Երեմիա / Jeremiah - 11 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–8. Пророк как провозвестник божественного закона. 9–17. Упорство народа и его отвержение. 16–23. Заговор против Иеремии в Анафофе
1-8: Пророк выступает как свидетель и провозвестник божественного завета, который некогда был заключен между Иеговою и Израилем при Синае. Он должен напоминать об этом завете и его условиях не только жителям Иерусалима, но и других городов Иудеи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. God by the prophet puts the people in mind of the covenant he had made with their fathers, and how much he had insisted upon it, as the condition of the covenant, that they should be obedient to him, ver. 1-7. II. He charges it upon them that they, in succession to their fathers, and in confederacy among themselves, had obstinately refused to obey him, ver. 8-10. III. He threatens to punish them with utter ruin for their disobedience, especially for their idolatry (ver. 11, 13), and tells them that their idols should not save them (ver. 12), that their prophets should not pray for them (ver. 14); he also justifies his proceedings herein, they having brought all this mischief upon themselves by their own folly and wilfulness, ver. 15-17. IV. Here is an account of a conspiracy formed against Jeremiah by his fellow-citizens, the men of Anathoth; God's discovery of it to him (ver. 18, 19), his prayer against them (ver. 20), and a prediction of God's judgments upon them for it, ver. 21-23.
Adam Clarke: Commentary on the Bible - 1831
The prophet proclaims the tenor of God's covenant with the Jews of old, Jer 11:1-5; and then reproves them for their hereditary disobedience, Jer 11:6-19. In consequence of this the Almighty is introduced, declaring he will show them no pity, Jer 11:11-13; forbidding Jeremiah to intercede, Jer 11:14; rejecting their sacrifices, Jer 11:15; and in a word, condemning this fair but unfruitful tree to the fire, Jer 11:16, Jer 11:17. In what remains of the chapter the prophet predicts evil to his neighbors of Anathoth, who had conspired against him, Jer 11:18-23. "Let us," said they, "destroy this tree, with the fruit thereof," etc., alluding to what Jeremiah had said in the sixteenth verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 11:1, Jeremiah proclaims God's covenant; Jer 11:8, rebukes the Jews' disobeying thereof; Jer 11:11, prophesies evils to come upon them; Jer 11:18, and upon the men of Anathoth, for conspiring to kill him.
Carl Friedrich Keil and Franz Delitzsch

Judah's Faithlessness to Covenant Obligations, and the Consequences Thereof - Jeremiah 11-13
In the first part of this compilation of discourses (Jer 11:1-17) Judah is upbraided for disloyalty to the covenant, on account of which people and kingdom are threatened with sore disaster. In the second part (11:18-12:17), the murderous attempt of the people of Anathoth against the prophet's life (Jer 11:18-23) gives occasion for a description of Judah's irreclaimable perverseness; while Jeremiah's expostulation with God as to the prosperity of godless men, and the reproof therefor received by him from God (Jer 12:1-6), call forth an announcement that, in spite of God's long-suffering, judgment on Judah and all nations will not be for ever deferred (Jer 12:7-17). Finally, in the third part, Jer 13, we have first a further account, by means of a symbolical action to be performed by the prophet, of the abasement of Judah's pride in banishment to Euphrates (Jer 11:1-11); and next, an account of the judgment about to fall on Judah in the destruction of Jerusalem, and this both in figurative and in direct language (Jer 11:12 -27).
From the contents of the discourses it appears unquestionable that we have here, gathered into the unity of a written record, various oral addresses of Jeremiah, together with some of the experiences that befell him in the exercise of his calling. There is no foundation for the assertion, that Jer 12:7-17 is a self-complete prophetic discourse (Hitz.), or a supplement to the rest, written in the last years of Jehoiakim (Graf); nor for the assumption of several commentators, that the composition of c. 13 falls into the time of Jehoiachin - as will be shown when we come to expound the passages referred to. The discourse throughout contains nothing that might not have been spoken or have happened in the time of Josiah; nor have we here any data for determining precisely the dates of the several portions of the whole discourse.
John Gill
INTRODUCTION TO JEREMIAH 11
This chapter gives an account of the covenant God had made with the people of the Jews; their breach of it; and the evils threatened them on that account; and particularly against the men of Anathoth, for their ill treatment of the prophet. It begins with the order to Jeremiah to rehearse the words of the covenant in the ears of the men of Judah and Jerusalem, Jer 11:1, which covenant is described by the sanction of it; a curse in case of disobedience; and a promise of being their God, and bringing them into the good land, in case of obedience; and by the time when it was made, when the Israelites were brought out of Egypt, Jer 10:3, which order, the prophet agreeing to, is repeated, Jer 10:5 declaring the earnest protestation and exhortation of God to obey it, which they not observing, were threatened with the curses of it, Jer 11:7, the present Jews doing as their forefathers had done, breaking the covenant, particularly by their idolatry, are threatened also with punishment they should not escape, Jer 11:9 which is aggravated by a resolution to show no regard to their cries, Jer 11:11, by the impotence of their idols to save them, though so numerous, Jer 11:12, by forbidding the prophet to pray for them, Jer 11:14, by their having no longer a place and protection in the house of God, because of their wickedness, Jer 11:15, by comparing their former and present state together, having been as a beautiful and fruitful olive tree, but now burnt, and its branches broken, Jer 11:16, next follows an account of a design of the men of Anathoth against the prophet, to take away his life, which he was ignorant of, till the Lord gave him knowledge of it, Jer 11:17, when he imprecates vengeance on them, Jer 11:20, and, under a spirit of prophecy from the Lord, foretells their utter ruin and destruction, Jer 11:21.
11:111:1: Բանն որ եղեւ առ Երեմիա՝ ՚ի Տեառնէ եւ ասէ.
1 Երեմիային ուղղելով իր խօսքը՝ Տէրն ասում է.
11 Ահա խօսքը, որ Տէրոջը կողմէ Երեմիային եղաւ՝ ըսելով.
Բանն որ եղեւ առ Երեմիա ի Տեառնէ եւ ասէ:

11:1: Բանն որ եղեւ առ Երեմիա՝ ՚ի Տեառնէ եւ ասէ.
