vi. 2. It is the same thing that is here complained of, but as it is expressed it sounds worse: The sons of God married the daughters of a strange god. Herein Judah is said to have dealt treacherously, for they basely betrayed their own honour and profaned that holiness of the Lord which they should have loved (so some read it); and it is said to be an abomination committed in Israel and in Jerusalem; it was hateful to God, and very unbecoming those that were called by his name. Note, it is an abominable thing for those who profess the holiness of the Lord to profane it, particularly by yoking themselves unequally with unbelievers.
(3.) How severely God would reckon with them for it (v. 12): The Lord will cut off the man that doeth this, that marries the daughter of a strange god. He has, in effect, cut himself off from the holy nation, and joined in with foreigners and aliens to the commonwealth of Israel, and so shall his doom be; God will cut him off, him and all that belongs to him; so the original intimates. He shall be cut off from Israel and from Jerusalem, and not be written among the living there. The Lord will cut off both the master and the scholar, that are guilty of this sin, both the teachers and the taught. The blind leaders and the blind followers shall fall together into the ditch, both him that wakeneth and him that answereth (so it is in the margin), for the master calls up his scholar to his business, and stirs him up in it. They shall be cut off together out of the tabernacles of Jacob. God will no more own them as belonging to his nation; nay, and the priest that offers an offering to the Lord, if he marry a strange wife (as we find many of the priests did, Ezra x. 18), shall not escape; the offering he offers shall not atone for him, but he shall be cut off from the temple of the Lord, as others from the tabernacles of Jacob. Nehemiah chased away from him, and from the priesthood, one of the sons of the high priest, whom he found guilty of this sin, Neh. xiii. 28.
2. In contempt of the marriage-covenant, which God instituted for the common benefit of mankind, they abused and put away the wives they had of their own nation, probably to make room for those strange wives, when it was all the fashion to marry such (v. 13): This also have you done; this is the second article of the charge. For the way of sin is down-hill, and one violation of the covenant is an inlet to another.
(1.) Let us see what it is that is here complained of. they did not behave as they ought to have done towards their wives. [1.] They were cross with them, froward and peevish, and made their lives bitter to them, so that when they came with their wives and families to worship God at the solemn feasts, which they should have done with rejoicing, they were all out of humour; the poor wives were ready to break their hearts, and, not daring to make their case known to any other, they complained to God, and covered the altar of the Lord with tears, with weeping, and with crying. This is illustrated by the instance of Hannah, who, upon the account of her husband's having another wife (though otherwise a kind husband), and the discontent thence arising, whenever they went up to the house of the Lord to worship fretted and wept, and was in bitterness of soul, and would not eat, 1 Sam. i. 6, 7, 10. So it was with these wives here; and this was so contrary to the cheerfulness which God requires in his worshippers that it spoiled the acceptableness of their devotions: God regards not their offering any more. See here what a good Master we serve, who will not have his altar covered with tears, but compassed with songs. This condemns those who left his worship for that of idols, among the rites of which we find women weeping for Tammuz (Ezek. viii. 14), and the blood of the worshippers gushing out upon the altar, 1 Kings xviii. 28. See also what a wicked thing it is to put others out of frame for the cheerful worship of God; though it is their fault by their fretfulness to indispose themselves for their duty, yet it is much more the fault of those who provoked them to make them to fret. It is a reason given why yoke-fellows should live in holy love and joy--that their prayers may not be hindered, 1 Pet. iii. 7. [2.] They dealt treacherously with them, v. 14-16. They did not perform their promises to them, but defrauded them of their maintenance or dower, or took in concubines, to share in the affection that was due to their wives only. [3.] They put them away, gave them a bill of divorce, and turned them off, nay, perhaps they did it without the ceremony that the law of Moses prescribed, v. 16. [4.] In all this they covered violence with their garment; they abused their wives, and were vexatious to them, and yet, in the sight of others, they pretended to be very loving to them and tender of them, and to cast a skirt over them. It is common for those who do violence to advance some specious pretence or other wherewith to cover it as with a garment.
(2.) Let us see the proof and aggravations of the charge. [1.] It is sufficiently proved by the testimony of God himself: "The Lord has been witness between thee and the wife of thy youth (v. 14), has been witness to the marriage-covenant between thee and her, for to him you appealed concerning your sincerity in it and fidelity to it; he has been a witness to all the violations of it, and all thy treacherous dealings in contempt of it, and is ready to judge between thee and her." Note, This should engage us to be faithful both to God and to all with whom we have to do, that God himself is a witness both to all our covenants and to all our covenant-breaches; and he is a witness against whom there lies no exception. [2.] It is highly aggravated by the consideration of the person wronged and abused. First, "She is thy wife; thy own, bone of thy bone and flesh of thy flesh, the nearest to thee of all the relations thou hast in the world, and to cleave to whom thou must quit the rest." Secondly, "She is the wife of thy youth, who had thy affections when they were at the strongest, was thy first choice, and with whom thou hast lived long. Let not the darling of thy youth be the scorn and loathing of thy age." Thirdly, "She is thy companion; she has long been an equal sharer with thee in thy cares, and griefs, and joys." The wife is to be looked upon, not as a servant, but as a companion to the husband, with whom he should freely converse and take sweet counsel, as with a friend, and in whose company he should take delight more than in any other's; for is she not appointed to be thy companion? Fourthly, "She is the wife of thy covenant, to whom thou art so firmly bound that, while she continues faithful, thou canst not be loosed from her, for it was a covenant for life. It is the wife with whom thou hast covenanted, and who has covenanted with thee; there is an oath of God between you, which is not to be trifled with, is not to be played fast and loose with." Married people should often call to mind their marriage-vows, and review them with all seriousness, as those that make conscience of performing what they promised.
(3.) Let us see the reasons given why man and wife should continue together, to their lives' end, in holy love and peace, and neither quarrel with each other nor separate from each other. [1.] Because god has joined them together (v. 15): Did not he make one, one Eve for one Adam, that Adam might never take another to her to vex her (Lev. xviii. 18), nor put her away to make room for another? It is great wickedness to complain of the law of marriage as a confinement, when Adam in innocency, in honour, in Eden, in the garden of pleasure, was confined to one. Yet God had the residue of the Spirit; he could have made another Eve, as amiable as that he did make, but, designing Adam a help meet for him, he made him one wife; had he made him more, he would not have had a meet help. And wherefore did he make but one woman for one man? It was that he might seek a godly seed--a seed of God (so the word is), a seed that should bear the image of God, be employed in the service of God, and be devoted to his glory and honour,--that every man having his own wife, and but one, according to the law, (1 Cor. vii. 2), they might live in chaste and holy love, under the directions and restraints of the divine law, and not, as brute beasts, under the dominion of lust, and thus might propagate the nature of man in such a way as might make it most likely to participate of a divine nature,--that the children, being born in holy matrimony, which is an ordinance of God, and by which the inclinations of nature are kept under the regulations of God's command, might thus be made a seed to serve him, and be bred, as they are born, under his direction and dominion. Note, The raising up of a godly seed, which shall be accounted to the Lord for a generation, is one great end of the institution of marriage; but that is a good reason why the marriage-bed should be kept undefiled and the marriage bond inviolable. Husbands and wives must therefore live in the fear of God, that their seed may be a godly seed, else were they unclean, but now they are holy, as children of the covenant, the marriage-covenant, which was a type of the covenant of grace, and the conjugal union, when thus preserved entire, of the mystical union between Christ and his church, in which he seeks and secures to himself a godly seed; see Eph. v. 25, 32. [2.] Because he is much displeased with those who go about to put asunder what he has joined together (v. 16): The God of Israel saith that he hateth putting away. He hath indeed permitted it to the Jews, for the hardness of their hearts, or, rather, limited and clogged it (Matt. xix. 8); but he hated it, especially as those practised it who put away their wives for every cause, Matt. xix. 3. Let those wives that elope from their husbands and put themselves away, those husbands that are cruel to their wives and turn them away, or take their affections off from their wives and place them upon others, yea, and those husbands and wives that live asunder by consent, for want of love to each other, let such as these know that the God of Israel hates such practices, however vain men may make a jest of them.
(4.) Let us see the caution inferred from all this. We have it twice (v. 15): Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth; and again, v. 16. Note, Those that would be kept from sin must take heed to their spirits, for there all sin begins; they must keep their hearts with all diligence, must keep a jealous eye upon them and a strict hand, and must watch against the first risings of sin there. We shall act as we are spirited; and therefore, that we may regulate our actions, we must consider what manner of spirit we are of; we must take heed to our spirits with reference to our particular relations, and see that we stand rightly affected to them and be of a good temper, for otherwise we shall be in danger of dealing treacherously. If our own hearts deal treacherously with us, whom will they not deal treacherously with?
II. Observe how corrupt their principles were, to which were owing all these corrupt practices. Let us trace up the streams to the fountain (v. 17): You have wearied the Lord with your words. They thought to evade the convictions of the word, and to justify themselves by cavilling with God's proceedings; but their defence was their offence, and their vindication of themselves was the aggravation of their crime; they affronted the Lord with their words, and repeated them so often, and persisted so long in their contradictions, that they even wearied him; see Isa. vii. 13. They made him weary of doing them good as he had done, and stopped the current of his favours; or they represented him as weary of governing the world, and willing to quit it and lay aside the care of it. Note, It is a wearisome thing, even to God himself, to hear people insist upon their own justification in their corrupt and wicked practices, and plead their atheistical principles in vindication of them. But, as if God by his prophet had done them wrong, see how impudently they ask, Wherein have we wearied him? What are those vexatious words whereby we have wearied him? Note, Sinful words are more offensive to the God of heaven than they are commonly thought to be. But God has his proofs ready; two things they had said, at least in their hearts (and thoughts are words to God), with which they had wearied him:-- 1. They had denied him to be a holy God, and had asserted that concerning him which is directly contrary to the doctrine of his holiness. As he is a holy God, he hates sin, is of purer eyes than to behold it, and cannot endure to look upon it, Hab. i. 13. He is not a God that has pleasure in wickedness, Ps. v. 4. And yet they had the impudence to say, in direct contradiction to this, Every one that does evil is good in the sight of the Lord, and he delights in them. This wicked inference they drew, without any reason, from the prosperity of sinners in their sinful courses (see ch. iii. 15), as if God's love or hatred were to be known by that which is before us, and those must be concluded good in the sight of the Lord who are rich in the world. Or this they said because they wished it might be so; they were resolved to do evil, and yet to think themselves good in the sight of the Lord, and to believe that he delighted in them, notwithstanding; and therefore, under pretence of making God not so severe as he was commonly represented, they said as they would have it, and thought he was altogether such a one as themselves. Note, Those who think God a friend to sin affront him and deceive themselves. 2. They had denied him to be the righteous governor of the world. If he did not delight in sin and sinners, yet it would serve their turn to believe that he would never punish it or them. They said, "Where is the God of judgment? That God who, we have been so often told, would call us to an account, and reckon with us for what we have said and done--where is he? He has forsaken the earth, and takes no notice of what is said and done there; he has said that he will come to judgment; but where is the promise of his coming? We may do what we please; he sees us not, nor will regard us." It is such a challenge to the Judge of the whole earth as bids defiance to his justice, and, in effect, dares him to do his worst. Such scoffers as these there were in the latter days of the Jewish church, and such there shall be in the latter days of the Christian church; but their unbelief shall not make the promise of God of no effect; for the day of the Lord will come. Behold, the Judge stands before the door; the God of judgment is at hand.
Adam Clarke: Commentary on the Bible - 1831
2:10: Have we not all one Father? - From this to Mal 2:16 the prophet censures the marriages of Israelites with strange women, which the law had forbidden, Deu 7:3. And also divorces, which seem to have been multiplied for the purpose of contracting these prohibited marriages. - Newcome.
Why do we deal treacherously - Gain the affections of the daughter of a brother Jew, and then profane the covenant of marriage, held sacred among our fathers, by putting away this same wife and daughter! How wicked, cruel, and inhuman!
Albert Barnes: Notes on the Bible - 1834
2:10: Have we not all one Father? - o
Hath not one God created us? - Malachi turns abruptly to another offence, in which also the priests set an evil example, the capricious dismissal of their Hebrew wives and taking other women in their stead. Here, as before, he lays down, at the outset, a general moral principle, which he applies. "The one Father" (it appears from the parallel), is manifestly Almighty God, as the Jews said to our Lord Joh 8:41, "We have one Father, even God." He created them, not only as He did all mankind, but by the spiritual relationship with Himself, into which He brought them. So Isaiah speaks (Isa 43:1, Isa 43:7, Isa 43:21, add Isa 44:2, Isa 44:21, Isa 44:24), "Thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel. Every one that is called by My Name; I have created Him for My glory; I have formed him; yea I have made him. This people have I formed for Myself; they shall show forth My praise."
And from the first in Moses' song Deu 32:6, "Is not He thy Father that created thee? Hath He not made thee and established thee?" This creation of them by God, as His people, gave them a new existence, a new relation to each other; so that every offence against each other was a violation of their relation to God, who had given them this unity, and was, in a nearer sense than of any other, the common Father of all. "Why then," the prophet adds, "do we deal treacherously, a man against his brother, to profane the covenant of our fathers?" He does not yet say, wherein this treacherous dealing consisted; but awakens them to the thought, that sin against a brother is sin against God, Who made him a brother; as, and much more under the Gospel, in which we are all members of one mystical body Co1 8:12, "when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ." He speaks of the sin, as affecting those who did not commit it.
Why do we deal treacherously? So Isaiah, before his lips were cleansed by the mystical coal, said Isa 6:5, "I am a man of unclean lips, and I dwell in the midst of a people of unclean lips," and the high priest Joshua was shown in the vision, clothed with defiled garments; (Zac 3:3-4. See ab. pp. 354, 355) and the sin of Achan became the "sin of the children of Israel" Jos 7:1, Jos 7:11, and David's sinful pride in numbering the people was visited upon all. 2 Sam. 24. He teaches beforehand, that Co1 12:26, "whether one member suffer, all the members suffer with it, or one member be honored, all the members rejoice with it." They "profaned" also "the covenant of their fathers," by marrying those whom God forbade, and who would seduce, as pagan wives had Solomon, from His worship. Paul in sanctioning the remarriage of widows, adds, "only Co1 7:39. in the Lord," i. e., Christian husbands. "He who treated as null the difference between the Israelites and a pagan woman, showed that the difference between the God of Israel and the God of the pagan had before become null to him, whence it follows."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: all: Mal 1:6; Jos 24:3; Isa 51:2, Isa 63:16, Isa 64:8; Eze 33:24; Mat 3:9; Luk 1:73, Luk 3:8; Joh 8:39, Joh 8:53, Joh 8:56; Act 7:2; Rom 4:1, Rom 9:10; Co1 8:6; Eph 4:6; Heb 12:9
hath: Job 31:15; Psa 100:3; Isa 43:1, Isa 43:7, Isa 43:15, Isa 44:2; Joh 8:41; Act 17:25
why: Mal 2:11, Mal 2:14, Mal 2:15; Jer 9:4, Jer 9:5; Mic 7:2-6; Mat 10:21, Mat 22:16; Act 7:26; Co1 6:6-8; Eph 4:25; Th1 4:6
by: Mal 2:8, Mal 2:11; Exo 34:10-16; Jos 23:12-16; Ezr 9:11-14, Ezr 10:2, Ezr 10:3; Neh 13:29
Carl Friedrich Keil and Franz Delitzsch
2:10
Mal 2:10. "Have we not all one father? hath not one God created us? wherefore are we treacherous one towards another, to desecrate the covenant of our fathers? Mal 2:11. Judah acts treacherously, and abomination has taken place in Israel and in Jerusalem; for Judah has desecrated the sanctuary of Jehovah, which He loves, and marries the daughter of a strange god. Mal 2:12. Jehovah will cut off, to the man that doeth this, wakers and answerers out of the tents of Jacob, and him that offereth sacrifices to Jehovah of hosts." Malachi adopts the same course here as in the previous rebuke, and commences with a general clause, from which the wrongfulness of marriages with heathen women and of frivolous divorces necessarily followed. The one father, whom all have, is neither Adam, the progenitor of all men, nor Abraham, the father of the Israelitish nation, but Jehovah, who calls Himself the Father of the nation in Mal 1:6. God is the Father of Israel as its Creator; not, however, in the general sense, according to which He made Israel the people of His possession. By the two clauses placed at the head, Malachi intends not so much to lay emphasis upon the common descent of all the Israelites, by virtue of which they form one united family in contrast with the heathen, as to say that all the Israelites are children of God, and as such spiritual brethren and sisters. Consequently every violation of the fraternal relation, such as that of which the Israelite was guilty who married a heathen woman, or put away an Israelitish wife, was also an offence against God, a desecration of His covenant. The idea that the expression "one father" refers to Abraham as the ancestor of the nation (Jerome, Calvin, and others), is precluded by the fact, that not only the Israelites, but also the Ishmaelites and Edomites were descended from Abraham; and there is no ground whatever for thinking of Jacob, because, although he had indeed given his name to Israel, he is never singled out as its ancestor. Nibhgad is the first pers. plur. imperf. kal, notwithstanding the fact that in other cases bâgad has cholem in the imperfect; for the niphal of this verb is never met with. The Israelite acted faithlessly towards his brother, both when he contracted a marriage with a heathen woman, and when he put away his Israelitish wife, and thereby desecrated the covenant of the fathers, i.e., the covenant which Jehovah made with the fathers, when He chose them from among the heathen, and adopted them as His covenant nation (Ex 19:5-6; Ex 24:8).
The reason for this rebuke is given in Mal 2:11, in a statement of what has taken place. In order the more emphatically to describe this as reprehensible, bâgedâh (hath dealt treacherously) is repeated and applied to the whole nation. Yehūdâh (Judah), construed as a feminine, is the land acting in its inhabitants. Then what has taken place is described as תּועבה, abomination, like idolatry, witchcraft, and other grievous sins (cf. Deut 13:15; Deut 18:9.), in which the name Israel is intentionally chosen as the holy name of the nation, to indicate the contrast between the holy vocation of Israel and its unholy conduct. In addition to Israel as the national name (= Judah) Jerusalem is also mentioned, as is frequently the case, as the capital and centre of the nation. What has occurred is an abomination, because Judah desecrates קדשׁ יי, i.e., neither the holiness of Jehovah as a divine attribute, nor the temple as the sanctuary, still less the holy state of marriage, which is never so designated in the Old Testament, but Israel as the nation which Jehovah loved. Israel is called qōdesh, a sanctuary or holy thing, as עם קדושׁ, which Jehovah has chosen out of all nations to be His peculiar possession (Deut 7:6; Deut 14:2; Jer 2:3; Ps 114:2; Ezra 9:2 : see Targ., Rashi, Ab. Ezra, etc.). Through the sin which it had committed, Judah, i.e., the community which had returned from exile, had profaned itself as the sanctuary of God, or neutralized itself as a holy community chosen and beloved of Jehovah (Koehler). To this there is appended, though not till the last clause, the statement of the abomination: Judah, in its individual members, has married the daughter of a strange god (cf. Ezra 9:2.; Neh 13:23.). By the expression בּת אל נכר the person married is described as an idolatress (bath, daughter = dependent). This involved the desecration of the holy calling of the nation. It is true that in the law it is only marriages with Canaanites that are expressly forbidden (Ex 34:16; Deut 7:3), but the reason assigned for this prohibition shows, that all marriages with heathen women, who did not give up their idolatry, were thereby denounced as irreconcilable with the calling of Israel (see at 3Kings 11:1-2). This sin may God punish by cutting off every one who commits it. This threat of punishment (Mal 2:12) is indeed only expressed in the form of a wish, but the wish has been created by the impulse of the Holy Spirit. Very different and by no means satisfactory explanations have been given of the expression ער וענה, the waking one (ער the participle of עוּר) and the answering one, a proverbial description of the wicked man formed by the combination of opposites (on the custom of expressing totality by opposites, see Dietrich, Abhandlung zur hebr. Gramm. p. 201ff.), in which, however, the meaning of the word ער still continues a matter of dispute. The rabbinical explanation, which is followed by Luther, viz., teacher and scholar, is founded upon the meaning excitare given to the verb עוּר, and the excitans is supposed to be the teacher who stimulates by questioning and admonishing. But apart from all other reasons which tell against this explanation, it does not suit the context; for there is not a single word to indicate that the prophet is speaking only of priests who have taken foreign wives; on the contrary, the prophet accuses Judah and Jerusalem, and therefore the people generally, of being guilty of this sin. Moreover, it was no punishment to an Israelite to have no rabbi or teacher of the law among his sons. The words are at any rate to be taken more generally than this. The best established meaning is vigil et respondens, in which ער is taken transitively, as in Job 41:2 in the chethib, and in the Chaldee ער, watcher (Dan 4:10-13 and Dan 4:14-17), in the sense of vivus quisque. In this case the proverbial phrase would be taken from the night-watchman (J. D. Mich., Ros., Ges. Thes. p. 1004). It is no conclusive objection to this, that the words which follow, וּמגּישׁ מנחה, evidently stand upon the same line as ער וענה and must form part of the same whole, and therefore that ער וענה cannot of itself embrace the whole. For this conclusion is by no means a necessary one. If the two expressions referred to portions of the same whole, they could not well be separated from one another by מאהלי יעקב. Moreover, the limitation of ער וענה to the age of childhood founders upon the artificial interpretation which it is necessary to give to the two words. According to Koehler ער denotes the child in the first stage of its growth, in which it only manifests its life by occasionally waking up from its ordinary state of deep, death-like slumber, and ענה the more advanced child, which is able to speak and answer questions. But who would ever think of calling a child in the first weeks of its life, when it sleeps more than it wakes, a waker? Moreover, the sleep of an infant is not a "deep, death-like slumber." The words "out of the tents of Jacob," i.e., the houses of Israel, belong to יכרת. The last clause adds the further announcement, that whoever commits such abominations shall have no one to offer a sacrificial gift to the Lord. These words are not to be taken as referring to the priestly caste, as Hitzig supposes; but Jerome has given the correct meaning: "and whoever is willing to offer a gift upon the altar for men of this description." The meaning of the whole verse is the following: "May God not only cut off every descendant of such a sinner out of the houses of Israel, but any one who might offer a sacrifice for him in expiation of his sin."
Geneva 1599
2:10 Have we not all one (n) father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of (o) our fathers?
(n) The Prophet accuses the ingratitude of the Jews toward God and man: for seeing they were all born of one father Abraham, as God had elected them to be his holy people, they ought neither to offend God nor their brethren.
(o) By which they had bound themselves to God to be a holy people.
John Gill
2:10 Have we not all one father?.... Whether this is understood of Adam the first man, of whose blood all nations of the earth are made, and who in the same sense is the father of all living, as Eve was the mother of all living; or of Abraham the father of the Jewish people, of whom, as their father, they used to glory; or of Jacob, as Kimchi and Aben Ezra interpret it, whom the Jews used to call our father Jacob; or of God, who is the Father of all men by creation, and of the Jews by national adoption of them; and who may the rather be thought to be meant, since it follows,
hath not one God created us? either as men, or formed us as a body politic; which may serve to explain what is meant by their having one father: whichever is the sense of these words, the argument from hence is strong; that there ought to be no partiality used in the law, or any respect had to persons, in that the rich and the poor have all one Father and one Creator; see Jas 2:1,
why do we deal treacherously every man against his brother; by perverting justice, having respect to persons, favouring one to the prejudice of another, as it follows:
by profaning the covenant of your fathers? the covenant made with them at Sinai, as Jarchi explains it; the law that was then enjoined them, particularly such as forbid respect of persons, Lev 19:15 some think, as Aben Ezra, that a new section here begins, and that the prophet proceeds to a new reproof, and for another sin these people were guilty of, in marrying wives of another nation, contrary to the law in Ex 34:15 which was dealing treacherously with one another, and profaning the covenant of their fathers.
John Wesley
2:10 One father - Abraham, or Jacob, with whom God made the covenant by which their posterity were made a peculiar people. Created us - The prophet speaks of that great and gracious work of God, creating them to be a chosen people. And so we Christians are created in Christ Jesus.
Robert Jamieson, A. R. Fausset and David Brown
2:10 Reproof of those who contracted marriages with foreigners and repudiated their Jewish wives.
Have we not all one father?--Why, seeing we all have one common origin, "do we deal treacherously against one another" ("His brother" being a general expression implying that all are "brethren" and sisters as children of the same Father above, Th1 4:3-6 and so including the wives so injured)? namely, by putting away our Jewish wives, and taking foreign women to wife (compare Mal 2:14 and Mal 2:11; Ezra 9:1-9), and so violating "the covenant" made by Jehovah with "our fathers," by which it was ordained that we should be a people separated from the other peoples of the world (Ex 19:5; Lev 20:24, Lev 20:26; Deut 7:3). To intermarry with the heathen would defeat this purpose of Jehovah, who was the common Father of the Israelites in a peculiar sense in which He was not Father of the heathen. The "one Father" is Jehovah (Job 31:15; 1Cor 8:6; Eph 4:6). "Created us": not merely physical creation, but "created us" to be His peculiar and chosen people (Ps 102:18; Is 43:1; Is 45:8; Is 60:21; Eph 2:10), [CALVIN]. How marked the contrast between the honor here done to the female sex, and the degradation to which Oriental women are generally subjected!
2:112:11: Լքա՛ւ Յուդայ, գարշելիք գործեցան յԻսրայէլի եւ յԵրուսաղէմ. զի պղծեաց Յուդա զսրբութիւնս Տեառն ՚ի ձեռաց այնոցիկ զոր սիրեացն. եւ հարա՛ւ յաստուածս օտարս[10911]։ [10911] Ոսկան. Գարշելի գործեցաւ յԻսրայէլի։ Բազումք. ՚Ի ձեռն այնոցիկ զոր սիրեացն։
11 Լքուեց Յուդայի երկիրը, գարշելի բաներ արուեցին Իսրայէլում եւ Երուսաղէմում, որովհետեւ Յուդայի երկիրը պղծեց Տիրոջ սրբութիւնները նրանց ձեռքով, ում սիրեց, եւ յարեց օտար աստուածներին:
11 Յուդան նենգութիւն ըրաւ։Իսրայէլի մէջ ու Երուսաղէմի մէջ պղծութիւն գործուեցաւ։Յուդան պղծեց Տէրոջը սրբարանը, որ ինք կը սիրէր Եւ օտար աստուծոյ աղջկանը այր եղաւ։
Լքաւ Յուդա,`` գարշելիք գործեցան յԻսրայելի եւ յԵրուսաղէմ. զի պղծեաց Յուդա զսրբութիւնս Տեառն [28]ի ձեռն այնոցիկ`` զոր սիրեացն, եւ [29]հարաւ յաստուածս օտարս:

2:11: Լքա՛ւ Յուդայ, գարշելիք գործեցան յԻսրայէլի եւ յԵրուսաղէմ. զի պղծեաց Յուդա զսրբութիւնս Տեառն ՚ի ձեռաց այնոցիկ զոր սիրեացն. եւ հարա՛ւ յաստուածս օտարս[10911]։
[10911] Ոսկան. Գարշելի գործեցաւ յԻսրայէլի։ Բազումք. ՚Ի ձեռն այնոցիկ զոր սիրեացն։
11 Լքուեց Յուդայի երկիրը, գարշելի բաներ արուեցին Իսրայէլում եւ Երուսաղէմում, որովհետեւ Յուդայի երկիրը պղծեց Տիրոջ սրբութիւնները նրանց ձեռքով, ում սիրեց, եւ յարեց օտար աստուածներին:
11 Յուդան նենգութիւն ըրաւ։Իսրայէլի մէջ ու Երուսաղէմի մէջ պղծութիւն գործուեցաւ։Յուդան պղծեց Տէրոջը սրբարանը, որ ինք կը սիրէր Եւ օտար աստուծոյ աղջկանը այր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Вероломно поступает Иуда, и мерзость совершается в Израиле и в Иерусалиме; ибо унизил Иуда святыню Господню, которую любил, и женился на дочери чужого бога.
2:11 ἐγκατελείφθη εγκαταλειπω abandon; leave behind Ιουδας ιουδας Ioudas; Iuthas καὶ και and; even βδέλυγμα βδελυγμα abomination ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem διότι διοτι because; that ἐβεβήλωσεν βεβηλοω profane Ιουδας ιουδας Ioudas; Iuthas τὰ ο the ἅγια αγιος holy κυρίου κυριος lord; master ἐν εν in οἷς ος who; what ἠγάπησεν αγαπαω love καὶ και and; even ἐπετήδευσεν επιτηδευω into; for θεοὺς θεος God ἀλλοτρίους αλλοτριος another's; stranger
2:11 בָּגְדָ֣ה bāḡᵊḏˈā בגד deal treacherously יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and תֹועֵבָ֛ה ṯôʕēvˈā תֹּועֵבָה abomination נֶעֶשְׂתָ֥ה neʕeśᵊṯˌā עשׂה make בְ vᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and בִ vi בְּ in ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem כִּ֣י׀ kˈî כִּי that חִלֵּ֣ל ḥillˈēl חלל defile יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָהֵ֔ב ʔāhˈēv אהב love וּ û וְ and בָעַ֖ל vāʕˌal בעל own בַּת־ baṯ- בַּת daughter אֵ֥ל ʔˌēl אֵל god נֵכָֽר׃ nēḵˈār נֵכָר foreigner
2:11. transgressus est Iuda et abominatio facta est in Israhel et in Hierusalem quia contaminavit Iudas sanctificationem Domini quam dilexit et habuit filiam dei alieniJuda hath transgressed, and abomination hath been committed in Israel, and in Jerusalem: for Juda hath profaned the holiness of the Lord, which he loved, and hath married the daughter of a strange god.
11. Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loveth, and hath married the daughter of a strange god.
2:11. Judah has transgressed, and abomination has been committed in Israel and in Jerusalem. For Judah has contaminated the sanctified of the Lord, which he loved, and has held the daughter of a strange god.
2:11. Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.
Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god:

2:11 Вероломно поступает Иуда, и мерзость совершается в Израиле и в Иерусалиме; ибо унизил Иуда святыню Господню, которую любил, и женился на дочери чужого бога.
2:11
ἐγκατελείφθη εγκαταλειπω abandon; leave behind
Ιουδας ιουδας Ioudas; Iuthas
καὶ και and; even
βδέλυγμα βδελυγμα abomination
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
διότι διοτι because; that
ἐβεβήλωσεν βεβηλοω profane
Ιουδας ιουδας Ioudas; Iuthas
τὰ ο the
ἅγια αγιος holy
κυρίου κυριος lord; master
ἐν εν in
οἷς ος who; what
ἠγάπησεν αγαπαω love
καὶ και and; even
ἐπετήδευσεν επιτηδευω into; for
θεοὺς θεος God
ἀλλοτρίους αλλοτριος another's; stranger
2:11
בָּגְדָ֣ה bāḡᵊḏˈā בגד deal treacherously
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
תֹועֵבָ֛ה ṯôʕēvˈā תֹּועֵבָה abomination
נֶעֶשְׂתָ֥ה neʕeśᵊṯˌā עשׂה make
בְ vᵊ בְּ in
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וּ û וְ and
בִ vi בְּ in
ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
כִּ֣י׀ kˈî כִּי that
חִלֵּ֣ל ḥillˈēl חלל defile
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָהֵ֔ב ʔāhˈēv אהב love
וּ û וְ and
בָעַ֖ל vāʕˌal בעל own
בַּת־ baṯ- בַּת daughter
אֵ֥ל ʔˌēl אֵל god
נֵכָֽר׃ nēḵˈār נֵכָר foreigner
2:11. transgressus est Iuda et abominatio facta est in Israhel et in Hierusalem quia contaminavit Iudas sanctificationem Domini quam dilexit et habuit filiam dei alieni
Juda hath transgressed, and abomination hath been committed in Israel, and in Jerusalem: for Juda hath profaned the holiness of the Lord, which he loved, and hath married the daughter of a strange god.
2:11. Judah has transgressed, and abomination has been committed in Israel and in Jerusalem. For Judah has contaminated the sanctified of the Lord, which he loved, and has held the daughter of a strange god.
2:11. Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Пример такого нарушения закона представляет женитьба евреев на язычницах, строго запрещенная в законе (Исх XXXIV:11–16). Израиль — это не израильское царство, которого тогда не существовало уже, а обозначение еврейского народа вообще, как он представлялся иерусалимскою общиною. — Святыню Господню — т. е. тот «завет отцов», о котором сказано выше (ст. 10-й). — Дочери чужого бога. Так как евреи были сыны Иеговы, то язычницы представляются пророку дочерьми также бога, но другого, не еврейского (ср. Втор XXXII:19; Чис XXI:29).
Adam Clarke: Commentary on the Bible - 1831
2:11: Daughter of a strange god - Of a man who worships an idol.
Albert Barnes: Notes on the Bible - 1834
2:11: Treacherously has Judah dealt; an abomination is committed in Israel - The prophet, by the order of the words, emphasizes the "treachery" and the "abomination." This have they done; the very contrary to what was required of them as the people of God. He calls the remnant of Judah by the sacred name of the whole people, of whom they were the surviving representatives. The word "abomination" is a word belonging to the Hebrew, and is used especially of things offensive to, or separating from, Almighty God; idolatry, as the central dereliction of God, and involving offences against the laws of nature, but also all other sins, as adultery, which violate His most sacred laws and alienate from Him.
Hath profaned the holiness of the Lord which He loved - , in themselves, who had been separated and set apart by God to Himself as a Exo 19:6. "holy nation. Jer 2:3. Israel was holiness to the Lord." "The Lord is holy, perfect holiness; His name, holy; all things relating to Him, holy; His law, covenant and all His ordinances and institutions holy; Israel, His special people, an holy people; the temple and all things therein consecrated to Him, holy; Jerusalem, the city of the great God, holy; yea, the whole and of His inheritance, holy; so that whosoever doth not observe those due respects which to any of these belong, may be said to have profaned the holiness which He loved."
Unlawful marriages and unlawful lusts were in themselves a special profanation of that holiness. The high priest was to Lev 21:14-15, "take a virgin of his own people to wife, and not to profane his seed among the people." The priests who "married stranqe wives, defiled the priesthood and the covenant of the priesthood" Neh 13:29. The marriage with idolatresses brought, as one consequence, the profanation by their idolatries. The prohibition is an anticipation of the fuller Rev_elation in the Gospel, that Co1 6:15-20 the body is the temple of the Holy Spirit, and so, that "sins against the body" are profanations of the temple of God. "As those who acknowledge, worship and serve the true God are called His Deu 32:19; Co2 6:18 sons and daughters, so they that worshiped any strange god are, by like reason, here called the daughters of that god. Hence, the Jews say, 'He that marrieth a pagan woman is, as if he made himself son-in-law to an idol. '"
Hath married the daughter of a strange god - And so he came into closest relation with idols and with devils.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: and an: Lev 18:24-30; Jer 7:10; Eze 18:13, Eze 22:11; Rev 21:8
profaned: Exo 19:5, Exo 19:6; Lev 20:26; Deu 7:3-6, Deu 14:2, Deu 33:26-29; Psa 106:28, Psa 106:34-39; Jer 2:3, Jer 2:7, Jer 2:8, Jer 2:21, Jer 2:22
loved: or, ought to love
and hath: Gen 6:1, Gen 6:2; Jdg 3:6; Kg1 11:1-8; Ezr 9:1, Ezr 9:2, Ezr 9:12, Ezr 10:2; Neh 13:23-29; Hos 6:7; Co2 6:14-18
Geneva 1599
2:11 Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the (p) daughter of a strange god.
(p) They have united themselves in marriage with those that are of another religion.
John Gill
2:11 Judah hath dealt treacherously,.... Not only every man against his brother, by being partial in the law; or against the women of their nation, by marrying others; or against their wives, by putting them away; but against Christ the Son of God by betraying and delivering him up into the hands of the Gentiles, to be mocked, and scourged, and crucified:
and an abomination is committed in Israel, and in Jerusalem; which was the taking of the true Messiah with wicked hands, condemning him and putting him to death, even the shameful and accursed death of the cross; which was done in the land of Israel, and in and near the city of Jerusalem:
for Judah hath profaned the holiness of the Lord, which he loved; Christ, who is the Lord's Holy One, holiness itself, the most holy, and holiness to the Lord for his people; and who is his dear Son, the Son of his love, whom he loved from everlasting, continued to love in time amidst all his meanness, sorrows, and sufferings, and will love for evermore; him the Jews profaned by blaspheming him, falsely accusing him, and condemning him; by spitting upon him, buffeting, scourging, and crucifying him: some interpret this "holiness" of the soul of Judah, which was holy before the Lord, and loved, as the Targum; so Jarchi of Judah himself, or Israel, who was holiness to the Lord; and others of the holy place, the sanctuary, and all holy things belonging thereto; and others of the holy state of marriage, since it follows:
and hath married the daughter of a strange god; which the Targum paraphrases thus,
"and they were pleased to take to them wives, the daughters of the people;''
the Gentiles, such as Moabites, Ammonites, and the like: and this sense is followed by most interpreters, though the phrase seems rather to be expressive of idolatry; and so the Septuagint, Syriac, and Arabic versions interpret it of their being intent upon, and serving, strange gods; and as the Jews rejected the Son of God, and his word, ordinances, and worship, they had not the true God, nor did they worship him, but became guilty of idolatry; and besides, as they rejected the King Messiah from being their King, so they declared they had no king but Caesar, an idolatrous emperor, and joined with the idolatrous Gentiles in putting Christ to death, Jn 19:12.
John Wesley
2:11 Hath profaned - Profanely violated the law, confining Israel to marry within themselves, and not to endanger themselves, by contracting affinity with idolaters. Which he loved - Which he, Judah, once loved. The daughter - Idolatresses. Even tho' they had wives before, whom they now cast off.
Robert Jamieson, A. R. Fausset and David Brown
2:11 dealt treacherously--namely, in respect to the Jewish wives who were put away (Mal 2:14; also Mal 2:10, Mal 2:15-16).
profaned the holiness of . . . Lord--by ill-treating the Israelites (namely, the wives), who were set apart as a people holy unto the Lord: "the holy seed" (Ezra 9:2; compare Jer 2:3). Or, "the holiness of the Lord" means His holy ordinance and covenant (Deut 7:3). But "which He loved," seems to refer to the holy people, Israel, whom God so gratuitously loved (Mal 1:2), without merit on their part (Ps 47:4).
married, &c.-- (Ezra 9:1-2; Ezra 10:2; Neh 13:23, &c.).
daughter of a strange god--women worshipping idols: as the worshipper in Scripture is regarded in the relation of a child to a father (Jer 2:27).
2:122:12: Սատակեսցէ՛ Տէր զմարդն որ առնիցէ զայն, մինչեւ նկո՛ւն լիցի ՚ի յարկացն Յակոբայ. եւ ՚ի մատուցանելեացն պատարագաց Տեառն ամենակալի։
12 Տէրը պիտի կործանի այն մարդուն, որն այդպէս կ’անի մինչեւ որ նա հալածուի Յակոբի տնից եւ դադարի Ամենակալ Տիրոջը զոհեր մատուցելուց:
12 Տէրը Յակոբին վրաններէն բնաջինջ պիտի ընէ այս բանը ընող մարդը, Արթուն եղողն ու պատասխան տուողը*Եւ զօրքերու Տէրոջը ընծայ մատուցանողը։
Սատակեսցէ Տէր զմարդն որ առնիցէ զայն, [30]մինչեւ նկուն լիցի ի յարկացն Յակոբայ, եւ ի մատուցանելեացն պատարագաց`` Տեառն ամենակալի:

2:12: Սատակեսցէ՛ Տէր զմարդն որ առնիցէ զայն, մինչեւ նկո՛ւն լիցի ՚ի յարկացն Յակոբայ. եւ ՚ի մատուցանելեացն պատարագաց Տեառն ամենակալի։
12 Տէրը պիտի կործանի այն մարդուն, որն այդպէս կ’անի մինչեւ որ նա հալածուի Յակոբի տնից եւ դադարի Ամենակալ Տիրոջը զոհեր մատուցելուց:
12 Տէրը Յակոբին վրաններէն բնաջինջ պիտի ընէ այս բանը ընող մարդը, Արթուն եղողն ու պատասխան տուողը*Եւ զօրքերու Տէրոջը ընծայ մատուցանողը։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 У того, кто делает это, истребит Господь из шатров Иаковлевых бдящего на страже и отвечающего, и приносящего жертву Господу Саваофу.
2:12 ἐξολεθρεύσει εξολοθρευω utterly ruin κύριος κυριος lord; master τὸν ο the ἄνθρωπον ανθρωπος person; human τὸν ο the ποιοῦντα ποιεω do; make ταῦτα ουτος this; he ἕως εως till; until καὶ και and; even ταπεινωθῇ ταπεινοω humble; bring low ἐκ εκ from; out of σκηνωμάτων σκηνωμα camp; tent Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἐκ εκ from; out of προσαγόντων προσαγω lead toward; head toward θυσίαν θυσια immolation; sacrifice τῷ ο the κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty
2:12 יַכְרֵ֨ת yaḵrˌēṯ כרת cut יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to † הַ the אִ֨ישׁ ʔˌîš אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יַעֲשֶׂ֨נָּה֙ yaʕᵃśˈennā עשׂה make עֵ֣ר ʕˈēr עור be awake וְ wᵊ וְ and עֹנֶ֔ה ʕōnˈeh ענה answer מֵ mē מִן from אָהֳלֵ֖י ʔohᵒlˌê אֹהֶל tent יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and מַגִּ֣ישׁ maggˈîš נגשׁ approach מִנְחָ֔ה minḥˈā מִנְחָה present לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
2:12. disperdat Dominus virum qui fecerit hoc magistrum et discipulum de tabernaculis Iacob et offerentem munus Domino exercituumThe Lord will cut off the man that hath done this, both the master, and the scholar, out of the tabernacles of Jacob, and him that offereth an offering to the Lord of hosts.
12. The LORD will cut off to the man that doeth this him that waketh and him that answereth, out of the tents of Jacob, and him that offereth an offering unto the LORD of hosts.
2:12. The Lord will drive away the man who has done this, both the teacher and the disciple, from the tabernacles of Jacob and from those offering a gift to the Lord of hosts.
2:12. The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.
The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts:

2:12 У того, кто делает это, истребит Господь из шатров Иаковлевых бдящего на страже и отвечающего, и приносящего жертву Господу Саваофу.
2:12
ἐξολεθρεύσει εξολοθρευω utterly ruin
κύριος κυριος lord; master
τὸν ο the
ἄνθρωπον ανθρωπος person; human
τὸν ο the
ποιοῦντα ποιεω do; make
ταῦτα ουτος this; he
ἕως εως till; until
καὶ και and; even
ταπεινωθῇ ταπεινοω humble; bring low
ἐκ εκ from; out of
σκηνωμάτων σκηνωμα camp; tent
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἐκ εκ from; out of
προσαγόντων προσαγω lead toward; head toward
θυσίαν θυσια immolation; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
παντοκράτορι παντοκρατωρ almighty
2:12
יַכְרֵ֨ת yaḵrˌēṯ כרת cut
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לָ לְ to
הַ the
אִ֨ישׁ ʔˌîš אִישׁ man
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יַעֲשֶׂ֨נָּה֙ yaʕᵃśˈennā עשׂה make
עֵ֣ר ʕˈēr עור be awake
וְ wᵊ וְ and
עֹנֶ֔ה ʕōnˈeh ענה answer
מֵ מִן from
אָהֳלֵ֖י ʔohᵒlˌê אֹהֶל tent
יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
מַגִּ֣ישׁ maggˈîš נגשׁ approach
מִנְחָ֔ה minḥˈā מִנְחָה present
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
2:12. disperdat Dominus virum qui fecerit hoc magistrum et discipulum de tabernaculis Iacob et offerentem munus Domino exercituum
The Lord will cut off the man that hath done this, both the master, and the scholar, out of the tabernacles of Jacob, and him that offereth an offering to the Lord of hosts.
2:12. The Lord will drive away the man who has done this, both the teacher and the disciple, from the tabernacles of Jacob and from those offering a gift to the Lord of hosts.
2:12. The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: У таких нарушителей закона Господь в шатрах, или в доме, истребит всяких обитателей, которые только в состоянии подавать голос (бдящие на страже и отвечающие — это одно и то же лицо, «жив человек», как говорили у нас в древности на Руси). Особенно упоминается еще приносящий жертву Господу, т. е. священник. И священники, как известно, были виновны в таком нарушении закона (Езд X:19: и сл.).
Adam Clarke: Commentary on the Bible - 1831
2:12: The master and the scholar - He who teachers such doctrine, and he who follows this teaching, the Lord will cut off both the one and the other.
Albert Barnes: Notes on the Bible - 1834
2:12: The Lord will cut off the man that doeth this, the master and the scholar - , literally "The Lord cut off from the man that doeth this, watcher and answerer." A proverbial saying apparently, in which the two corresponding classes comprise the whole. Yet so, probably, that the one is the active agent; the other, the passive. The one as a "watcher" goes his rounds, to see that nothing stirreth against that which he is to guard; the other "answereth," when roused. Together, they express the two opposite classes, active and passive sin; those who originate the sin, and those who adopt or retain it at the instigation of the inventor or active propagator of it. It will not exempt from punishment, that he was led into the sin.
From the tabernacles of Jacob - Perhaps "he chose the word, to remind them of their unsettled condition," out of which God had brought them.
And him that offereth an offering unto the Lord of hosts - i. e., him, who, doing these things, offereth an offering to God, to bribe Him, as it were, to connivance at his sin. In the same meaning, Isaiah says, that God hateth Isa 1:13. "iniquity and the solemn meeting," and Isa 61:8, "I hate robbery with burnt-offering;" or Solomon Pro 15:8, "The sacrifice of the wicked is an abomination to the Lord Pro 28:9; he that turneth away his ear from hearing the law, his prayer shall be an abomination." And God by Amos says , "I hate, I despise, your feast-days, and will not accept your solemn assemblies." In one sense the sacrifice was an aggravation, in that the worship of God made the offence either a sin against light, or implied that God might be bribed into connivance in the breaking of His laws. The ancient discipline of removing from communion those guilty of grievous sin was founded on this principle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: cut: Lev 18:29, Lev 20:3; Num 15:30, Num 15:31; Jos 23:12, Jos 23:13; Sa1 2:31-34
the master and the scholar: or, him that waketh, and him that answereth, Ch1 25:8; Ezr 10:18, Ezr 10:19; Neh 13:28, Neh 13:29; Isa 9:14-16, Isa 24:1, Isa 24:2; Eze 14:10; Hos 4:4, Hos 4:5; Mat 15:14; Ti2 3:13; Rev 19:20
out: Num 24:5; Zac 12:7
and him: Mal 2:10; Gen 4:3-5; Sa1 3:14, Sa1 15:22, Sa1 15:23; Isa 61:8, Isa 66:3; Amo 5:22
Geneva 1599
2:12 The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that (q) offereth an offering unto the LORD of hosts.
(q) That is, the priest.
John Gill
2:12 The Lord will cut off the man that doeth this,.... That is guilty of such treachery, wickedness, and idolatry: or "to the man that doeth this" (y); all that belong to him, his children and substance: it denotes the utter destruction, not of a single man and his family only, but of the whole Jewish nation and its polity, civil and ecclesiastical, as follows:
the master and the scholar out of the tabernacles of Jacob; the Targum paraphrases it,
"the son, and son's son, out of the cities of Jacob;''
agreeable to which is Kimchi's note,
"it is as if it was said, there shall not be left in his house one alive; that there shall not be in his house one that answers him, that calls by name.''
In the Hebrew text it is, "him that is awake, and him that answers" (z); which the Talmudists (a) explain, the former of the wise men or masters, and the latter of the disciples of the wise men; to which sense our version agrees: but by "him that waketh or watcheth", according to Cocceius, is meant the civil magistrate, who watches for the good of the commonwealth, and so may design the elders and rulers of the people; and by him that "answereth", the prophet, who returns answers when he is consulted in things belonging to the law of God, and such were the scribes and lawyers.
And him that offereth an offering unto the Lord of hosts; the priests, that offered sacrifice for the people; so that hereby is threatened an entire destruction, both of the civil and ecclesiastical polity of the Jews, that there should be no prince, prophet, and priest among them; all should be removed out of the tents of Jacob, or cities of Israel; see Hos 3:4.
(y) "viro", Drusius, Cocceius, Burkius, De Dieu; "filius et qui fecerit istud", Piscator. (z) "vigilantem et respondentem", Montanus, Vatablus, Drusius, Grotius; "vigilantem et responsantem", Junius & Tremellius; "vigilem et respondentem", Burkius. (a) T. Bab. Sanhedrin, fol. 82. 1.
John Wesley
2:12 The master and the scholar - There shall be left neither any to teach nor any to learn. Him that offereth - The priests.
Robert Jamieson, A. R. Fausset and David Brown
2:12 master and . . . scholar--literally, "him that watcheth and him that answereth." So "wakeneth" is used of the teacher or "master" (Is 50:4); masters are watchful in guarding their scholars. The reference is to the priests, who ought to have taught the people piety, but who led them into evil. "Him that answereth" is the scholar who has to answer the questions of his teacher (Lk 2:47) [GROTIUS]. The Arabs have a proverb, "None calling and none answering," that is, there being not one alive. So GESENIUS explains it of the Levite watches in the temple (Ps 134:1), one watchman calling and another answering. But the scholar is rather the people, the pupils of the priests "in doing this," namely, forming unions with foreign wives. "Out of the tabernacles of Jacob" proves it is not the priests alone. God will spare neither priests nor people who act so.
him that offereth--His offerings will not avail to shield him from the penalty of his sin in repudiating his Jewish wife and taking a foreign one.
2:132:13: Եւ զոր եսն ատէի՝ առնէիք. ծածկեցէք արտասուօք զսեղան իմ. եւ լալով եւ քըքովք յաշխատութեանց։ Եթէ արժա՞ն ինչ իցէ միւսանգամ հայե՛լ ՚ի պատարագս ձեր, կամ առնուլ ընդունելութիւն ՚ի ձեռաց ձերոց[10912]։[10912] Ոսկան. Եւ լալով քով յաշխա՛՛։ Բազումք. Եւ կամ առնուլ ընդունե՛՛։
13 Ինչ որ ես ատում էի, ա՛յն էիք անում. արցունքներով ծածկեցիք իմ սեղանը, տանջանքի լաց ու ողբով: Արժէ՞ արդեօք վերստին նայել ձեր զոհաբերումին եւ կամ այն ընդունել ձեր ձեռքերից:
13 Դարձեալ ասիկա ըրիք։Տէրոջը սեղանը արցունքներով, Լացով ու ողբով ծածկեցիք։Այնպէս որ անիկա անգամ մըն ալ ընծային չի նայիր, Որ զանիկա ձեր ձեռքէն հաճութեամբ ընդունի։
Եւ [31]զոր եսն ատէի` առնէիք. ծածկեցէք արտասուօք զսեղան իմ, եւ լալով եւ քքովք յաշխատութեանց. Եթէ արժա՞ն ինչ իցէ միւսանգամ հայել ի պատարագս ձեր, եւ կամ առնուլ ընդունելութիւն`` ի ձեռաց ձերոց:

2:13: Եւ զոր եսն ատէի՝ առնէիք. ծածկեցէք արտասուօք զսեղան իմ. եւ լալով եւ քըքովք յաշխատութեանց։ Եթէ արժա՞ն ինչ իցէ միւսանգամ հայե՛լ ՚ի պատարագս ձեր, կամ առնուլ ընդունելութիւն ՚ի ձեռաց ձերոց[10912]։
[10912] Ոսկան. Եւ լալով քով յաշխա՛՛։ Բազումք. Եւ կամ առնուլ ընդունե՛՛։
13 Ինչ որ ես ատում էի, ա՛յն էիք անում. արցունքներով ծածկեցիք իմ սեղանը, տանջանքի լաց ու ողբով: Արժէ՞ արդեօք վերստին նայել ձեր զոհաբերումին եւ կամ այն ընդունել ձեր ձեռքերից:
13 Դարձեալ ասիկա ըրիք։Տէրոջը սեղանը արցունքներով, Լացով ու ողբով ծածկեցիք։Այնպէս որ անիկա անգամ մըն ալ ընծային չի նայիր, Որ զանիկա ձեր ձեռքէն հաճութեամբ ընդունի։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 И вот еще что вы делаете: вы заставляете обливать слезами жертвенник Господа с рыданием и воплем, так что Он уже не призирает более на приношение и не принимает умилостивительной жертвы из рук ваших.
2:13 καὶ και and; even ταῦτα ουτος this; he ἃ ος who; what ἐμίσουν μισεω hate ἐποιεῖτε ποιεω do; make ἐκαλύπτετε καλυπτω cover δάκρυσιν δακρυ tear τὸ ο the θυσιαστήριον θυσιαστηριον altar κυρίου κυριος lord; master καὶ και and; even κλαυθμῷ κλαυθμος weeping καὶ και and; even στεναγμῷ στεναγμος groaning ἐκ εκ from; out of κόπων κοπος labor; weariness ἔτι ετι yet; still ἄξιον αξιος worthy; deserving ἐπιβλέψαι επιβλεπω look on εἰς εις into; for θυσίαν θυσια immolation; sacrifice ἢ η or; than λαβεῖν λαμβανω take; get δεκτὸν δεκτος acceptable ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your
2:13 וְ wᵊ וְ and זֹאת֙ zōṯ זֹאת this שֵׁנִ֣ית šēnˈîṯ שֵׁנִי second תַּֽעֲשׂ֔וּ tˈaʕᵃśˈû עשׂה make כַּסֹּ֤ות kassˈôṯ כסה cover דִּמְעָה֙ dimʕˌā דִּמְעָה tear אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּכִ֖י bᵊḵˌî בְּכִי weeping וַֽ wˈa וְ and אֲנָקָ֑ה ʔᵃnāqˈā אֲנָקָה sigh מֵ mē מִן from אֵ֣ין ʔˈên אַיִן [NEG] עֹ֗וד ʕˈôḏ עֹוד duration פְּנֹות֙ pᵊnôṯ פנה turn אֶל־ ʔel- אֶל to הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present וְ wᵊ וְ and לָ lā לְ to קַ֥חַת qˌaḥaṯ לקח take רָצֹ֖ון rāṣˌôn רָצֹון pleasure מִ mi מִן from יֶּדְכֶֽם׃ yyeḏᵊḵˈem יָד hand
2:13. et hoc rursum fecistis operiebatis lacrimis altare Domini fletu et mugitu ita ut ultra non respiciam ad sacrificium nec accipiam placabile quid de manu vestraAnd this again have you done, you have covered the altar of the Lord with tears, with weeping, and bellowing, so that I have no more a regard to sacrifice, neither do I accept any atonement at your hands.
13. And this again ye do: ye cover the altar of the LORD with tears, with weeping, and with sighing, insomuch that he regardeth not the offering any more, neither receiveth it with good will at your hand.
2:13. And you have done this repeatedly: you have covered the altar of the Lord with tears, with weeping and bellowing, to such an extent that I no longer have respect towards the sacrifice, nor do I accept any appeasement that is from your hands.
2:13. And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth [it] with good will at your hand.
And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth [it] with good will at your hand:

2:13 И вот еще что вы делаете: вы заставляете обливать слезами жертвенник Господа с рыданием и воплем, так что Он уже не призирает более на приношение и не принимает умилостивительной жертвы из рук ваших.
2:13
καὶ και and; even
ταῦτα ουτος this; he
ος who; what
ἐμίσουν μισεω hate
ἐποιεῖτε ποιεω do; make
ἐκαλύπτετε καλυπτω cover
δάκρυσιν δακρυ tear
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κυρίου κυριος lord; master
καὶ και and; even
κλαυθμῷ κλαυθμος weeping
καὶ και and; even
στεναγμῷ στεναγμος groaning
ἐκ εκ from; out of
κόπων κοπος labor; weariness
ἔτι ετι yet; still
ἄξιον αξιος worthy; deserving
ἐπιβλέψαι επιβλεπω look on
εἰς εις into; for
θυσίαν θυσια immolation; sacrifice
η or; than
λαβεῖν λαμβανω take; get
δεκτὸν δεκτος acceptable
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
ὑμῶν υμων your
2:13
וְ wᵊ וְ and
זֹאת֙ zōṯ זֹאת this
שֵׁנִ֣ית šēnˈîṯ שֵׁנִי second
תַּֽעֲשׂ֔וּ tˈaʕᵃśˈû עשׂה make
כַּסֹּ֤ות kassˈôṯ כסה cover
דִּמְעָה֙ dimʕˌā דִּמְעָה tear
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּכִ֖י bᵊḵˌî בְּכִי weeping
וַֽ wˈa וְ and
אֲנָקָ֑ה ʔᵃnāqˈā אֲנָקָה sigh
מֵ מִן from
אֵ֣ין ʔˈên אַיִן [NEG]
עֹ֗וד ʕˈôḏ עֹוד duration
פְּנֹות֙ pᵊnôṯ פנה turn
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּנְחָ֔ה mminḥˈā מִנְחָה present
וְ wᵊ וְ and
לָ לְ to
קַ֥חַת qˌaḥaṯ לקח take
רָצֹ֖ון rāṣˌôn רָצֹון pleasure
מִ mi מִן from
יֶּדְכֶֽם׃ yyeḏᵊḵˈem יָד hand
2:13. et hoc rursum fecistis operiebatis lacrimis altare Domini fletu et mugitu ita ut ultra non respiciam ad sacrificium nec accipiam placabile quid de manu vestra
And this again have you done, you have covered the altar of the Lord with tears, with weeping, and bellowing, so that I have no more a regard to sacrifice, neither do I accept any atonement at your hands.
2:13. And you have done this repeatedly: you have covered the altar of the Lord with tears, with weeping and bellowing, to such an extent that I no longer have respect towards the sacrifice, nor do I accept any appeasement that is from your hands.
2:13. And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth [it] with good will at your hand.
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: Как видно из следующего стиха, пророк имеет здесь в виду вероломное отношение иудейских мужей к их женам. Мужья отвергают своих жен, а те идут воссылать свои жалобы к алтарю Иеговы [в храме Зоровавеля особого двора для женщин еще не было], жалуются на причиненную им обиду Иегове. Иегова, со своей стороны, наказывает вероломных мужей тем, что перестает принимать от них жертвы.
Adam Clarke: Commentary on the Bible - 1831
2:13: Covering the altar of the Lord with tears - Of the poor women who, being divorced by cruel husbands, come to the priests, and make an appeal to God at the altar; and ye do not speak against this glaring injustice.
Albert Barnes: Notes on the Bible - 1834
2:13: And this ye have done again - , adding the second sin of cruelty to their wives to the taking foreign women; "they covered the altar of God with tears," in that they by ill-treatment occasioned their wives to weep there to God; and God regarded this, as though they had stained the altar with their tears.
Insomuch that He regardeth not the offering anymore - God regarded the tears of the oppressed, not the sacrifices of the oppressors. He would not accept what was thus offered Him as a thing well-pleasing to Him, acceptable to win His good pleasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: covering: Deu 15:9; Sa1 1:9, Sa1 1:10; Sa2 13:19, Sa2 13:20; Psa 78:34-37; Ecc 4:1
insomuch: Deu 26:14; Neh 8:9-12; Pro 15:8, Pro 21:27; Isa 1:11-15; Jer 6:20
Carl Friedrich Keil and Franz Delitzsch
2:13
Mal 2:13. "And this ye do a second time: cover the altar of Jehovah with tears, with weeping and signs, so that He does not turn any more to the sacrifice, and accept the well-pleasing thing at your hand. Mal 2:14. And ye say, Wherefore? Because Jehovah has been witness between thee and the wife of thy youth, towards whom thou hast acted treacherously; whereas she is nevertheless thy companion, and the wife of thy covenant. Mal 2:15. And not one did so who had still a remnant of spirit. And what (did) the one? He sought seed of God. Therefore shall ye take heed for your spirit, and deal not faithlessly to the wife of thy youth. Mal 2:16. For I hate divorce, saith Jehovah, the God of Israel; and he will cover wickedness over his garment, saith Jehovah of hosts. Thus shall ye take heed to your spirit, and not deal treacherously." In these verses the prophet condemns a second moral transgression on the part of the people, viz., the putting away of their wives. By shēnı̄th (as a second thing, i.e., for the second time) this sin is placed in the same category as the sin condemned in the previous verses. Here again the moral reprehensibility of the sin is described in Mal 2:11, before the sin itself is named. They cover the altar of Jehovah with tears, namely, by compelling the wives who have been put away to lay their trouble before God in the sanctuary. The inf. constr. introduces the more minute definition of זאת; and בּכי ואנקה is a supplementary apposition to דּמעה ot , added to give greater force to the meaning. מאין עוד, so that there is no more a turning (of Jehovah) to the sacrifice, i.e., so that God does not graciously accept your sacrifice any more (cf. Num 16:15). The following infinitive ולקחת is also dependent upon מאין, but on account of the words which intervene it is attached with ל . רצון , the good pleasure or satisfaction, used as abstractum pro concreto for the well-pleasing sacrifice. Mal 2:14. This sin also the persons addressed will not recognise. They inquire the reason why God will no more graciously accept their sacrifices, whereupon the prophet discloses their sin in the plainest terms. על־כּי = על־אשׁר, as in Deut 31:17; Judg 3:12, etc. The words, "because Jehovah was a witness between thee and the wife of thy youth," cannot be understood as Ges., Umbreit, and Koehler assume, in accordance with Mal 3:5, as signifying that Jehovah had interposed between them as an avenging witness; for in that case העיד would necessarily be construed with ב, but they refer to the fact that the marriage took place before the face of God, or with looking up to God; and the objection that nothing is known of any religious benediction at the marriage, or any mutual vow of fidelity, is merely an argumentum a silentio, which proves nothing. If the marriage was a berı̄th 'Elōhı̄m (a covenant of God), as described in Prov 2:17, it was also concluded before the face of God, and God was a witness to the marriage. With the expression "wife of thy youth" the prophet appeals to the heart of the husband, pointing to the love of his youth with which the marriage had been entered into; and so also in the circumstantial clause, through which he brings to the light the faithless treatment of the wife in putting her away: "Yet she was thy companion, who shared thy joy and sorrow, and the wife of thy covenant, with whom thou didst made a covenant for life."
In Mal 2:15 the prophet shows still further the reprehensible character of the divorce, by rebutting the appeal to Abraham's conduct towards Hagar as inapplicable. The true interpretation of this hemistich, which has been explained in very different, and to some extent in very marvellous ways, is obvious enough if we only bear in mind that the subordinate clause וּשׁאר רוּח לו, from its very position and from the words themselves, can only contain a more precise definition of the subject of the principal clause. The affirmation "a remnant of spirit is (was) to him" does not apply to God, but only to man, as L. de Dieu has correctly observed. Rūăch denote here, as in Num 27:18; Josh 5:1; 3Kings 10:5, not so much intelligence and consideration, as the higher power breathed into man by God, which determines that moral and religious life to which we are accustomed to give the name of virtue. By 'echâd (one), therefore, we cannot understand God, but only a man; and לא אחד (not any one = no one, not one man) is the subject of the sentence, whilst the object to עשׂה must be supplied from the previous sentence: "No man, who has even a remnant of reason, or of sense for right and wrong, has done," sc. what ye are doing, namely, faithlessly put away the wife of his youth. To this there is appended the objection: "And what did the one do?" which the prophet adduces as a possible exception that may be taken to his statement, for the purpose of refuting it. The words וּמה האחד are elliptical, the verb עשׂה, which may easily be supplied from the previous clause, being omitted (cf. Eccles 2:12). האחד, not unus aliquis, but the well-known one, whom it was most natural to think of when the question in hand was that of putting away a wife, viz., Abraham, who put away Hagar, by whom he had begotten Ishmael, and who was therefore also his wife (Genesis 21). The prophet therefore replies, that Abraham sought to obtain the seed promised him by God, i.e., he dismissed Hagar, because God promised to give him the desired posterity, not in Ishmael through the maid Hagar, but through Sarah in Isaac, so that in doing this he was simply acting in obedience to the word of God (Gen 21:12). After meeting this possible objection, Malachi warns his contemporaries to beware of faithlessly putting away their wives. The Vav before nishmartem is the Vav rel., through which the perfect acquires the force of a cohortative as a deduction from the facts before them, as in ועשׂית in 3Kings 2:6 (see Ewald, 342, c). נשׁמר בּרוּחו is synonymous with נשׁמר בּנפשׁו in Jer 17:21, and this is equivalent to נשׁמר לנפשׁו in Deut 4:15 and Josh 23:11. The instrumental view of ב ("by means of the Spirit:" Koehler) is thus proved to be inadmissible. "Take heed to your spirit," i.e., beware of losing your spirit. We need not take rūăch in a different sense here from that in which it is used in the clause immediately preceding; for with the loss of the spiritual and moral vis vitae, which has been received from God, the life itself perishes. What it is that they are to beware of is stated in the last clause, which is attached by the simple copula (Vav), and in which the address passes from the second person into the third, to express what is affirmed as applying to every man. This interchange of thou (in wife of thy youth) and he (in יבגּד) in the same clause appears very strange to our mode of thought and speech; but it is not without analogy in Hebrew (e.g., in Is 1:29; cf. Ewald, 319, a), so that we have no right to alter יבגּד into תּבגּד, since the ancient versions and the readings of certain codices do not furnish sufficient critical authority for such a change. The subject in יבגּד is naturally thought of as indefinite: any one, men. This warning is accounted for in Mal 2:16, first of all in the statement that God hates putting away. שׁלּח is the inf. constr. piel and the object to שׂנא: "the sending away (of a wife), divorce." שׂנא is a participle, the pronominal subject being omitted, as in maggı̄d in Zech 9:12, because it may easily be inferred from the following words: אמר יי (saith the Lord of hosts). The thought is not at variance with Deut 24:1., where the putting away of a wife is allowed; for this was allowed because of the hardness of their hearts, whereas God desires that a marriage should be kept sacred (cf. Mt 19:3. and the comm. on Deut 24:1-5). A second reason for condemning the divorce is given in the words וכסּה חמס על ל, which do not depend upon כּי שׂנא, but form a sentence co-ordinate to this. We may either render these words, "he (who puts away his wife) covers his garment with sin," or "sin covers his garment." The meaning is the same in either case, namely, that wickedness will adhere irremoveably to such a man. The figurative expression may be explained from the idea that the dress reflects the inward part of a man, and therefore a soiled garment is a symbol of uncleanness of heart (cf. Zech 3:4; Is 64:5; Rev_ 3:4; Rev_ 7:14). With a repetition of the warning to beware of this faithlessness, the subject is brought to a close.
Geneva 1599
2:13 And this have ye done again, (r) covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth [it] with good will at your hand.
(r) Yet cause the people to lament, because God does not regard their sacrifices, so that they seem to sacrifice in vain.
John Gill
2:13 And this have ye done again,.... Or "in the second" (b) place; to their rejection and ill treatment of Christ they added their hypocritical prayers and tears, as follows:
covering the altar of the Lord with tears and weeping, and with crying out; for the Messiah they vainly expect, pretending great humiliation for their sins: though some, as Kimchi and Aben Ezra, make the first evil to be their offering illegal sacrifices on the altar, complained of in the former chapter Mal 1:1; and this second, their marrying strange wives, on account of which their lawful wives came into the house of God, and wept over the altar before the Lord, complaining of the injury that was done them:
insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand; which expresses an utter rejection and abrogation of legal sacrifices; and which some make to be the reason of their covering the altar with tears and weeping: or the altar is represented as weeping, because sacrifice is no more offered upon it; see Dan 9:27.
(b) "secundo", Pagninus, Vatablus, Calvin, Cocceius, Burkius.
John Wesley
2:13 And this - Beside that first fault, you have committed another, you misuse, and afflict your Jewish wives, whom alone you should have cherished. With tears - Your despised wives fly to the temple, weep and cry to God for redress. With weeping - This is added to shew the abundance of their tears. He - The Lord.
Robert Jamieson, A. R. Fausset and David Brown
2:13 done again--"a second time": an aggravation of your offense (Neh 13:23-31), in that it is a relapse into the sin already checked once under Ezra (Ezra 9:10) [HENDERSON]. Or, "the second time" means this: Your first sin was your blemished offerings to the Lord: now "again" is added your sin towards your wives [CALVIN].
covering . . . altar . . . with tears--shed by your unoffending wives, repudiated by you that ye might take foreign wives. CALVIN makes the "tears" to be those of all the people on perceiving their sacrifices to be sternly rejected by God.
2:142:14: Եւ ասացէք. Բա՛յ ընդէ՞ր. զի Տէր ե՛դ ուխտ ՚ի մէջ քո, եւ ՚ի մէջ կնոջ մանկութեան քոյ զոր թողերն. եւ նա էր ամուսին եւ կին ուխտի քոյ[10913]։ [10913] Ոմանք. Ուխտ ընդ մէջ քո, եւ ՚ի մէջ։
14 Դուք ասացիք. «Ինչո՞ւ այդպէս»: Նրա համար, որ Տէրը ուխտ դրեց քո եւ քո երիտասարդութեան օրերի կնոջ միջեւ, որին թողեցիր. իսկ նա քո ուխտի ամուսինն ու կինն էր:
14 Բայց դուք ըսիք. ‘Ինչո՞ւ’։Անոր համար որ Տէրը վկայ եղաւ քու եւ քու երիտասարդութեանդ կնոջ միջեւ, Որուն հետ անհաւատարմութեամբ վարուեցար։Անիկա քու ընկերդ ու քու ուխտիդ կինն է։
Եւ ասացէք. Բայ ընդէ՞ր. զի Տէր եդ ուխտ ի մէջ քո, եւ ի մէջ կնոջ մանկութեան քո [32]զոր թողերն``. եւ նա էր ամուսին եւ կին ուխտի քո:

2:14: Եւ ասացէք. Բա՛յ ընդէ՞ր. զի Տէր ե՛դ ուխտ ՚ի մէջ քո, եւ ՚ի մէջ կնոջ մանկութեան քոյ զոր թողերն. եւ նա էր ամուսին եւ կին ուխտի քոյ[10913]։
[10913] Ոմանք. Ուխտ ընդ մէջ քո, եւ ՚ի մէջ։
14 Դուք ասացիք. «Ինչո՞ւ այդպէս»: Նրա համար, որ Տէրը ուխտ դրեց քո եւ քո երիտասարդութեան օրերի կնոջ միջեւ, որին թողեցիր. իսկ նա քո ուխտի ամուսինն ու կինն էր:
14 Բայց դուք ըսիք. ‘Ինչո՞ւ’։Անոր համար որ Տէրը վկայ եղաւ քու եւ քու երիտասարդութեանդ կնոջ միջեւ, Որուն հետ անհաւատարմութեամբ վարուեցար։Անիկա քու ընկերդ ու քու ուխտիդ կինն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 Вы скажете: > За то, что Господь был свидетелем между тобою и женою юности твоей, против которой ты поступил вероломно, между тем как она подруга твоя и законная жена твоя.
2:14 καὶ και and; even εἴπατε επω say; speak ἕνεκεν ενεκα for the sake of; on account of τίνος τις.1 who?; what? ὅτι οτι since; that κύριος κυριος lord; master διεμαρτύρατο διαμαρτυρομαι protest ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle σοῦ σου of you; your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle γυναικὸς γυνη woman; wife νεότητός νεοτης youth σου σου of you; your ἣν ος who; what ἐγκατέλιπες εγκαταλειπω abandon; leave behind καὶ και and; even αὐτὴ αυτος he; him κοινωνός κοινωνος companion σου σου of you; your καὶ και and; even γυνὴ γυνη woman; wife διαθήκης διαθηκη covenant σου σου of you; your
2:14 וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say עַל־ ʕal- עַל upon מָ֑ה mˈā מָה what עַ֡ל ʕˈal עַל upon כִּי־ kî- כִּי that יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH הֵעִ֨יד hēʕˌîḏ עוד warn, to witness בֵּינְךָ֜ bênᵊḵˈā בַּיִן interval וּ û וְ and בֵ֣ין׀ vˈên בַּיִן interval אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman נְעוּרֶ֗יךָ nᵊʕûrˈeʸḵā נְעוּרִים youth אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּה֙ ʔattˌā אַתָּה you בָּגַ֣דְתָּה bāḡˈaḏtā בגד deal treacherously בָּ֔הּ bˈāh בְּ in וְ wᵊ וְ and הִ֥יא hˌî הִיא she חֲבֶרְתְּךָ֖ ḥᵃvertᵊḵˌā חֲבֶרֶת companion וְ wᵊ וְ and אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman בְּרִיתֶֽךָ׃ bᵊrîṯˈeḵā בְּרִית covenant
2:14. et dixistis quam ob causam quia Dominus testificatus est inter te et uxorem pubertatis tuae quam tu despexisti et haec particeps tua et uxor foederis tuiAnd you have said: For what cause? Because the Lord hath been witness between thee, and the wife of thy youth, whom thou hast despised: yet she was thy partner, and the wife of thy covenant.
14. Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously, though she is thy companion, and the wife of thy covenant.
2:14. And you have said, “What is the reason for this?” It is because the Lord has been a witness between you and the wife of your youth, whom you have despised. Yet she was your partner, and the wife of your covenant.
2:14. Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet [is] she thy companion, and the wife of thy covenant.
Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet [is] she thy companion, and the wife of thy covenant:

2:14 Вы скажете: <<за что?>> За то, что Господь был свидетелем между тобою и женою юности твоей, против которой ты поступил вероломно, между тем как она подруга твоя и законная жена твоя.
2:14
καὶ και and; even
εἴπατε επω say; speak
ἕνεκεν ενεκα for the sake of; on account of
τίνος τις.1 who?; what?
ὅτι οτι since; that
κύριος κυριος lord; master
διεμαρτύρατο διαμαρτυρομαι protest
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
σοῦ σου of you; your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
γυναικὸς γυνη woman; wife
νεότητός νεοτης youth
σου σου of you; your
ἣν ος who; what
ἐγκατέλιπες εγκαταλειπω abandon; leave behind
καὶ και and; even
αὐτὴ αυτος he; him
κοινωνός κοινωνος companion
σου σου of you; your
καὶ και and; even
γυνὴ γυνη woman; wife
διαθήκης διαθηκη covenant
σου σου of you; your
2:14
וַ wa וְ and
אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say
עַל־ ʕal- עַל upon
מָ֑ה mˈā מָה what
עַ֡ל ʕˈal עַל upon
כִּי־ kî- כִּי that
יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH
הֵעִ֨יד hēʕˌîḏ עוד warn, to witness
בֵּינְךָ֜ bênᵊḵˈā בַּיִן interval
וּ û וְ and
בֵ֣ין׀ vˈên בַּיִן interval
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
נְעוּרֶ֗יךָ nᵊʕûrˈeʸḵā נְעוּרִים youth
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּה֙ ʔattˌā אַתָּה you
בָּגַ֣דְתָּה bāḡˈaḏtā בגד deal treacherously
בָּ֔הּ bˈāh בְּ in
וְ wᵊ וְ and
הִ֥יא hˌî הִיא she
חֲבֶרְתְּךָ֖ ḥᵃvertᵊḵˌā חֲבֶרֶת companion
וְ wᵊ וְ and
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
בְּרִיתֶֽךָ׃ bᵊrîṯˈeḵā בְּרִית covenant
2:14. et dixistis quam ob causam quia Dominus testificatus est inter te et uxorem pubertatis tuae quam tu despexisti et haec particeps tua et uxor foederis tui
And you have said: For what cause? Because the Lord hath been witness between thee, and the wife of thy youth, whom thou hast despised: yet she was thy partner, and the wife of thy covenant.
2:14. And you have said, “What is the reason for this?” It is because the Lord has been a witness between you and the wife of your youth, whom you have despised. Yet she was your partner, and the wife of your covenant.
2:14. Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet [is] she thy companion, and the wife of thy covenant.
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
14: Господь гневается на таких мужей особенно потому, что Он был свидетелем тех обетов, какие были даны супругами. Это может обозначать или то, что браки заключались пред лицом невидимо присутствовавшего Иеговы (ср. Быт XXXI:50), или же то, что первоначально Бог установил единобрачие, создал Адаму только одну жену, показывая этим, что он не должен был с нею никогда разводиться (Быт II:24). — Женою юности — т. е. ты с нею пережил самое лучшее время жизни — юность и, поэтому, должен всегда любить и жалеть ее.
Adam Clarke: Commentary on the Bible - 1831
2:14: Ye say, Wherefore? - Is the Lord angry with us? Because ye have been witness of the contract made between the parties; and when the lawless husband divorced his wife, the wife of his youth, his companion, and the unite of his covenant, ye did not execute on him the discipline of the law. They kept their wives till they had passed their youth, and then put them away, that they might get young ones in their place.
Albert Barnes: Notes on the Bible - 1834
2:14: And ye say, Wherefore? - They again act the innocent, or half-ignorant. What had they to do with their wives' womanly tears? He who knows the hearts of all was Himself the witness between them and the wife of youth of each; her to whom, in the first freshness of life and their young hearts, each had plighted his troth having been entrusted by her with her earthy all. Gen 31:49-50. "The Lord," said even Laban, when parting from his daughters, "watch between me and thee, when we are absent, the one from the other; if thou shalt afflict my daughters, or if thou shalt take wives beside my daughters, no man is with us; see, God is witness between me and thee."
And he dealt treacherously against her - , violating his own faith and her trusting love, which she had given once for all, and could not now retract. "And she is thy companion;" she has been another self, the companion of thy life, sharing thy sorrows, joys, hopes, fears, interests; different in strength, yet in all, good and ill, sickness and health, thy associate and companion; the help meet for the husband and provided for him by God in Paradise; and above all, "the wife of thy covenant," to whom thou didst pledge thyself before God. These are so many aggravations of their sin. She was the wife of their youth, of their covenant, their companion; and God was the Witness and Sanctifier of their union. Marriage was instituted and consecrated by God in Paradise. Man was to leave father and mother (if so be), but to cleave to his wife indissolubly. For they were to be Mat 19:6, "no more twain, but one flesh." Hence, as a remnant of Paradise, even the pagan knew of marriage, as a religious act, guarded by religious sanctions. Among God's people, marriage was a Pro 2:17 "covenant of their God." To that original institution of marriage he seems to refer in the following:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Wherefore: Mal 1:6, Mal 1:7, Mal 3:8; Pro 30:20; Isa 58:3; Jer 8:12
the Lord: Mal 3:5; Gen 31:50; Jdg 11:10; Sa1 12:5; Jer 42:5; Mic 1:2
the wife: Mal 2:15; Pro 5:18, Pro 5:19; Ecc 9:9; Isa 54:6
thy companion: Gen 2:18; Pro 2:17; Sol 1:15 *marg. Eze 16:8
Geneva 1599
2:14 Yet ye say, (s) Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet [is] she thy (t) companion, and the wife of thy (u) covenant.
(s) This is another fault, of which he accuses them, that is, that they broke the laws of marriage.
(t) As the one half of yourself.
(u) She that was united to you by a solemn covenant, and by the invocation of God's name.
John Gill
2:14 Yet ye say, Wherefore?.... What is the meaning of the women covering the altar with tears? as if they knew not what was the reason of it, when they were so notoriously guilty of breach of covenant with them; which is an instance of their impudence, as Abarbinel observes: or, "if ye say, wherefore?" as the Targum and Kimchi interpret the words; should you say, what is the reason why the Lord will not regard nor receive our offerings? the answer is ready,
Because the Lord hath been witness between thee and the wife of thy youth: when espoused together in their youthful days, the Lord was present at that solemn contract, and saw the obligations they were laid under to each other, and he was called upon by both parties to be a witness of the same; and at the present time he was a witness how agreeably the wives of the Israelites had behaved towards their husbands, and how treacherously they had acted towards them; he saw and knew, that, whatever pretensions they made, they did not love them, nor behave as they should towards them; and therefore had just cause of complaint against them, and must be a witness for the one, and against the other: this sin of hating and divorcing their wives, or of marrying others besides them, which prevailed much in our Lord's time, is particularly mentioned, though they were guilty of many other sins, as a reason of the Lord's not accepting their offerings: the aggravations of it are, that they had broken a contract God was witness to, and dealt injuriously with wives they had espoused in the days of their youth; see Prov 2:17,
against whom thou hast dealt treacherously; by divorce or polygamy: the Vulgate Latin version renders it, "whom thou hast despised": and the Septuagint and Arabic versions, "whom thou hast left"; divorced and took others, which arose from hatred and contempt of their former: other aggravations follow:
yet is she thy companion; or, "and she is", or "though she is thy companion" (c): has been so in time past, and ought to be so still, and so accounted: the wife is a part of a man's self, is one flesh with him; a partaker of what he has; a partner with him in prosperity and adversity; a companion in life, civil and religious, and ought to remain so till death part them; for, whom God has put together, let no man put asunder:
and the wife of thy covenant; wherefore either to divorce her, or marry another, was a breach of covenant; for by "covenant" is not meant the covenant of God made with the people of Israel, in which they both were; but the covenant of marriage made between them, and which was broken by such practices.
(c) "et ipsa est socia tua", Montanus, Drusius, Burkius; "quum sit socia tua", Pagninus, Munster, Tigurine version, Junius & Tremellius, Piscator, Cocceius.
John Wesley
2:14 The wife of thy covenant - To whom thou art so firmly bound, that while she continues faithful, thou canst not be loosed.
Robert Jamieson, A. R. Fausset and David Brown
2:14 Wherefore?--Why does God reject our offerings?
Lord . . . witness between thee and . . . wife--(so Gen 31:49-50).
of thy youth--The Jews still marry very young, the husband often being but thirteen years of age, the wife younger (Prov 5:18; Is 54:6).
wife of thy covenant--not merely joined to thee by the marriage covenant generally, but by the covenant between God and Israel, the covenant-people, whereby a sin against a wife, a daughter of Israel, is a sin against God [MOORE]. Marriage also is called "the covenant of God" (Prov 2:17), and to it the reference may be (Gen 2:24; Mt 19:6; 1Cor 7:10).
2:152:15: Եւ ո՛չ այլ ոք արար. եւ հատո՛ր ոգւոյ նորա է։ Եւ ասացէք՝ թէ զի՞նչ այլ ինչ խնդրէ Աստուած՝ եթէ ո՛չ զաւակ։ Զգուշացարո՛ւք յոգիս ձեր, եւ զկին մանկութեան քոյ մի՛ թողուր.
15 Չէ՞ որ Տէրը ձեզ մէկ մարմին եւ հոգի արեց նրա հետ: Եւ ասացէք, թէ ուրիշ ի՞նչ է խնդրում Աստուած, եթէ ոչ զաւակ: Զգո՛յշ վարուեցէք ձեր հոգու հետ. քո երիտասարդութեան օրերի կնոջը մի՛ թող.
15 Եւ մէկը չըրա՞ւ, որ Հոգիին առատութիւնը ունէր. Այն մէկը ի՞նչ կը փնտռէր։ Աստուծոյ սերունդը։Ուրեմն ձեր հոգիին զգուշութիւն ըրէք, Ձեզմէ ոեւէ մէկը իր երիտասարդութեան կնոջ հետ անհաւատարմութեամբ թող չվարուի։
Եւ [33]ոչ այլ ոք արար, եւ հատոր ոգւոյ նորա է: Եւ ասացէք թէ` Զի՞նչ այլ ինչ խնդրէ Աստուած` եթէ ոչ զաւակ.`` զգուշացարուք յոգիս ձեր, եւ [34]զկին մանկութեան քո մի՛ թողուր:

2:15: Եւ ո՛չ այլ ոք արար. եւ հատո՛ր ոգւոյ նորա է։ Եւ ասացէք՝ թէ զի՞նչ այլ ինչ խնդրէ Աստուած՝ եթէ ո՛չ զաւակ։ Զգուշացարո՛ւք յոգիս ձեր, եւ զկին մանկութեան քոյ մի՛ թողուր.
15 Չէ՞ որ Տէրը ձեզ մէկ մարմին եւ հոգի արեց նրա հետ: Եւ ասացէք, թէ ուրիշ ի՞նչ է խնդրում Աստուած, եթէ ոչ զաւակ: Զգո՛յշ վարուեցէք ձեր հոգու հետ. քո երիտասարդութեան օրերի կնոջը մի՛ թող.
15 Եւ մէկը չըրա՞ւ, որ Հոգիին առատութիւնը ունէր. Այն մէկը ի՞նչ կը փնտռէր։ Աստուծոյ սերունդը։Ուրեմն ձեր հոգիին զգուշութիւն ըրէք, Ձեզմէ ոեւէ մէկը իր երիտասարդութեան կնոջ հետ անհաւատարմութեամբ թող չվարուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 Но не сделал ли того же один, и в нем пребывал превосходный дух? что же сделал этот один? он желал получить от Бога потомство. Итак берегите дух ваш, и никто не поступай вероломно против жены юности своей.
2:15 καὶ και and; even οὐκ ου not ἄλλος αλλος another; else ἐποίησεν ποιεω do; make καὶ και and; even ὑπόλειμμα υπολειμμα remnant; remainder πνεύματος πνευμα spirit; wind αὐτοῦ αυτος he; him καὶ και and; even εἴπατε επω say; speak τί τις.1 who?; what? ἄλλο αλλος another; else ἀλλ᾿ αλλα but ἢ η or; than σπέρμα σπερμα seed ζητεῖ ζητεω seek; desire ὁ ο the θεός θεος God καὶ και and; even φυλάξασθε φυλασσω guard; keep ἐν εν in τῷ ο the πνεύματι πνευμα spirit; wind ὑμῶν υμων your καὶ και and; even γυναῖκα γυνη woman; wife νεότητός νεοτης youth σου σου of you; your μὴ μη not ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
2:15 וְ wᵊ וְ and לֹא־ lō- לֹא not אֶחָ֣ד ʔeḥˈāḏ אֶחָד one עָשָׂ֗ה ʕāśˈā עשׂה make וּ û וְ and שְׁאָ֥ר šᵊʔˌār שְׁאָר rest ר֨וּחַ֙ rˈûₐḥ רוּחַ wind לֹ֔ו lˈô לְ to וּ û וְ and מָה֙ mˌā מָה what הָֽ hˈā הַ the אֶחָ֔ד ʔeḥˈāḏ אֶחָד one מְבַקֵּ֖שׁ mᵊvaqqˌēš בקשׁ seek זֶ֣רַע zˈeraʕ זֶרַע seed אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and נִשְׁמַרְתֶּם֙ nišmartˌem שׁמר keep בְּ bᵊ בְּ in ר֣וּחֲכֶ֔ם rˈûḥᵃḵˈem רוּחַ wind וּ û וְ and בְ vᵊ בְּ in אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman נְעוּרֶ֖יךָ nᵊʕûrˌeʸḵā נְעוּרִים youth אַל־ ʔal- אַל not יִבְגֹּֽד׃ yivgˈōḏ בגד deal treacherously
2:15. nonne unus fecit et residuum spiritus eius est et quid unus quaerit nisi semen Dei custodite ergo spiritum vestrum et uxorem adulescentiae tuae noli despicereDid not one make her, and she is the residue of his spirit? And what doth one seek, but the seed of God? Keep then your spirit, and despise not the wife of thy youth.
15. And did he not make one, although he had the residue of the spirit? And wherefore one? He sought a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.
2:15. Did not One make her, and is she not the remainder of his spirit? And what does one seek, except offspring of God? So then, preserve your spirit, and do not despise the wife of your youth.
2:15. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.
And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth:

2:15 Но не сделал ли того же один, и в нем пребывал превосходный дух? что же сделал этот один? он желал получить от Бога потомство. Итак берегите дух ваш, и никто не поступай вероломно против жены юности своей.
2:15
καὶ και and; even
οὐκ ου not
ἄλλος αλλος another; else
ἐποίησεν ποιεω do; make
καὶ και and; even
ὑπόλειμμα υπολειμμα remnant; remainder
πνεύματος πνευμα spirit; wind
αὐτοῦ αυτος he; him
καὶ και and; even
εἴπατε επω say; speak
τί τις.1 who?; what?
ἄλλο αλλος another; else
ἀλλ᾿ αλλα but
η or; than
σπέρμα σπερμα seed
ζητεῖ ζητεω seek; desire
ο the
θεός θεος God
καὶ και and; even
φυλάξασθε φυλασσω guard; keep
ἐν εν in
τῷ ο the
πνεύματι πνευμα spirit; wind
ὑμῶν υμων your
καὶ και and; even
γυναῖκα γυνη woman; wife
νεότητός νεοτης youth
σου σου of you; your
μὴ μη not
ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
2:15
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
עָשָׂ֗ה ʕāśˈā עשׂה make
וּ û וְ and
שְׁאָ֥ר šᵊʔˌār שְׁאָר rest
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
לֹ֔ו lˈô לְ to
וּ û וְ and
מָה֙ mˌā מָה what
הָֽ hˈā הַ the
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
מְבַקֵּ֖שׁ mᵊvaqqˌēš בקשׁ seek
זֶ֣רַע zˈeraʕ זֶרַע seed
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
נִשְׁמַרְתֶּם֙ nišmartˌem שׁמר keep
בְּ bᵊ בְּ in
ר֣וּחֲכֶ֔ם rˈûḥᵃḵˈem רוּחַ wind
וּ û וְ and
בְ vᵊ בְּ in
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
נְעוּרֶ֖יךָ nᵊʕûrˌeʸḵā נְעוּרִים youth
אַל־ ʔal- אַל not
יִבְגֹּֽד׃ yivgˈōḏ בגד deal treacherously
2:15. nonne unus fecit et residuum spiritus eius est et quid unus quaerit nisi semen Dei custodite ergo spiritum vestrum et uxorem adulescentiae tuae noli despicere
Did not one make her, and she is the residue of his spirit? And what doth one seek, but the seed of God? Keep then your spirit, and despise not the wife of thy youth.
2:15. Did not One make her, and is she not the remainder of his spirit? And what does one seek, except offspring of God? So then, preserve your spirit, and do not despise the wife of your youth.
2:15. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.
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
15: Первый вопрос принадлежит обличаемым в нарушении закона евреям. Они указывают пророку на «одного», т. е. на Авраама, который также, ценя только семя свое, которое он видел в лице Исаака, изгнал свою наложницу Агарь с своим сыном, Измаилом. А ведь Авраам был человек выдающихся нравственных качеств (имел превосходный дух!). На этот вопрос пророк также отвечает вопросом: что же сделал этот «один»? Он поступил так не из каких-нибудь личных своекорыстных расчетов и не руководился чувственным влечением, а желал получить или, правильнее, удержать у себя Исаака, которому Измаил начинал делаться уже опасным (Быт XXI:9). Поэтому, евреи должны беречься гнева Божия (берегите дух ваш, т. е. жизнь вашу) и не разводиться с женами.
Adam Clarke: Commentary on the Bible - 1831
2:15: And did not he make one? - One of each kind, Adam and Eve. Yet had he the residue of the Spirit, he could have made millions of pairs, and inspired them all with living souls. Then wherefore one? He made one pair from whom all the rest might proceed, that he might have a holy offspring; that children being a marked property of one man and one woman, proper care might be taken that they should be brought up in the discipline of the Lord. Perhaps the holy or godly seed, זרע אלהים zera Elohim, a seed of God, may refer to the Messiah. God would have the whole human race to spring from one pair, that Christ, springing from the same family, might in his sufferings taste death for every man; because he had that nature that was common to the whole human race. Had there been several heads of families in the beginning, Jesus must have been incarnated from each of those heads, else his death could have availed for those only who belonged to the family of which he was incarnated.
Take heed to your spirit - Scrutinize the motives which induce you to put away your wives.
Albert Barnes: Notes on the Bible - 1834
2:15: And did not He - , God, of whom he had spoken as the witness between man and his wife, "make one," namely, Adam first, to mark the oneness of marriage and make it a law of nature, appointing "that out of man (created in His own image and similitude), woman should take her beginning, and, knitting them together, did teach that it should never be lawful to put asunder those, whom He by matrimony had made one?" "Between those two, and consequently between all other married, to be born from them, He willed that there should be one indivisible union, for Adam could be married to no other save Eve, since no other had been created by God, nor could Eve turn to any other man than Adam, since there was no other in the world. 'Infringe not then this sanction of God, and unity of marriage, and degenerate not from your first parents, Adam and Eve.'" "If divorce had been good, Jesus says, God would not have made one man and one woman, but, having made one Adam, would have made two women, had He meant that he should cast out the one, bring in the other; but now by the mode of creation, He brought in this law, that each should have, throughout, the wife which he had from the beginning. This law is older than that about divorce, as much as Adam is older than Moses."
Yet had he the residue of the spirit - Gen 2:7, "the breath of life, which He breathed into Adam, and man became a living soul." All the souls, which God would ever create, are His, and He could have called them into being at once. Yet in order to designate the unity of marriage, He willed to create but one. So our Lord argues against divorce Mat 19:4-6, "Have ye not read, that He which made them at the beginning, made them male and female?" They both together are called "one man" Gen 1:27, and, therefore, should be of one mind and spirit also, the unity of which they ought faithfully to preserve.
And wherefore one? - "Seeking a seed of God," i. e., worthy of God, for from religious marriage, religious offspring may most be hoped from God; and by violating that law, those before the flood brought in a spurious, unsanctified generation, so that God in His displeasure destroyed them all. "And take heed to your spirit," which ye too had from God, which was His, and which He willed in time to create. He closes, as he began, with an appeal to man's natural feeling, "let none deal treacherously against the wife of his youth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: did: Gen 1:27, Gen 2:20-24; Mat 19:4-6; Mar 10:6-8; Co1 7:2
residue: or, excellency
the spirit: Gen 2:7; Job 27:3; Ecc 12:7; Joh 20:22
That he: Gen 24:3-7, Gen 24:44, Gen 26:34, Gen 26:35, Gen 27:46, Gen 28:2-4; Deu 7:4; Ezr 9:4; Neh 13:24; Jer 2:21; Co1 7:14; Eph 6:4; Ti1 3:4, Ti1 3:5, Ti1 3:11, Ti1 3:12; Tit 1:6
godly seed: Heb. seed of God, Gen 6:2; Hos 1:10; Act 3:25; Co2 6:18
take: Mal 2:14; Pro 4:23, Pro 6:25, Pro 7:25; Mat 5:28, Mat 5:29, Mat 15:19; Jam 1:14, Jam 1:15
treacherously: or, unfaithfully
Geneva 1599
2:15 And did not (x) he make one? Yet had he the (y) residue of the spirit. And wherefore one? That he might seek a godly (z) seed. Therefore take heed to your (a) spirit, and let none deal treacherously against the wife of his youth.
(x) Did not God make man and woman as one flesh and not many?
(y) By his power and strength he could have made many women for one man.
(z) Those who should be born in lawful and moderate marriage, in which is no excess of lusts.
(a) Contain yourselves within your bounds, and be sober in mind, and bridle your affections.
John Gill
2:15 And did not he make one?.... That is, did not God make one man, and out of his rib one woman? did he not make man, male and female? did he not make one pair, one couple, only Adam and Eve, whom he joined together in marriage? or rather, did he not make one woman only, and brought her to Adam to be his wife? which shows that his intention and will were, that one man should have but one wife at a time; the contrary to which was the then present practice of the Jews:
Yet had he the residue of the spirit; it was not for want of power that he made but one woman of Adam's rib, and breathed into her the breath of life, or infused into her a human soul or spirit; he could have made many women at the same time; and as the Father of spirits, having the residue of them with him, or a power left to make as many as he pleased, he could have imparted spirits unto them, and given Adam more wives than one:
And wherefore one? what is the reason why he made but one woman, when he could have made ten thousand, or as many as he pleased? the answer is,
That he might seek a godly seed; or "a seed of God" (d); a noble excellent seed; a legitimate offspring, born in true and lawful wedlock; see 1Cor 7:14 a seed suitable to the dignity of human nature, made after the image of God, and not like that of brute beasts, promiscuous and uncertain:
Therefore take heed to your spirit; to your affections, that they do not go after other women, and be led thereby to take them in marriage, and to despise and divorce the lawful wife, as it follows:
and let none deal treacherously with the wife of his youth; by marrying another, or divorcing her: these words are differently rendered and interpreted by some; but the sense given seems to be the true one, and most agreeable to the scope of the place. Some render the first clause, "hath not one made?" (e) that is, did not the one God, who is the only living and true God, make one man or one woman? and then the sense is the same as before; or did not that one God make, constitute, and appoint, that the woman should be the man's companion, and the wife of his covenant, as in the latter part of the preceding verse Mal 2:13? or, "did not one do?" (f) that is, so as we have done, take another wife besides the wife of his youth? and so they are the words of the people to the prophets, justifying their practice by example; by the example of Abraham, whom some of the Jewish writers think is intended by the "one", as in Is 51:2. The Targum is,
"was not one Abraham alone, from whom the world was created?''
or propagated. Kimchi gives it as his own sense, in these words;
"Abraham, who was one, and the father of all that follow him in his faith, did not do as ye have done; for he did not follow his lust, nor even marry Sarah, but so that he might cause the seed of God to remain;''
yet he mentions it as his father's sense, that they are the words of the people to the prophet, expressed in a way of interrogation, saying, did not our father Abraham, who was one, do as we have done? who left his wife, and married Hagar his maid, though he had the residue or excellency of the spirit, and was a prophet; to whom the prophet replies, and what did that one seek? a godly seed; which is, as if it was said, when he married Hagar, it was to seek a seed, because he had no seed of Sarah his wife. A seed was promised him, in which all nations of the earth were to be blessed; he sought not to gratify his lust, but to obtain this seed, the Messiah, to whom the promises were made, as the apostle argues, Gal 3:16 "he saith not, and to seeds as of many; but as of one, and to thy seed, which is Christ"; called here the "godly seed", or the "seed God" (g), as some choose to render the words; that is, that seed which is God, who is a divine Person, God and man in one person; or which is of God, of his immediate production, without the help of a man; which the Jews call the seed that comes from another place, and which they use as a periphrasis of the Messiah. So on those words in Gen 4:25, "she called his name Seth, for God hath appointed me another seed",
"says R. Tanchuma, in the name of R. Samuel, she has respect to that seed which comes from another place; and what is this? this is the King Messiah (h).''
And the same Rabbi elsewhere (i) observes, on those words in Gen 19:32, "that we may preserve seed of our father",
"it is not written, that we may preserve a son of our father, but that we may preserve seed of our father; that seed which is he that comes from another place; and what is this? this is the King Messiah.''
Now as Abraham had the promise of a son, and his wife was barren, he took the method he did that he might have one, the son of the promise, a type of the Messiah, and from whom he should spring; and this is sufficient to justify him in it: besides, he did not deal treacherously with Sarah his wife, for it was with her good will and by her authority he did this thing; but do you take heed to your spirit, that no one of you deal treacherously with the wife of his youth, to leave her, and marry the daughter of a strange God: and much the same sense Jarchi takes notice of as the Agadah, or the interpretation of their ancient Rabbins. Some render the words, "and not one does this"; that is, deals treacherously with the wife of his youth, that has the residue of the spirit, or the least spark of the Spirit of God in him; and how should anyone do it, seeking a godly seed? therefore take heed to your spirit, &c.; so De Dieu. But according to others the sense is,
"there is not one of you that does according to the law, whose spirit remains with him that is not mixed with the daughter of a strange god;''
which is Aben Ezra's note. But according to Abarbinel the sense is, not one only has done this, committed this evil, in marrying more and strange women; not some only, and the rest have the spirit with them, and keep it pure from this sin; so that a godly seed cannot be procreated from you; therefore take heed to your spirit.
(d) "semen Dei", Pagninus, Montanus, Calvin, Junius & Tremellius, Piscator, Cocceius, Burkius. (e) "nonue unus fecit?" V. L. Menochius, Tirinus. (f) "Et ne unus fecit?" Pagninus, Montanus; "et unus ille (Abramus) ita egit?" Grotius; "annon unus hoc fecit?" Tigurine version; so Joseph Kimchi. (g) "semen Deus", Galatin. de Arcan. Cathol. Ver. l. 8. c. 2. p. 550. (h) Bereshit Rabba, sect. 23. fol. 20. 4. Midrash Ruth, fol. 36. 1. (i) Bereshit Rabba, sect. 51. fol. 46. 1. Midrash Ruth, fol. 35. 4.
John Wesley
2:15 One - But one man, and one woman. Yet - Yet he could have made more. Wherefore one - One couple, and no more. A godly seed - A holy seed born to God in chaste wedlock, and bred as they were born, in the fear of God. Take heed - Keep your heart from wandering after strange wives.
Robert Jamieson, A. R. Fausset and David Brown
2:15 MAURER and HENGSTENBERG explain the verse thus: The Jews had defended their conduct by the precedent of Abraham, who had taken Hagar to the injury of Sarah, his lawful wife; to this Malachi says now, "No one (ever) did so in whom there was a residue of intelligence (discriminating between good and evil); and what did the one (Abraham, to whom you appeal for support) do, seeking a godly seed?" His object (namely, not to gratify passion, but to obtain the seed promised by God) makes the case wholly inapplicable to defend your position. MOORE (from FAIRBAIRN) better explains, in accordance with Mal 2:10, "Did not He make (us Israelites) one? Yet He had the residue of the Spirit (that is, His isolating us from other nations was not because there was no residue of the Spirit left for the rest of the world). And wherefore (that is, why then did He thus isolate us as) the one (people; the Hebrew is 'the one')? In order that He might seek a godly seed"; that is, that He might have "a seed of God," a nation the repository of the covenant, and the stock of the Messiah, and the witness for the one God amidst the surrounding polytheisms. Marriage with foreign women, and repudiation of the wives wedded in the Jewish covenant, utterly set aside this divine purpose. CALVIN thinks "the one" to refer to the conjugal one body formed by the original pair (Gen 2:24). God might have joined many wives as one with the one husband, for He had no lack of spiritual being to impart to others besides Eve; the design of the restriction was to secure a pious offspring: but compare Note, see on Mal 2:10. One object of the marriage relation is to raise a seed for God and for eternity.
2:162:16: բայց եթէ առ ատել արձակեսցես՝ ասէ Տէր Աստուած Իսրայէլի. ծածկեսցէ ամպարշտութիւն զխորհուրդս քո՝ ասէ Տէր ամենակալ. զգո՛յշ լերուք յոգիս ձեր, եւ մի՛ թողուցուք[10914]։ [10914] Ոմանք. Առ ատել արձակիցես... եւ զգոյշ լերուք։
16 իսկ եթէ ատելու պատճառով արձակես նրան, ամբարշտութիւնը կը ծածկի քո խորհուրդը, - ասում է Իսրայէլի Տէր Աստուածը: Զգո՛յշ վարուեցէք եւ անհաւատարիմ մի՛ եղէք, - ասում է Ամենակալ Տէրը:
16 Քանզի Իսրայէլի Տէր Աստուածը կ’ըսէ, թէ Ինք կ’ատէ կին արձակելը*.«Բայց մարդը իր հանդերձովը զրկանքը կը ծածկէ», կ’ըսէ զօրքերու Տէրը. Ուստի ձեր հոգիին զգուշութիւն ըրէք ու անհաւատարիմ մի՛ ըլլաք։
Բայց եթէ առ ատել արձակեսցես, ասէ Տէր Աստուած Իսրայելի, ծածկեսցէ ամպարշտութիւն զխորհուրդս քո``, ասէ Տէր ամենակալ. զգոյշ լերուք յոգիս ձեր, եւ մի [35]թողուցուք:

2:16: բայց եթէ առ ատել արձակեսցես՝ ասէ Տէր Աստուած Իսրայէլի. ծածկեսցէ ամպարշտութիւն զխորհուրդս քո՝ ասէ Տէր ամենակալ. զգո՛յշ լերուք յոգիս ձեր, եւ մի՛ թողուցուք[10914]։
[10914] Ոմանք. Առ ատել արձակիցես... եւ զգոյշ լերուք։
16 իսկ եթէ ատելու պատճառով արձակես նրան, ամբարշտութիւնը կը ծածկի քո խորհուրդը, - ասում է Իսրայէլի Տէր Աստուածը: Զգո՛յշ վարուեցէք եւ անհաւատարիմ մի՛ եղէք, - ասում է Ամենակալ Տէրը:
16 Քանզի Իսրայէլի Տէր Աստուածը կ’ըսէ, թէ Ինք կ’ատէ կին արձակելը*.«Բայց մարդը իր հանդերձովը զրկանքը կը ծածկէ», կ’ըսէ զօրքերու Տէրը. Ուստի ձեր հոգիին զգուշութիւն ըրէք ու անհաւատարիմ մի՛ ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 Если ты ненавидишь ее, отпусти, говорит Господь Бог Израилев; обида покроет одежду его, говорит Господь Саваоф; посему наблюдайте за духом вашим и не поступайте вероломно.
2:16 ἀλλὰ αλλα but ἐὰν εαν and if; unless μισήσας μισεω hate ἐξαποστείλῃς εξαποστελλω send forth λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even καλύψει καλυπτω cover ἀσέβεια ασεβεια irreverence ἐπὶ επι in; on τὰ ο the ἐνθυμήματά ενθυμημα of you; your λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even φυλάξασθε φυλασσω guard; keep ἐν εν in τῷ ο the πνεύματι πνευμα spirit; wind ὑμῶν υμων your καὶ και and; even οὐ ου not μὴ μη not ἐγκαταλίπητε εγκαταλειπω abandon; leave behind
2:16 כִּֽי־ kˈî- כִּי that שָׂנֵ֣א śānˈē שׂנא hate שַׁלַּ֗ח šallˈaḥ שׁלח send אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כִסָּ֤ה ḵissˈā כסה cover חָמָס֙ ḥāmˌās חָמָס violence עַל־ ʕal- עַל upon לְבוּשֹׁ֔ו lᵊvûšˈô לְבוּשׁ clothing אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and נִשְׁמַרְתֶּ֥ם nišmartˌem שׁמר keep בְּ bᵊ בְּ in רוּחֲכֶ֖ם rûḥᵃḵˌem רוּחַ wind וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִבְגֹּֽדוּ׃ ס ṯivgˈōḏû . s בגד deal treacherously
2:16. cum odio habueris dimitte dicit Dominus Deus Israhel operiet autem iniquitas vestimentum eius dicit Dominus exercituum custodite spiritum vestrum et nolite despicereWhen thon shalt hate her put her away, saith the Lord, the God of lsrael: but iniquity shalt cover his garment, saith the Lord of hosts, keep your spirit, and despise not.
16. For I hate putting away, saith the LORD, the God of Israel, and him that covereth his garment with violence, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.
2:16. If you would hold hatred, dismiss her, says the Lord, the God of Israel. But iniquity will cover his garment, says the Lord of hosts. Preserve your spirit, and do not be willing to despise.
2:16. For the LORD, the God of Israel, saith that he hateth putting away: for [one] covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.
For the LORD, the God of Israel, saith that he hateth putting away: for [one] covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously:

2:16 Если ты ненавидишь ее, отпусти, говорит Господь Бог Израилев; обида покроет одежду его, говорит Господь Саваоф; посему наблюдайте за духом вашим и не поступайте вероломно.
2:16
ἀλλὰ αλλα but
ἐὰν εαν and if; unless
μισήσας μισεω hate
ἐξαποστείλῃς εξαποστελλω send forth
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
καλύψει καλυπτω cover
ἀσέβεια ασεβεια irreverence
ἐπὶ επι in; on
τὰ ο the
ἐνθυμήματά ενθυμημα of you; your
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
καὶ και and; even
φυλάξασθε φυλασσω guard; keep
ἐν εν in
τῷ ο the
πνεύματι πνευμα spirit; wind
ὑμῶν υμων your
καὶ και and; even
οὐ ου not
μὴ μη not
ἐγκαταλίπητε εγκαταλειπω abandon; leave behind
2:16
כִּֽי־ kˈî- כִּי that
שָׂנֵ֣א śānˈē שׂנא hate
שַׁלַּ֗ח šallˈaḥ שׁלח send
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
כִסָּ֤ה ḵissˈā כסה cover
חָמָס֙ ḥāmˌās חָמָס violence
עַל־ ʕal- עַל upon
לְבוּשֹׁ֔ו lᵊvûšˈô לְבוּשׁ clothing
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
נִשְׁמַרְתֶּ֥ם nišmartˌem שׁמר keep
בְּ bᵊ בְּ in
רוּחֲכֶ֖ם rûḥᵃḵˌem רוּחַ wind
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִבְגֹּֽדוּ׃ ס ṯivgˈōḏû . s בגד deal treacherously
2:16. cum odio habueris dimitte dicit Dominus Deus Israhel operiet autem iniquitas vestimentum eius dicit Dominus exercituum custodite spiritum vestrum et nolite despicere
When thon shalt hate her put her away, saith the Lord, the God of lsrael: but iniquity shalt cover his garment, saith the Lord of hosts, keep your spirit, and despise not.
2:16. If you would hold hatred, dismiss her, says the Lord, the God of Israel. But iniquity will cover his garment, says the Lord of hosts. Preserve your spirit, and do not be willing to despise.
2:16. For the LORD, the God of Israel, saith that he hateth putting away: for [one] covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.
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: Русский перевод этого стиха неясен. У Тихомирова дается такой перевод: «ибо Я ненавижу развод, говорит Иегова, Бог Израилев, и того, кто покрывает обидой одежду свою, говорит Иегова Саваоф. Поэтому, берегите дух ваш и не поступайте вероломно». Мысль этого перевода вполне ясна. Бог не может одобрить развода, потому что разводящийся совершает явный грех (как бы весь одевается обидою).

Замечательна строгость пророка Малахии в решении вопроса о смешанных браках и разводе. Закон Моисеев запрещал браки только с хананеянками (Исх XXXIV:16; Втор VII:3: и сл.), а Малахия воспрещает браки с иноплеменницами вообще. В этом он сходится с Ездрою и Неемией (Езд IX:1; Неем XIII:23). Новая, послепленная, иудейская община, естественно, должна была строже охранять свою теократическую изолированность, чтобы не растаять в язычестве. Точно также, Малахия усиливает и запрещение Моисеева закона по отношению к разводам. Моисей дозволял развод при известных условиях (Втор XXIV:1), а Малахия совершенно отрицает право на развод, приближаясь, в этом случае, к заповеди Христа (Мф XIX:8: и сл.).
Adam Clarke: Commentary on the Bible - 1831
2:16: For the Lord - hateth putting away - He abominates all such divorces, and him that makes them.
Covereth violence with his garment - And he also notes those who frame idle excuses to cover the violence they have done to the wives of their youth, by putting them away, and taking others in their place, whom they now happen to like better, when their own wives have been worn down in domestic services.
Albert Barnes: Notes on the Bible - 1834
2:16: He hateth putting away - o He had allowed it "for the hardness of their hearts," yet only in the one case of some extreme bodily foulness discovered upon marriage, and which the woman, knowing the law, concealed at her own peril. Not subsequent illness or any consequences of it, however loathsome (as leprosy), were a ground of divorce, but only this concealed foulness, which the husband "found" upon marriage. The capricious tyrannical divorce, God saith, "He hateth:" a word Naturally used only as to sin, and so stamping such divorce as sin.
One covereth violence with his garment - o or, "and violence covereth his garment," or, it might be, in the same sense, "he covereth his garment with violence" , so that it cannot be hid, nor washed away, nor removed, but envelopes him and his garment; and that, to his shame and punishment.
It was, as it were, an outer garment of violence, as Asaph says Psa 73:6, "violence covereth them as a garment;" or David Psa 109:18, "he clothed himself with cursing as with a garment." It was like a garment with "fretting leprosy," unclean and making unclean, to be burned with fire. Lev 13:47-58. Contrariwise, the redeemed saints had Rev 7:14 "washed their robes and made them white in the Blood of the Lamb." Having declared God's hatred of this their doing, he sums up in the same words, but more briefly; "and this being so, ye shall take heed to your spirit, and not deal treacherously."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: the Lord: Deu 24:1-4; Isa 50:1; Mat 5:31, Mat 5:32, Mat 19:3-9; Mar 10:2-12; Luk 16:18
that he hateth putting away: or, if he hate her, put her away, Heb. to put away
covereth: Pro 28:13; Isa 28:20, Isa 59:6; Mic 7:2, Mic 7:3
Geneva 1599
2:16 For the LORD, the God of Israel, saith that he (b) hateth putting away: for [one] covereth (c) violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.
(b) Not that he allows divorce, but of two faults he shows which is the less.
(c) He thinks it sufficient to keep his wife still, even though he takes others, and so as it were covers his fault.
John Gill
2:16 For the Lord the God of Israel saith, that he hateth putting away,.... The divorcing of wives; for though this was suffered because of the hardness of their hearts, it was not approved of by the Lord; nor was it from the beginning; and it was disagreeable, and even hateful to him, Mt 19:8 in the margin of some Bibles the words are rendered, "if he hate her, put her away"; and so the Targum,
"but if thou hatest her, put her away;''
to which agree the Vulgate Latin, Septuagint, and Arabic versions; and this sense made mention of in both Talmuds, and is thought to be agreeable to the law in Deut 24:3 though the law there speaks of a fact that might be, and not of what ought to be; wherefore the former sense is best; and this other seems to have been at first calculated to favour the practice of the Jews, who put away their wives through hatred to them. The Jews were very much inclined to divorce their wives upon very trivial occasions; if they did not dress their food well, were not of good behaviour, or not so modest as became the daughters of Israel; if they did not find favour with their husbands; and, especially, if they had entertained a hatred of them: so says R. Judah (k),
"if he hate her, let him put her away:''
but this is by some of them restrained to a second wife; for of the first they say,
"it is not proper to be hasty to put away a first wife; but a second, if he hates her, let him put her away (l)''
and R. Eleazer says (m), whoever divorces his first wife, even the altar sheds tears for him, referring to the words in Mal 2:13 and divorces of this kind they only reckon lawful among the Israelites, and found it upon this passage; for so they make God to speak after this manner (n),
"in Israel I have granted divorces; among the nations of the world I have not granted divorces. R. Chananiah, in the name of R. Phinehas, observes, that in every other section it is written, "the Lord of hosts"; but here it is written, "the God of Israel", to teach thee that the holy blessed God does not put his name to divorces (or allow them) but in Israel only. R. Chayah Rabba says, the Gentiles have no divorces.''
But some of them have better understanding of these words, and more truly give the sense of them thus, as R. Jochanan does, who interprets them,
"the putting away of the wife is hateful (o);''
Tit is so to God, and ought not to be done by men but in case of adultery, as our Lord has taught, Mt 5:32 and which was the doctrine of the school of Shammai in Christ's time, who taught,
"that no man should divorce his wife, unless he found in her filthiness;''
i.e. that she was guilty of adultery; though this Maimonides restrains to the first wife, as before: but the house of Hillell, who lived in the same time, was of a different mind, and taught that
"if she burnt his food;''
either over dressed or over salted it, according to Deut 24:1. R. Akiba says, if he found another more beautiful than her, according to Deut 24:1, he might divorce her (p); of the form of a divorce; see Gill on Mt 5:31. Those interpreters among Christians that go this way do not look upon this as an approbation of divorce, on account of hatred; but that so to do is better than to retain them with hatred of them, seeing it was connived at, or than to take other wives with them.
For one covereth violence with his garment, or "on his garment",
saith the Lord of hosts; as he that puts away his wife does her an open injury, which though he may cover, pretending the law, which connives at divorces; yet the violence done to his wife is as manifest as the garment upon his back: though those who think the former words are an instruction to put away wives, when hated, consider this as a reason why they should do so; because, by retaining them, and yet hating them, and taking other wives to them, is doing them a real injury, whatever cover or pretence may be used; because, if dismissed, they might be loved by, and married to, other men. Aben Ezra seems to have hit the sense of these words, when he makes this to be the object of God's hatred, as well as the former; his note is,
"the Lord hateth him that putteth away his wife that is pure, and he hates him that covereth; or God sees his violence which is done in secret.''
Mr. Pocock proposes a conjecture, which is very ingenious and probable, that as the words will bear the construction Aben Ezra gives, that God hates putting away, and hates that one should put violence upon or over his garment; by "garment" he thinks may be meant a man's lawful wife, which is as a garment to him; and by "violence" a second wife, or other wives, taken to the injury, hurt, and vexation of the former; and the covering, or superinducing violence over the garment, is marrying an unlawful wife, over or with, or above his lawful one: and the sense is, that as God hates divorce, so he hates polygamy:
therefore take heed to your spirit, that you deal not treacherously; See Gill on Mal 2:15.
(k) T. Bab. Gittin, fol. 90. 2. (l) Maimon. Hilchot Gerushin, c. 10, 21, 22. (m) T. Bab. Gittin, ib. (n) T. Hieros. Kiddushin, c. 1. fol. 58. 3. (o) T. Bab. Gittin, ut supra. (p) Misn. Gittin, c. 9. sect. 10.
John Wesley
2:16 Putting away - Divorce, such as these petulant Jews used to make way for some new wives, which God hates as much as putting away.
Robert Jamieson, A. R. Fausset and David Brown
2:16 putting away--that is, divorce.
for one covereth violence with . . . garment--MAURER translates, "And (Jehovah hateth him who) covereth his garment (that is, his wife, in Arabic idiom; compare Gen 20:16, 'He is to thee a covering of thy eyes'; the husband was so to the wife, and the wife to the husband; also Deut 22:30; Ruth 3:9; Ezek 16:8) with injury." The Hebrew favors "garment," being accusative of the thing covered. Compare with English Version, Ps 73:6, "violence covereth them as a garment." Their "violence" is the putting away of their wives; the "garment" with which they try to cover it is the plea of Moses' permission (Deut 24:1; compare Mt 19:6-9).
2:172:17: Որ բարկացուցանէք զԱստուած բանիւք ձերովք, եւ ասէք ի՞ւ բարկացուցաք զնա. յասելն ձեր թէ ամենայն որ զչար գործէ՝ բարւո՛ք թուի առաջի Տեառն, եւ ընդ ա՛յն իսկ հաճեցաւ նա. եւ ո՞ւր է Աստուած արդարութեան[10915]։[10915] Ոմանք. Բարւոք թուի յաչս Տեառն։
17 Դուք, որ բարկացնում էք Աստծուն ձեր խօսքերով եւ ասում էք՝ «Ինչո՞վ բարկացրինք նրան»: Ձեր այն խօսքով, թէ՝ «Ով որ չար գործ է անում, բարի է համարւում Տիրոջ առաջ, բարեհաճ է նրա նկատմամբ: Էլ ո՞ւր է Արդարութեան Աստուածը»:
17 Ձեր խօսքովը Տէրը ձանձրացուցիք։Բայց դուք կ’ըսէք. ‘Ինչո՞վ ձանձրացուցինք’։Այսպէս ըսելով. ‘Ամէն չարութիւն ընողը Տէրոջը աչքերուն առջեւ հաճոյ է Ու ինք անոնց կը հաւնի’,Կամ թէ ‘Դատաստան ընող Աստուածը ո՞ւր է’։
Որ բարկացուցանէք զԱստուած`` բանիւք ձերովք, եւ ասէք. Ի՞ւ [36]բարկացուցաք զնա. յասելն ձեր թէ` Ամենայն որ զչար գործէ` բարւոք թուի առաջի Տեառն, եւ ընդ այն իսկ հաճեցաւ նա. [37]եւ` Ո՞ւր է Աստուած արդարութեան:

2:17: Որ բարկացուցանէք զԱստուած բանիւք ձերովք, եւ ասէք ի՞ւ բարկացուցաք զնա. յասելն ձեր թէ ամենայն որ զչար գործէ՝ բարւո՛ք թուի առաջի Տեառն, եւ ընդ ա՛յն իսկ հաճեցաւ նա. եւ ո՞ւր է Աստուած արդարութեան[10915]։
[10915] Ոմանք. Բարւոք թուի յաչս Տեառն։
17 Դուք, որ բարկացնում էք Աստծուն ձեր խօսքերով եւ ասում էք՝ «Ինչո՞վ բարկացրինք նրան»: Ձեր այն խօսքով, թէ՝ «Ով որ չար գործ է անում, բարի է համարւում Տիրոջ առաջ, բարեհաճ է նրա նկատմամբ: Էլ ո՞ւր է Արդարութեան Աստուածը»:
17 Ձեր խօսքովը Տէրը ձանձրացուցիք։Բայց դուք կ’ըսէք. ‘Ինչո՞վ ձանձրացուցինք’։Այսպէս ըսելով. ‘Ամէն չարութիւն ընողը Տէրոջը աչքերուն առջեւ հաճոյ է Ու ինք անոնց կը հաւնի’,Կամ թէ ‘Դատաստան ընող Աստուածը ո՞ւր է’։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 Вы прогневляете Господа словами вашими и говорите: > Тем, что говорите: >, или: >
2:17 οἱ ο the παροξύνοντες παροξυνω goad; irritate τὸν ο the θεὸν θεος God ἐν εν in τοῖς ο the λόγοις λογος word; log ὑμῶν υμων your καὶ και and; even εἴπατε επω say; speak ἐν εν in τίνι τις.1 who?; what? παρωξύναμεν παροξυνω goad; irritate αὐτόν αυτος he; him ἐν εν in τῷ ο the λέγειν λεγω tell; declare ὑμᾶς υμας you πᾶς πας all; every ποιῶν ποιεω do; make πονηρόν πονηρος harmful; malignant καλὸν καλος fine; fair ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἐν εν in αὐτοῖς αυτος he; him αὐτὸς αυτος he; him εὐδόκησεν ευδοκεω satisfied καί και and; even ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὸς θεος God τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing
2:17 הֹוגַעְתֶּ֤ם hôḡaʕtˈem יגע be weary יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in דִבְרֵיכֶ֔ם ḏivrêḵˈem דָּבָר word וַ wa וְ and אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say בַּ ba בְּ in מָּ֣ה mmˈā מָה what הֹוגָ֑עְנוּ hôḡˈāʕᵊnû יגע be weary בֶּ be בְּ in אֱמָרְכֶ֗ם ʔᵉmārᵊḵˈem אמר say כָּל־ kol- כֹּל whole עֹ֨שֵׂה ʕˌōśē עשׂה make רָ֜ע rˈāʕ רַע evil טֹ֣וב׀ ṭˈôv טֹוב good בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בָהֶם֙ vāhˌem בְּ in ה֣וּא hˈû הוּא he חָפֵ֔ץ ḥāfˈēṣ חפץ desire אֹ֥ו ʔˌô אֹו or אַיֵּ֖ה ʔayyˌē אַיֵּה where אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הַ ha הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
2:17. laborare fecistis Dominum in sermonibus vestris et dixistis in quo eum fecimus laborare in eo cum diceretis omnis qui facit malum bonus est in conspectu Domini et tales ei placent aut certe ubi est Deus iudiciiYou have wearied the Lord with your words, and you said: Wherein have we wearied him? In that you say: Every one that doth evil, is good in the sight of the Lord, and such please him: or surely where is the God of judgment?
17. Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied him? In that ye say, Every one that doeth evil is good in the sight of the LORD, and he delighteth in them; or where is the God of judgment?
2:17. You have wearied the Lord with your speeches, and you have said, “In what way, have we wearied him?” In that you say, “Everyone who does evil is good in the sight of the Lord, and such as these please him,” or certainly, “Where is the God of judgment?”
2:17. Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of judgment?
Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of judgment:

2:17 Вы прогневляете Господа словами вашими и говорите: <<чем прогневляем мы Его?>> Тем, что говорите: <<всякий, делающий зло, хорош пред очами Господа, и к таким Он благоволит>>, или: <<где Бог правосудия?>>
2:17
οἱ ο the
παροξύνοντες παροξυνω goad; irritate
τὸν ο the
θεὸν θεος God
ἐν εν in
τοῖς ο the
λόγοις λογος word; log
ὑμῶν υμων your
καὶ και and; even
εἴπατε επω say; speak
ἐν εν in
τίνι τις.1 who?; what?
παρωξύναμεν παροξυνω goad; irritate
αὐτόν αυτος he; him
ἐν εν in
τῷ ο the
λέγειν λεγω tell; declare
ὑμᾶς υμας you
πᾶς πας all; every
ποιῶν ποιεω do; make
πονηρόν πονηρος harmful; malignant
καλὸν καλος fine; fair
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ἐν εν in
αὐτοῖς αυτος he; him
αὐτὸς αυτος he; him
εὐδόκησεν ευδοκεω satisfied
καί και and; even
ποῦ που.1 where?
ἐστιν ειμι be
ο the
θεὸς θεος God
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
2:17
הֹוגַעְתֶּ֤ם hôḡaʕtˈem יגע be weary
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
דִבְרֵיכֶ֔ם ḏivrêḵˈem דָּבָר word
וַ wa וְ and
אֲמַרְתֶּ֖ם ʔᵃmartˌem אמר say
בַּ ba בְּ in
מָּ֣ה mmˈā מָה what
הֹוגָ֑עְנוּ hôḡˈāʕᵊnû יגע be weary
בֶּ be בְּ in
אֱמָרְכֶ֗ם ʔᵉmārᵊḵˈem אמר say
כָּל־ kol- כֹּל whole
עֹ֨שֵׂה ʕˌōśē עשׂה make
רָ֜ע rˈāʕ רַע evil
טֹ֣וב׀ ṭˈôv טֹוב good
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
בָהֶם֙ vāhˌem בְּ in
ה֣וּא hˈû הוּא he
חָפֵ֔ץ ḥāfˈēṣ חפץ desire
אֹ֥ו ʔˌô אֹו or
אַיֵּ֖ה ʔayyˌē אַיֵּה where
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הַ ha הַ the
מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
2:17. laborare fecistis Dominum in sermonibus vestris et dixistis in quo eum fecimus laborare in eo cum diceretis omnis qui facit malum bonus est in conspectu Domini et tales ei placent aut certe ubi est Deus iudicii
You have wearied the Lord with your words, and you said: Wherein have we wearied him? In that you say: Every one that doth evil, is good in the sight of the Lord, and such please him: or surely where is the God of judgment?
2:17. You have wearied the Lord with your speeches, and you have said, “In what way, have we wearied him?” In that you say, “Everyone who does evil is good in the sight of the Lord, and such as these please him,” or certainly, “Where is the God of judgment?”
2:17. Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of judgment?
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
17: Здесь содержится вступление к следующей далее, третьей, речи. Видя благополучие людей, не стеснявшихся требования и нравственности — может быть, каких-нибудь еврейских богачей — евреи стали говорить, что Бог благоволит к нечестивцам, что правосудие Божественное — чистая фикция. Этим они прогневали Бога — точнее: надоедали Богу, вызывая Его проявить Свое правосудие.
Adam Clarke: Commentary on the Bible - 1831
2:17: Ye have wearied the Lord - He has borne with you so long, and has been provoked so often, that he will bear it no longer. It is not fit that he should.
Every one that doeth evil - Ye say that it is right in the sight of the Lord to put away a wife, because she has no longer found favor in the sight of her husband. And because it has not been signally punished hitherto, ye blaspheme and cry out, "Where is the God of judgment?" Were he such as he is represented, would he not speak out? All these things show that this people were horribly corrupt. The priests were bad; the prophets were bad; the Levites were bad; and no wonder that the people were irreligious, profane, profligate, and cruel.
Albert Barnes: Notes on the Bible - 1834
2:17: Ye have wearied the Lord with your words - o "By your blasphemous words, full of unbelief and mistrust, you have in a manner wearied God. He speaks of God, after the manner of men, as a man afflicted by the ills of others. Whence also the Lord says in Isaiah Isa 1:14, "I am weary to bear them," and Isa 43:24, "thou hast made Me to serve with thy sins; thou hast wearied Me with thine iniquities." In like way the Apostle says Eph 4:30.
With the same contumacy as before, and unconsciousness of sin, they ask, "Wherein?" It is the old temptation at the prosperity of the wicked. "Does God love the wicked? if not, why does He not punish them?" "Grieve not the Holy Spirit of God." "The people, when returned from Babylon, seeing all the nations around, and the Babylonians themselves, serving idols but abounding in wealth, strong in body, possessing all which is accounted good in this world, and themselves, who had the knowledge of God, overwhelmed with want, hunger, servitude, is scandalized and says, 'There is no providence in human things; all things are borne along by blind chance, and not governed by the judgment of God; nay rather, things evil please Him, things good displease Him; or if God does discriminate all things, where is His equitable and just judgment?' Questions of this sort minds, which believe not in the world to come, daily raise to God, when they see the wicked in power, the saints in low estate; such as Lazarus, whom we read of in the Gospel, who, before the gate of the rich man in his purple, desires to support his hungry soul with the crumbs which are thrown away from the remnants of the table, while the rich man is of such savagery and cruelty, that he had no pity on his fellow-man, to whom the tongues of the dogs showed pity; not understanding the time of judgment, nor that those are the true goods, which are for ever, say, He is pleased with the evil, and, Where is the God of judgment?"
Where is the God of the judgment? - o "i. e., of that judgment, the great, most certain, most exact, clearsighted, omniscient, most just, most free, wherein He regards neither powerful nor rich nor gifts, nor anything but justice? For He is the God of the judgment, to whom it belongs by nature to judge all men and things by an exact judgment: for His nature is equity itself, justice itself, providence itself, and that, most just, most wise. To Him it belongs to be the Judge of all, and to exercise strict judgment upon all; and He will exercise it fully on that decisive and last day of the world, which shall be the horizon between this life and the next, parting off time from eternity, heaven from hell, the blessed from the damned foRev_er, through Christ, whom He constituted Judge of all, quick and dead."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: wearied: Psa 95:9, Psa 95:10; Isa 1:14, Isa 7:13, Isa 43:24; Jer 15:6; Eze 16:43; Amo 2:13
Wherein: Mal 2:14, Mal 1:6, Mal 1:7, Mal 3:8
Every: Mal 3:13-15; Job 34:5-9, Job 34:17, Job 34:36, Job 36:17; Psa 73:3-15; Mat 11:18, Mat 11:19
Where: Deu 32:4; Sa1 2:3; Psa 10:11-13; Ecc 8:11; Isa 5:18, Isa 5:19, Isa 30:18; Eze 8:12; Eze 9:9; Zep 1:12; Pe2 3:3, Pe2 3:4
Carl Friedrich Keil and Franz Delitzsch
2:17
"Ye weary Jehovah with your words, and say, Wherewith do we weary? In that ye say, Every evil-doer is good in the eyes of Jehovah, and He takes pleasure in them, or where is the God of judgment?" The persons who are introduced as speaking here are neither the pious Israelites, who were not only pressed down by the weight of their heavy afflictions, but indignant at the prosperity of their godless countrymen, and were thus impelled to give utterance to despairing complaints, and doubts as to the justice of God (Theodoret); nor a middle class between the truly pious and perfectly godless, consisting of those who were led by a certain instinctive need to adopt the faith inherited from the fathers, and sought to fulfil the commandments of the moral law of God, but the foundations of whose faith and piety were not deep enough for them humbly to submit themselves to the marvellous ways of God, so that whenever the dealings of God did not correspond to their expectations, they lost their faith in Him and turned their backs upon Him (Koehler). The whole of the contents of this section are opposed to the first assumption. Those who murmured against God were, according to Mal 3:7., such as had departed like the fathers from the law of God and defrauded God in the tithes and heave-offerings, and with whom those who feared God are contrasted in Mal 2:16. Moreover, the reproach brought against them in Mal 2:17, "Ye weary Jehovah with your words," and in Mal 3:13, "Your words put constraint upon me," show that they do not belong to the righteous, who, while bending under the burden of temptation, appear to have raised similar complaints; as we read for example in Psalm 37; 49, 73. The second view is precluded by the absence, not only of every trace of the nation being divided into three classes, but also of every indication that those who murmured thus had endeavoured to fulfil the commandments of the moral law of God. The answer of the Lord to this murmuring is addressed to the whole nation as one which had departed from His commandments, and defrauded God with the tithes and sacrifices (Mal 3:7-8). The judgment which they wanted to see would fall, according to Mal 3:5, upon the sorcerers, adulterers, and other gross sinners; and in Mal 3:16-18 the only persons distinguished from these are the truly righteous who remember the name of the Lord. It clearly follows from this, that the feelings expressed in Mal 2:17 and Mal 3:13 were not cherished by the whole nation without exception, but only by the great mass of the people, in contrast with whom the small handful of godly men formed a vanishing minority, which is passed over in the attack made upon the spirit prevailing in the nation. This disposition vents itself in the words: Every one who does evil is good in the eyes of God, and Jehovah takes pleasure in the wicked. By עשׂה רע the murmurers mean, not notorious sinners in their midst, but the heathen who enjoyed undisturbed prosperity. To give a reason for this fancy, they inquire, Where is the God of judgment? או, "or," i.e., if this be not the case, as in Job 16:3; Job 22:11, why does not God punish the ungodly heathen? why does He not interpose as judge, if He has no pleasure in the wicked? Such speeches as these the prophet calls הוגע, a wearying of God (cf. Is 43:23-24).
Geneva 1599
2:17 Ye have (d) wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth (e) evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of (f) judgment?
(d) You murmur against God, because he did not hear you as soon as you called.
(e) In thinking that God favoured the wicked, and had no respect for those that serve him.
(f) Thus they blasphemed God in condemning his power and justice, because he did not judge according to their imaginings.
John Gill
2:17 Ye have wearied the Lord with your words,.... As well as with their actions; see Is 43:24 this is said after the manner of men, they saying those things which were displeasing and provoking to him, and which he could not bear to hear; or otherwise weariness properly cannot be attributed to God:
Yet ye say, Wherein have we wearied him? as if they were clear and innocent; or, as the Targum, "if ye should say"; though they might not express themselves in words in such an impudent manner; yet should they say so in their hearts, or supposing they should utter such words with their lips, out of the abundance of their evil hearts, the answer is ready:
When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; which they concluded from the prosperity of the wicked, and the afflictions of the righteous; so murmuring at, and complaining of, the providence of God; he acting as if he delighted in wicked men, and as if they that did evil were the most grateful and acceptable to him:
or, if this was not the case,
Where is the God of judgment? why does he not arise and show himself to be a God that judgeth the earth, by taking vengeance on the wicked, and granting prosperity to his people? De Dieu takes these last words to be the words of the prophet, and thinks that is a particle of exclamation, and should be rendered "O"; and that the prophet expresses his wonder at the patience and longsuffering of God in bearing such impiety and blasphemy as before delivered. The Septuagint and Arabic versions are, "where is the God of righteousness?" either God the Father, who is righteous in all his ways, and faithful in the fulfilment of all his promises; or, Christ the Lord our righteousness, who was to come, and is come into this world for judgment, as well as to bring in an everlasting righteousness. This may be considered as a scoff of wicked men at the long delay of the Messiah's coming, when they expected outward prosperity and happiness; just as the scoffers in the last day will mock at the promise of his second coming, 2Pet 3:3 and so the words, with which the next chapter begins Mal 3:1, are an answer to these.
John Wesley
2:17 Your words - Your perverse reasoning, and impious quarrellings against God. Is good - This wicked inference they drew, from their prosperity in the world. He delighteth in them - As appears (say these atheists) by his prospering them. Where is the God of judgment - If he is there, judging and governing the world, why does he not punish these men?
Robert Jamieson, A. R. Fausset and David Brown
2:17 wearied . . . Lord-- (Is 43:24). This verse forms the transition to Mal 3:1, &c. The Jewish skeptics of that day said virtually, God delighteth in evil-doers (inferring this from the prosperity of the surrounding heathen, while they, the Jews, were comparatively not prosperous: forgetting that their attendance to minor and external duties did not make up for their neglect of the weightier duties of the law; for example, the duty they owed their wives, just previously discussed); or (if not) Where (is the proof that He is) the God of judgment? To this the reply (Mal 3:1) is, "The Lord whom ye seek, and whom as messenger of the covenant (that is, divine ratifier of God's covenant with Israel) ye delight in (thinking He will restore Israel to its proper place as first of the nations), shall suddenly come," not as a Restorer of Israel temporally, but as a consuming Judge against Jerusalem (Amos 5:18-20). The "suddenly" implies the unpreparedness of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive judgment was about to destroy them. So skepticism shall be rife before Christ's second coming. He shall suddenly and unexpectedly come then also as a consuming Judge to unbelievers (2Pet 3:3-4). Then, too, they shall affect to seek His coming, while really denying it (Is 5:19; Jer 17:15; Ezek 12:22, Ezek 12:27).