1 Երեմիային ուղղելով իր խօսքը՝ Տէրն ասում է.
11 Ահա խօսքը, որ Տէրոջը կողմէ Երեմիային եղաւ՝ ըսելով.
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11:111:1 Слово, которое было к Иеремии от Господа:
11:1 ὁ ο the λόγος λογος word; log ὁ ο the γενόμενος γινομαι happen; become παρὰ παρα from; by κυρίου κυριος lord; master πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias λέγων λεγω tell; declare
11:1 הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֣ה hāyˈā היה be אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
11:1. verbum quod factum est ad Hieremiam a Domino dicensThe word that came from the Lord to Jeremias, saying:
1. The word that came to Jeremiah from the LORD, saying,
11:1. The word that came from the Lord to Jeremiah, saying:
11:1. The word that came to Jeremiah from the LORD, saying,
The word that came to Jeremiah from the LORD, saying:

11:1 Слово, которое было к Иеремии от Господа:
11:1
ο the
λόγος λογος word; log
ο the
γενόμενος γινομαι happen; become
παρὰ παρα from; by
κυρίου κυριος lord; master
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
λέγων λεγω tell; declare
11:1
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֣ה hāyˈā היה be
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
11:1. verbum quod factum est ad Hieremiam a Domino dicens
The word that came from the Lord to Jeremias, saying:
11:1. The word that came from the Lord to Jeremiah, saying:
11:1. The word that came to Jeremiah from the LORD, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word that came to Jeremiah from the LORD, saying, 2 Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; 3 And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant, 4 Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: 5 That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD. 6 Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. 7 For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. 8 Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not. 9 And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. 10 They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
The prophet here, as prosecutor in God's name, draws up an indictment against the Jews for wilful disobedience to the commands of their rightful Sovereign. For the more solemn management of this charge,
I. He produces the commission he had to draw up the charge against them. He did not take pleasure in accusing the children of his people, but God commanded him to speak it to the men of Judah, v. 1, 2. In the original it is plural: Speak you this. For what he said to Jeremiah was the same that he gave in charge to all his servants the prophets. They none of them said any other than what Moses, in the law, had said; to that therefore they must refer themselves, and direct the people: "Hear the words of this covenant; turn to your Bibles, be judged by them." Jeremiah must now proclaim this in the cities of Judah and the streets of Jerusalem, that all may hear, for all are concerned. All the words of reproof and conviction which the prophets spoke were grounded upon the words of the covenant, and agreed with that; and therefore "hear these words, and understand by them upon what terms you stood with God at first; and then, by comparing yourselves with the covenant, you will soon be aware upon what terms you now stand with him."
II. He opens the charter upon which their state was founded and by which they held their privileges. They had forgotten the tenour of it, and lived as if they thought that the grant was absolute and that they might do what they pleased and yet have what God had promised, or as if they thought that the keeping up of the ceremonial observances was all that God required of them. He therefore shows them, with all possible plainness, that the thing God insisted upon was obedience, which was better than sacrifice. He said, Obey my voice, v. 4 and again v. 7. "Own God for your Master; give up yourselves to him as his subjects and servants; attend to all the declarations of his mind and will, and make conscience of complying with them. Do my commandments, not only in some things, but according to all which I command you; make conscience of moral duties especially, and rest not in those that are merely ritual; hear the words of the covenant, and do them." 1. This was the original contract between God and them, when he first formed them into a people. It was what he commanded their fathers when he first brought them forth out of the land of Egypt, v. 4 and v. 7. He never intended to take them under his guidance and protection upon any other terms. This was what he required from them in gratitude for the great things he did for them when he brought them from the iron furnace. He redeemed them out of the service of the Egyptians, which was perfect slavery, that he might take them into his own service, which is perfect freedom, Luke i. 74, 75. 2. This was not only laid before them then, but it was with the greatest importunity imaginable pressed upon them, v. 7. God not only commanded it, but earnestly protested it to their fathers, when he brought them into covenant with himself. Moses inculcated it again and again, by precept upon precept and line upon line. 3. This was made the condition of the relation between and God, which was so much their honour and privilege: "So shall you be my people and I will be your God; I will own you for mine, and you may call upon me as yours;" this intimates that, if they refused to obey, they could no longer claim the benefit of the relation. 4. It was upon these terms that the land of Canaan was given them for a possession: Obey my voice, that I may perform the oath sworn to your fathers, to give them a land flowing with milk and honey, v. 5. God was ready to fulfil the promise, but then they must fulfil the condition; if not, the promise is void, and it is just with God to turn them out of possession. Being brought in upon their good behaviour, they had no wrong done them if they were turned out upon their ill behaviour. Obedience was the rent reserved by the lease, with a power to re-enter for non-payment. 5. This obedience was not only made a condition of the blessing, but was required under the penalty of a curse. This is mentioned first here (v. 3), that they might, if possible, be awakened by the terrors of the Lord: Cursed be the man, though it were but a single person, that obeys not the words of this covenant, much more when it is the body of the nation that rebels. There are curses of the covenant as well as blessings: and Moses set before them not only life and good, but death and evil (Deut. xxx. 15), so that they had fair warning given them of the fatal consequences of disobedience. 6. Lest this covenant should be forgotten, and, because out of mind, should be thought out of date, God had from time to time called to them to remember it, and by his servants the prophets had made a continual claim of this rent, so that they could not plead, in excuse of their non-payment, that it had never been demanded; from the day when he brought them out of Egypt to this day (and that was nearly 1000 years) he had been, in one way or other, at sundry times and in divers manners, protesting to them the necessity of obedience. God keeps an account how long we have enjoyed the means of grace and how powerful those means have been, how often we have been not only spoken to, but protested to, concerning our duty. 7. This covenant was consented to (v. 5): Then answered I, and said, So be it, O Lord! These are the words of the prophet, expressing either, (1.) His own consent to the covenant for himself, and his desire to have the benefit of it. God promised Canaan to the obedient: "Lord," says he, "I take thee at thy word, I will be obedient; let me have my inheritance in the land of promise, of which Canaan is a type." Or, (2.) His good will, and good wish, that his people might have the benefit of it. "Amen; Lord, let them still be kept in possession of this good land, and not turned out of it; make good the promise to them." Or, (3.) His people's consent to the covenant: "Then answered I, in the name of the people, So be it." Taking it in this sense, it refers to the declared consent which the people gave to the covenant, not only to the precepts of it when they said, All that the Lord shall say unto us we will do and will be obedient, but to the penalties when they said Amen to all the curses upon Mount Ebal. The more solemnly we have engaged ourselves to God the more reason we have to hope that the engagement will be perpetual; and yet here it did not prove so.
III. He charges them with breach of covenant, such a breach as amounted to a forfeiture of their charter, v. 8. God had said again and again, by his law and by his prophets, "Obey my voice, do as you are bidden, and all shall be well;" yet they obeyed not; and, because they were resolved not to submit their souls to God's commandments, they would not so much as incline their ears to them, but got as far as they could out of call: They walked every one in the imagination of their evil heart, followed their own inventions; every man did as his fancy and humour led him, right or wrong, lawful or unlawful, both in their devotions and in their conversations; see ch. vii. 24. What then could they expect, but to fall under the curse of the covenant, since they would not comply with the commands and conditions of it? Therefore I will bring upon them all the words of this covenant, that is, all the threatenings contained in it, because they did not what they were commanded. Note, The words of the covenant shall not fall to the ground. If we do not by our obedience qualify ourselves for the blessings of it, we shall by our disobedience bring ourselves under the curses of it. That which aggravated their defection from God, and rebellion against him, was that it was general, and as it were by consent, v. 9, 10. Jeremiah himself saw that many lived in open disobedience to God, but the Lord told him that the matter was worse than he thought of: A conspiracy is found among them, by him whose eye is upon the hidden works of darkness. There is a combination against God and religion, a dangerous design formed to overthrow God's government and bring in the pretenders, the counterfeit deities. This intimates that they were wilful and deliberate in wickedness (they rebelled against God, not through incogitancy, but presumptuously, and with a high hand),--that they were subtle and ingenious in wickedness, and carried on their plot against religion with a great deal of art and contrivance,--that they were linked together in the design, and, as is usual among conspirators, engaged to stand by one another in it and to live and die together; they were resolved to go through with it. A cursed conspiracy! O that there were not the like in our day! Observe, 1. What the conspiracy was. They designed to overthrow divine revelation, and set that aside, and persuade people not to hear, not to heed, the words of God. They did all they could to derogate from the authority of the scriptures and to lessen the value of them; they designed to draw people after other gods to serve them, to consult them as their oracles and make court to them as their benefactors. Human reason shall be their god, a light within their god, an infallible judge their god, saints and angels their gods, the god of this or the other nation shall be theirs; thus, under several disguises, they are in the same confederacy against the Lord and against his anointed. 2. Who were in conspiracy. One would have expected find some foreigners ring-leaders in it; but no, (1.) The inhabitants of Jerusalem are in conspiracy with the men of Judah; city and country agree in this, however they may differ in other things. (2.) Those of this generation seem to be in conspiracy with those of the foregoing generation, to carry on the war from age to age against religion: They are turned back to the iniquities of their forefathers, and have risen up in their stead, a seed of evil-doers, and increase of sinful men, Num. xxxii. 14. In Josiah's time there had been a reformation, but after this death the people returned to the idolatries which then they had renounced. (3.) Judah and Israel, the kingdom of the ten tribes and that of the two, that were often at daggers--drawing one with another, were yet in a conspiracy to break the covenant God had made with their fathers, even with the heads of all the twelve tribes. The house of Israel began the revolt, but the house of Judah soon came into the conspiracy. Now what else could be expected but that god should take severe methods, both for the chastising of the conspirators and the crushing of this conspiracy; for none ever hardened his heart thus against God and prospered? He that rolls this stone will find it return upon him.
Adam Clarke: Commentary on the Bible - 1831
11:1: The word that came to Jeremiah - This discourse is supposed to have been delivered in the first year of the reign of Zedekiah. See Dahler.
Albert Barnes: Notes on the Bible - 1834
11:1: The prophecy contained in jer 11-12 seems to belong to an early period of Jeremiah's life. The covenant Jer 11:2 was that renewed by Josiah in his 18th year, after the discovery of the Book of the Law in the temple Kg2 23:3; while Jer 11:13 apparently refers to the public establishment of idolatry by Manasseh Jer 21:3. The people took no hearty part in Josiah's reformation, and the prophet therefore sets before them the consequences that will inevitably fellow upon their disloyalty to their covenant-God. The prophecy was probably called forth by the conspiracy of the men of Judah and of his own relatives of Anathoth to murder Jeremiah Jer 11:18-23; Jer 12:1-6, for such deeds, which but too well represented the nation's whole course, punishment must come, if unrepented of.
Carl Friedrich Keil and Franz Delitzsch
11:1
Judah's Disloyalty to the Covenant, with the Consequences Thereof
In Jer 11:2-8 is a short summary of the covenant made with the fathers; in Jer 11:9-13 is an account of the breaking of this covenant by Judah, and of the calamity which results therefrom; and in Jer 11:14-17 further description of this calamity.
Jer 11:1-8
"The word which came to Jeremiah from Jahveh, saying: Jer 11:2. Hear ye the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem, Jer 11:3. And say thou to them: Thus hath Jahve, the God of Israel, said: Cursed is the man that heareth not the words of this covenant, Jer 11:4. Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying: Hearken to my voice, and do them according to all which I command you; so shall ye be my people, and I will be your God; Jer 11:5. That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. And I answered and said: So be it, Jahveh. Jer 11:6. Then said Jahveh to me: Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying: Hear ye the words of this covenant and do them. Jer 11:7. For I have testified to your fathers in the day that I brought them out of the land of Egypt unto this day, testifying from early morning on: Hearken to my voice! Jer 11:8. But they hearkened not, nor inclined their ear, but walked each in the stubbornness of their evil heart; and so I brought on them all the words of this covenant which I have commanded them to do, and they have not done them."
The form of address, Jer 11:2 : hear ye (שׁמעוּ), and speak ye (דּבּרתּם), is noteworthy since we are not told who are to hear and speak; while at Jer 11:3, in ואמרתּ Jeremiah receives the commission to declare the words of the covenant to the people, and to make known in the cities of Judah, etc. (Jer 11:6). The difficulty is not removed by the plan adopted by Hitz. and Graf from the lxx, of changing ודבּרתּם into ודבּרתּם, "and speak them;" for the שׁמעוּ remains to be dealt with. To whom then, is it addressed? Schleussner proposed to change it into שׁמעה - a purely arbitrary change. In Jer 11:4 "hearing" is used in the sense of giving ear to, obeying. And in no other sense can it be taken in Jer 11:1. "The words of this covenant" are, as is clear from the succeeding context, the words of the covenant recorded in the Pentateuch, known from the reading of the Torah. The call to hear the words thereof can only have the meaning of: to give ear to them, take them to heart. Hence Chr. B. Mich. and Schnur. have referred the words to the Jews: Listen, ye Jews and ye citizens of Jerusalem, to the words of the covenant, and make them know to one another, and exhort one another to observe them. But this paraphrase is hardly consistent with the wording of the verse. Others fancied that the priests and elders were addressed; but if so, these must necessarily have been named. Clearly it is to the prophets in general that the words are spoken, as Kimchi observed; and we must not take "hear ye" as if the covenant was unknown to the prophets, but as intended to remind the prophets of them, that they might enforce them upon the people. Taken thus, this introductory verse serves to exalt the importance of the truths mentioned, to mark them out as truths which God had commanded all the prophets to proclaim. If it be the prophets in general who are addressed in Jer 11:2, the transition to "and say thou" is easily explained. Jeremiah, too, must himself do that which was the bounden duty of all the prophets, must make the men of Judah and Jerusalem call to mind the curse overhanging transgressors of the covenant. The words: Cursed is the man, etc., are taken from Deut 27:26, from the directions for the engagement to keep the covenant, which the people were to solemnise upon their entry into Canaan, and which, acc. to Josh 8:30., they did solemnise. The quotation is made freely from memory. Instead of "that heareth not the words of this covenant," we find in Deut. l.c.: "the confirmeth not (יקים) the words of this law to do them." The choice there of the word יקים is suggested by its connection with the act of solemnisation enjoined. The recitation and promulgation of the law upon Mount Gerizim and Ebal (Deut 27) had no other aim than that of solemnly binding the people to keep or follow the law; and this is what Jeremiah means by "hearing." The law to be established is the law of the covenant, i.e., the covenant made by Jahveh with Israel, and spoken of in Deut 28:68 and Deut 29:8 as the "words of this covenant." This covenant, which Moses had made with the sons of Israel in the land of Moab (Deut 28:68), was but a renewal of that solemnly concluded at Sinai (Ex 24). And so Jeremiah speaks of this covenant as the one which Jahveh commanded the fathers in the day, i.e., at the time, of their leaving Egypt. "In the day that," etc., as in Jer 7:22. "Out of the iron furnace:" this metaphor for the affliction endured by Israel in Egypt is taken from Deut 4:20. The words: hearken unto my voice and do them (the words of the covenant), suggest Deut 27:1-2; and the words: so shall ye be my people, suggest Deut 29:12, a passage which itself points back to ex. Jer 6:7 (Jer 19:5.), Lev 27:12; Deut 7:6, etc. That I may establish, i.e., perform, the oath which I have sworn unto your fathers, i.e., the patriarchs Abraham, Isaac, and Jacob (Deut 7:8, etc.), promising to give them a land flowing, etc. The frequently repeated description of the promised land; cf. Ex 3:8, Ex 3:17; Deut 6:3, etc. כּיּום , as in Deut 2:30; Deut 4:20, etc., is not: at this time, now (Graf), but: as this day, meaning: as is even now the case, sc. that ye still possess this precious land. The assenting reply of the prophet: אמן יהוה, yea, or so be it (γένοιτο, lxx), Lord, corresponds to the אמן with which the people, acc. to Deut 27:15., were to take on themselves the curses attached to the breaking of the law, curses which they did take on themselves when the law was promulgated in Canaan. As the whole congregation did on that occasion, so here the prophet, by his "yea," expresses his adherence to the covenant, and admits that the engagement is yet in full force for the congregation of God; and at the same time indicates that he, on his part, is ready to labour for the fulfilment of the covenant, so that the people may not become liable to the curse of the law.
Jer 11:6-8
Having set forth the curse to which transgressors of the law are exposed, God commands the prophet to proclaim the words of the covenant to the inhabitants of Judah and Jerusalem, and to call upon them to do these. "All these words" are those subsequently specified, i.e., the commandments of the law (cf. Jer 11:2). Jeremiah is to proclaim these, because, in spite of unremitting exhortation to hear and give heed to the voice of the Lord, the fathers had paid no regard thereto. קתא, not: read aloud (Hitz., Graf), but: proclaim, make known, as in Jer 2:2; Jer 3:12, etc. העיד with בּ, to testify against any one, equivalent to: solemnly to enforce on one with importunate counsel and warning; cf. Deut 30:19; Ps 50:7, etc. On השׁכּם והעד, see at Jer 7:13. - But they have not hearkened, Jer 11:8, running almost literally in the words of Jer 7:24. "And I brought upon them," etc., i.e., inflicted upon them the punishments with which transgressors of the law were threatened, which curses had been, in the case of the greater part of the people, the ten tribes, carried to the extreme length, i.e., to the length of their banishment from their own land into the midst of the heathen; cf. 4Kings 17:13.
Jer 11:9-13
The people's breach of the covenant, and the consequences of this. - Jer 11:9. "And Jahveh said unto me: Conspiracy is found among the men of Judah and the inhabitants of Jerusalem. Jer 11:10. They are turned back to the iniquities of their forefathers, which refused to give ear to my words, and they are gone after other gods to serve them; the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Jer 11:11. Behold, I bring evil upon them, from which they cannot escape; and though they cry to me, I will not hear them. Jer 11:12. And the cities of Judah and the inhabitants of Jerusalem shall go and cry unto the gods unto whom they offer incense, but they shall not help them in the time of their trouble. Jer 11:13. For as many as are thy cities, so many are thy gods become, O Judah; and as many as are the streets of Jerusalem, so many altars have ye set up to Shame, altars to offer odours to Baal."
Jeremiah is once more to enforce the words of the covenant upon the people, because they have broken the covenant, returned to the idolatry of the fathers. Conspiracy is found, is to be seen. The people's defection from Jahveh, their breach of faith towards the covenant God, is called conspiracy, because it had become as universal as if it had been initiated by a formal preconcertment. "The former fathers," forefathers of the people, are the Israelites under Moses, who broke the covenant by idolatry while still at Sinai, and those of the time of the Judges. With והמּה the subject is changed; "they" are not the forefathers, but the prophet's contemporaries. In the last clause of Jer 11:10 is comprehended the apostasy of the whole people: Like Israel, Judah too has broken the covenant. Israel has been punished for this by being cast out among the heathen, the like doom awaits Judah.
Jer 11:11-13
Because of the covenant broken, the Lord will bring on Judah and Jerusalem evil out of which they shall not come forth, i.e., not merely, from which they shall not escape safely, but: in which they shall find no way of rescue; for it in this calamity they cry to the Lord, He will not hear them. Nor will the gods whom they serve, i.e., the false gods, help them then. As to "as many as are," etc., see on Jer 2:28. "(The) Shame," i.e., Baal, as at Jer 3:24.
Jer 11:14-17
Neither entreaty on their behalf nor their hypocritical worship will avert judgment. - Jer 11:14. "But thou, pray not for this people, neither lift up for them cry or prayer; for I hear them not in the time that they cry unto me for their trouble. Jer 11:15. What would my beloved in my house? they who practise guile? Shall vows and holy flesh remove they calamity from thee? then mayest thou exult. Jer 11:16. A green olive, fair for its goodly fruit, Jahveh called thy name; with the noise of great tumult He set fire to it, and its branches brake. Jer 11:17. And Jahveh of hosts, that planted thee, hath decreed evil against thee, for the evil of the house of Israel and of the house of Judah which they themselves have done, to provoke me, in that they have offered odours to Baal."
We have already, in Jer 7:16, met with the declaration that the Lord will not accept any intercession for the covenant-breaking people (Jer 11:14); the termination of this verse differs slightly in the turn to takes. - בּעד רעתם the ancient commentators have almost unanimously rendered: tempore mali eorum, as if they had read בּעת (this is, in fact, the reading of some codd.); but hardly on sufficient grounds. בּעד gives a suitable sense, with the force of the Greek ἀμφί, which, like the German um, passes into the sense of wegen, as the English about passes into that of concerning. - In Jer 11:15-17 we have the reason why the Lord will hear neither the prophet's supplication nor the people's cry in their time of need. Jer 11:15 is very obscure; and from the Masoretic text it is hardly possible to obtain a suitable sense. "The beloved" of Jahveh is Judah, the covenant people; cf. Deut 33:12, where Benjamin is so called, and Jer 12:7, where the Lord calls His people ידידוּת נפשׁי. "What is to my beloved in my house?" i.e., what has my people to do in my house - what does it want there? "My house" is the temple of the Lord in Jerusalem, as appears from the mention of holy flesh in the second clause. The main difficulty lies in the words עשׂותהּ המזמּתה הרבּים. Hitz. takes עשׂותהּ to be the subject of the clause, and makes the suffix point back to ידידי, which, as collective, is to be construed generis faem.: what should the accomplishment of his plans be to my beloved in my house? But as adverse to this we must note, a. the improbability of ידיד as used of the people being feminine; b. the fact that even if we adopt Hitz.'s change of המזמּתה into המזמּות, yet the latter word does not mean plans or designs to bring offerings. The phrase is clearly to be taken by itself as a continuation of the question; and the suffix to be regarded, with Ew., Umbr., etc., as pointing, in the Aramaic fashion, to the object following: they who practise guile. מזמּה, a thinking out, devising, usually of hurtful schemes, here guile, as in Ps 139:20; Job 21:27. What is meant is the hypocrisy of cloaking their apostasy from God by offering sacrifices in the temple, of concealing their idolatry and passing themselves off as worshippers of Jahve. On the form מזמּתה, see Ew. 173, g, Gesen. 80, Rem. 2,f. הרבּים makes no sense. It belongs manifestly to the words which follow; for it can neither be subject to עשׂותהּ, nor can it be joined to המזמּתה as its genitive. The lxx render: μὴ εὐχαὶ καὶ κρέα ἅγια ἀφελοῦσιν ἀπὸ σοῦ τὰς κακίας σου; and following this, Dathe, Dahl., Ew., Hitz. hold הנדרים to be the original reading. On the other hand, Maur., Graf, and Ng. think we should read הרנּים (after Ps 32:7) or הרנּים myinirah, crying, loud supplication; on the ground of Buxtorf's hint, Anticrit. p. 661, that probably the Alexandrians had הרבּים in their text, but, changing the ב for נ, read הרנים. We must make our choice between these two conjectures; for even if הרבּים did not stand in the codex used by the Alexandrians, it cannot have been the original word. The form רנּים is, indeed, sufficiently attested by רנּי פלט, Ps 32:7; but the meaning of exultation which it has there is here wholly out of place. And we find no case of a plural to רנּה, which means both exultation and piteous, beseeching cry (e.g., Jer 7:16). So that, although רנּה is in the lxx occasionally rendered by δέησις (Jer 11:14; Jer 14:12, etc.) or προσευχή (3Kings 8:28), we prefer the conjecture הנדרים; for "vow" is in better keeping with "holy flesh," i.e., flesh of sacrifice, Hag 2:12, since the vow was generally carried out by offering sacrifice. - Nor do the following words, 'יעברוּ מעליך וגו, convey any meaning, without some alteration. As quoted above, they may be translated: shall pass away from thee. But this can mean neither: they shall be torn from thee, nor: they shall disappoint thee. And even if this force did lie in the words, no statement can begin with the following כּי רעתכי gniwollo. If this be a protasis, the verb is wanting. We shall have to change it, after the manner of the lxx, to יעברוּ מעליכי רעתכי: shall vows and holy flesh (sacrifice) avert thine evil from thee? For the form יעברוּ as Hiph. cf. ידרכוּ, Jer 9:2. "Thine evil" with the double force: thy sin and shame, and the disaster impending, i.e., sin and (judicial) suffering. There is no occasion for any further changes. אז, rendered ἤ by the lxx, and so read או by them, may be completely vindicated: then, i.e., if this were the case, if thou couldst avert calamity by sacrifice, then mightest thou exult. Thus we obtain the following as the sense of the whole verse: What mean my people in my temple with their hypocritical sacrifices? Can vows and offerings, presented by you there, avert calamity from you? If it could be so, well might you shout for joy.
Jer 11:16-17
This idea is carried on in Jer 11:16, Jer 11:17. Judah (Israel) was truly a noble planting of God's, but by defection from the Lord, its God and Creator, it has drawn down on itself this ruin. Jahveh called Judah a green olive with splendid fruit. For a comparison of Israel to an olive, cf. Hos 14:7, Ps. 52:10; Ps 128:3. The fruit of the tree is the nation in its individual members. The naming of the name is the representation of the state of the case, and so here: the growth and prosperity of the people. The contrasted state is introduced by לקול ה' without adversative particle, and is thus made to seem the more abrupt and violent (Hitz.). Noise of tumult (המלּה, occurring besides here only in Ezek 1:24 as equivalent to המון), i.e., of the tumult of war, cf. Is 13:4; not: roar of the thunderstorm or crash of thunder (Ng., Graf). עליה for בּהּ (OT:871a), cf. Jer 17:27; Jer 21:14, etc. The suffix is regulated by the thing represented by the olive, i.e., Judah as a kingdom. Its branches brake; רעע, elsewhere only transitive, here intransitive, analogously to רצץ in Is 42:4. Hitz. renders less suitably: its branches look bad, as being charred, robbed of their gay adornment. On this head cf. Ezek 31:12. The setting of fire to the olive tree Israel came about through its enemies, who broke up one part of the kingdom after the other, who had already destroyed the kingdom of the ten tribes, and were now about to destroy Judah next. That the words apply not to Judah only, but to Israel as well, appears from Jer 11:17, where the Lord, who has planted Israel, is said to have spoken, i.e., decreed evil for the sin of the two houses, Israel and Judah. דּבּר is not directly = decree, but intimates also the utterance of the decree by the prophet. להם after עשׂוּ is dat. incomm.: the evil which they have done to their hurt; cf. Jer 44:3, where the dative is wanting. Hitz. finds in להם an intimation of voluntary action, as throwing back the deed upon the subject as an act of free choice; cf. Ew. 315, a.
John Gill
11:1 The word that came to Jeremiah from the Lord, saying. Here seems to begin a new prophecy; but when it was, and under what reign, and what time between this and the former, is not known; however, it was from the Lord, and so to be regarded.
11:211:2: Լուարո՛ւք զբան ուխտիս այսորիկ, եւ խօսեցարո՛ւք ընդ արսդ Յուդայ՝ եւ ընդ բնակիչսդ Երուսաղեմի[11115]։ [11115] Ոմանք. Զբանս ուխտիս... ընդ արս... եւ ընդ բնակիչս Երուսաղեմի։
2 «Լսեցէ՛ք այս ուխտի պայմանը եւ յայտնեցէ՛ք Յուդայի երկրի մարդկանց ու Երուսաղէմի բնակինչներին:
2 «Այս ուխտին խօսքերուն մտիկ ըրէ՛ք եւ Յուդայի մարդոցը ու Երուսաղէմի բոլոր բնակիչներուն ալ յայտնեցէ՛ք։ Եւ դուն անոնց ըսէ՛.
Լուարուք զբան ուխտիս այսորիկ, եւ խօսեցարուք ընդ արսդ Յուդայ եւ ընդ բնակիչսդ Երուսաղեմի:

11:2: Լուարո՛ւք զբան ուխտիս այսորիկ, եւ խօսեցարո՛ւք ընդ արսդ Յուդայ՝ եւ ընդ բնակիչսդ Երուսաղեմի[11115]։
[11115] Ոմանք. Զբանս ուխտիս... ընդ արս... եւ ընդ բնակիչս Երուսաղեմի։
2 «Լսեցէ՛ք այս ուխտի պայմանը եւ յայտնեցէ՛ք Յուդայի երկրի մարդկանց ու Երուսաղէմի բնակինչներին:
2 «Այս ուխտին խօսքերուն մտիկ ըրէ՛ք եւ Յուդայի մարդոցը ու Երուսաղէմի բոլոր բնակիչներուն ալ յայտնեցէ՛ք։ Եւ դուն անոնց ըսէ՛.
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 слушайте слова завета сего и скажите мужам Иуды и жителям Иерусалима;
11:2 ἀκούσατε ακουω hear τοὺς ο the λόγους λογος word; log τῆς ο the διαθήκης διαθηκη covenant ταύτης ουτος this; he καὶ και and; even λαλήσεις λαλεω talk; speak πρὸς προς to; toward ἄνδρας ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even πρὸς προς to; toward τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem
11:2 שִׁמְע֕וּ šimʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֖י divrˌê דָּבָר word הַ ha הַ the בְּרִ֣ית bbᵊrˈîṯ בְּרִית covenant הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וְ wᵊ וְ and דִבַּרְתָּם֙ ḏibbartˌām דבר speak אֶל־ ʔel- אֶל to אִ֣ישׁ ʔˈîš אִישׁ man יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and עַל־ ʕal- עַל upon יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
11:2. audite verba pacti huius et loquimini ad viros Iuda et habitatores HierusalemHear ye the words of this covenant, and speak to the men of Juda, and to the inhabitants of Jerusalem,
2. Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;
11:2. “Listen to the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem.
11:2. Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem:

11:2 слушайте слова завета сего и скажите мужам Иуды и жителям Иерусалима;
11:2
ἀκούσατε ακουω hear
τοὺς ο the
λόγους λογος word; log
τῆς ο the
διαθήκης διαθηκη covenant
ταύτης ουτος this; he
καὶ και and; even
λαλήσεις λαλεω talk; speak
πρὸς προς to; toward
ἄνδρας ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
11:2
שִׁמְע֕וּ šimʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֖י divrˌê דָּבָר word
הַ ha הַ the
בְּרִ֣ית bbᵊrˈîṯ בְּרִית covenant
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וְ wᵊ וְ and
דִבַּרְתָּם֙ ḏibbartˌām דבר speak
אֶל־ ʔel- אֶל to
אִ֣ישׁ ʔˈîš אִישׁ man
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
11:2. audite verba pacti huius et loquimini ad viros Iuda et habitatores Hierusalem
Hear ye the words of this covenant, and speak to the men of Juda, and to the inhabitants of Jerusalem,
11:2. “Listen to the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem.
11:2. Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Слушайте — скажите. Здесь содержится повеление, обращенное не только к Иеремии, но и к другим пророкам его времени. — Завета сего. Здесь очевидное указание на найденную при Иосии "книгу Завета" (см. Т. Б. т. 2-й с. 530–531). Иеремия должен был особенно обстоятельно разъяснять все условия союза, заключенного некогда между Иеговою и еврейским народом.
Adam Clarke: Commentary on the Bible - 1831
11:2: Hear ye the words of this covenant - It is possible that the prophet caused the words of the covenant made with their fathers in the desert (Exo 24:4-8) to be read to them on this occasion; or, at least, the blessings and the cursings which Moses caused to be pronounced to the people as soon as they had set foot in Canaan, Deuteronomy 27, 28.
Albert Barnes: Notes on the Bible - 1834
11:2: The words of this covenant - The phrase used Kg2 23:3 to describe the contents of the Book of the Law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: am 3406, bc 598, Jer 11:6, Jer 34:13-16; Exo 19:5; Kg2 11:17, Kg2 23:2, Kg2 23:3; Ch2 23:16, Ch2 29:10; Ch2 34:31
John Gill
11:2 Hear ye the words of this covenant,.... Which. Dr. Lightfoot understands of the covenant lately made in the times of Josiah, upon finding and reading the law of Moses, 4Kings 23:3, but it seems rather to design the law of Moses itself; or the covenant made with the people of Israel on Mount Horeb, Ex 24:7, or rather which was made with them in the land of Moab, Deut 29:1. The words of it are the things contained in it, the blessings and curses; the order to hear them is in the plural number, and is directed, not to Jeremiah only, but to others with him, the rest of the prophets that were in his days; as Zephaniah, who prophesied, as Kimchi observes, in the reign of Josiah; and there was Baruch his companion; or the priests at Anathoth are here addressed with him; though it is usual, in the Hebrew language, to put one number for another; and Jeremiah, in the next verse, is singly addressed; and the Syriac version renders it in the singular number; perhaps the book of the law might lie before him, and be pointed at; and so he is bid to take it, or "receive" it, as the Targum is, and read and publish it to the Jews, as follows:
and speak unto the men of Judah, and to the inhabitants of Jerusalem: the words of the covenant, and what follows.
John Wesley
11:2 Of this covenant - The covenant here spoken of, was the covenant of the law of God, delivered by Moses, to which the people more than once promised obedience.
Robert Jamieson, A. R. Fausset and David Brown
11:2 EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
this covenant--alluding to the book of the law (Deut 31:26) found in the temple by Hilkiah the high priest, five years after Jeremiah's call to the prophetic office (2Ki. 22:8-23:25).
Hear ye--Others besides Jeremiah were to promulgate God's will to the people; it was the duty of the priests to read the law to them (Mal 2:7).
11:311:3: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Անիծեա՛լ լիցի մարդն որ ո՛չ լուիցէ բանից ուխտիս այսորիկ[11116]. [11116] Բազումք. Բանից խրատուս այսորիկ։
3 Եւ կ’ասես նրանց. այսպէս է ասում Տէր Աստուածն Իսրայէլի. “Թող անիծեալ լինի այն մարդը, որը չի ընդունի այս ուխտի պայմանը,
3 Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Անիծեալ ըլլայ այն մարդը, որ մտիկ չ’ըներ այն ուխտին խօսքերուն,
եւ ասասցես ցնոսա. Այսպէս ասէ Տէր Աստուած Իսրայելի. Անիծեալ լիցի մարդն որ ոչ լուիցէ բանից ուխտիս այսորիկ:

11:3: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Անիծեա՛լ լիցի մարդն որ ո՛չ լուիցէ բանից ուխտիս այսորիկ[11116].
[11116] Բազումք. Բանից խրատուս այսորիկ։
3 Եւ կ’ասես նրանց. այսպէս է ասում Տէր Աստուածն Իսրայէլի. “Թող անիծեալ լինի այն մարդը, որը չի ընդունի այս ուխտի պայմանը,
3 Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Անիծեալ ըլլայ այն մարդը, որ մտիկ չ’ըներ այն ուխտին խօսքերուն,
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 и скажи им: так говорит Господь, Бог Израилев: проклят человек, который не послушает слов завета сего,
11:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἐπικατάρατος επικαταρατος cursed ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what οὐκ ου not ἀκούσεται ακουω hear τῶν ο the λόγων λογος word; log τῆς ο the διαθήκης διαθηκη covenant ταύτης ουτος this; he
11:3 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָר֣וּר ʔārˈûr ארר curse הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יִשְׁמַ֔ע yišmˈaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֖י divrˌê דָּבָר word הַ ha הַ the בְּרִ֥ית bbᵊrˌîṯ בְּרִית covenant הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
11:3. et dices ad eos haec dicit Dominus Deus Israhel maledictus vir qui non audierit verba pacti huiusAnd thou shalt say to them: Thus saith the Lord the God of Israel: Cursed is the man that shall not hearken to the words of this covenant,
3. and say thou unto them, Thus saith the LORD, the God of Israel: Cursed be the man that heareth not the words of this covenant,
11:3. And you shall say to them: Thus says the Lord, the God of Israel: Cursed is the man who will not listen to the words of this covenant,
11:3. And say thou unto them, Thus saith the LORD God of Israel; Cursed [be] the man that obeyeth not the words of this covenant,
And say thou unto them, Thus saith the LORD God of Israel; Cursed [be] the man that obeyeth not the words of this covenant:

11:3 и скажи им: так говорит Господь, Бог Израилев: проклят человек, который не послушает слов завета сего,
11:3
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἐπικατάρατος επικαταρατος cursed
ο the
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
οὐκ ου not
ἀκούσεται ακουω hear
τῶν ο the
λόγων λογος word; log
τῆς ο the
διαθήκης διαθηκη covenant
ταύτης ουτος this; he
11:3
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֥ר ʔāmˌar אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אָר֣וּר ʔārˈûr ארר curse
הָ הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יִשְׁמַ֔ע yišmˈaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֖י divrˌê דָּבָר word
הַ ha הַ the
בְּרִ֥ית bbᵊrˌîṯ בְּרִית covenant
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
11:3. et dices ad eos haec dicit Dominus Deus Israhel maledictus vir qui non audierit verba pacti huius
And thou shalt say to them: Thus saith the Lord the God of Israel: Cursed is the man that shall not hearken to the words of this covenant,
11:3. And you shall say to them: Thus says the Lord, the God of Israel: Cursed is the man who will not listen to the words of this covenant,
11:3. And say thou unto them, Thus saith the LORD God of Israel; Cursed [be] the man that obeyeth not the words of this covenant,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:3: Cursed be the man that obeyeth not - After the reading, the prophet appears to sum up the things contained in what was read to them; as if he had said, "Ye hear what the Lord saith unto you: remember, the sum of it is this: The man is cursed who obeyeth not; and he is blessed who obeys. From these declarations God will not depart."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: Deu 27:26, Deu 28:15-68, Deu 29:19, Deu 29:20; Gal 3:10-13
Geneva 1599
11:3 And say thou to them, Thus saith the LORD God of Israel; (a) Cursed [be] the man that obeyeth not the words of this covenant,
(a) He calls the Jews to the consideration of God's mercy, who freely chose them, made a covenant of eternal happiness with them and how he ever performed it on his behalf and how they ever showed themselves rebellious and ingrate toward him, and broke it on their part, and so are subject to the curse of the law, (Deut 27:26).
John Gill
11:3 And say thou unto them,.... This shows that the command of publishing the law or covenant was, however, principally given to Jeremiah:
thus saith the Lord, the God of Israel; that made them, and brought them out of Egypt, and made a covenant with them, and had taken care of them, and had bestowed many favours upon them:
cursed be the man that obeyeth not the words of this covenant; which the prophet, it may be, had in his hands, even the book of the law, and held it forth unto them, while he was speaking; the language of which is, cursed is everyone that does not constantly and perfectly perform what is contained in it, Deut 27:26.
Robert Jamieson, A. R. Fausset and David Brown
11:3 (Deut 27:26; Gal 3:10).
11:411:4: զոր պատուիրեցի հարցն ձերոց, յաւուր յորում հանի զնոսա յերկրէն Եգիպտացւոց՝ ՚ի հնոցէ երկաթոյն. եւ ասեմ. Լուարո՛ւք ձայնի իմում, եւ արարէ՛ք զայդ ըստ ամենայնի զոր ինչ պատուիրեմ ձեզ. եւ եղիջիք ինձ ՚ի ժողովո՛ւրդ, եւ ես եղէց ձե՛զ յԱստուած[11117]։ [11117] Յօրինակին պակասէր. Եւ եղիջիք ինձ ՚ի ժողովուրդ։
4 որ աւանդել եմ ձեր հայրերին այն օրը, երբ նրանց հանում էի Եգիպտացիների երկրից՝ երկաթէ հնոցից. ասում եմ. ‘ Ակա՛նջ դրէք իմ ձայնին եւ, ինչ որ պատուիրեմ ձեզ, կատարեցէ՛ք ըստ ամենայնի, ու դուք իմ ժողովուրդը կը լինէք, իսկ ես՝ ձեր Աստուածը”:
4 Որոնք ես ձեր հայրերուն պատուիրեցի Եգիպտոսի երկրէն, այն երկաթի հնոցէն զանոնք հանած օրս ու ըսի. ‘Իմ ձայնիս մտիկ ըրէ՛ք ու ձեզի հրամայածս գործադրեցէ՛ք, որպէս զի դուք իմ ժողովուրդս ըլլաք ու ես ձեր Աստուածը ըլլամ.
զոր պատուիրեցի հարցն ձերոց, յաւուր յորում հանի զնոսա յերկրէն Եգիպտացւոց` ի հնոցէ երկաթոյն. եւ ասեմ. Լուարուք ձայնի իմում, եւ արարէք ըստ ամենայնի զոր ինչ պատուիրեմ ձեզ, եւ եղիջիք ինձ ի ժողովուրդ, եւ ես եղէց ձեզ յԱստուած:

11:4: զոր պատուիրեցի հարցն ձերոց, յաւուր յորում հանի զնոսա յերկրէն Եգիպտացւոց՝ ՚ի հնոցէ երկաթոյն. եւ ասեմ. Լուարո՛ւք ձայնի իմում, եւ արարէ՛ք զայդ ըստ ամենայնի զոր ինչ պատուիրեմ ձեզ. եւ եղիջիք ինձ ՚ի ժողովո՛ւրդ, եւ ես եղէց ձե՛զ յԱստուած[11117]։
[11117] Յօրինակին պակասէր. Եւ եղիջիք ինձ ՚ի ժողովուրդ։
4 որ աւանդել եմ ձեր հայրերին այն օրը, երբ նրանց հանում էի Եգիպտացիների երկրից՝ երկաթէ հնոցից. ասում եմ. ‘ Ակա՛նջ դրէք իմ ձայնին եւ, ինչ որ պատուիրեմ ձեզ, կատարեցէ՛ք ըստ ամենայնի, ու դուք իմ ժողովուրդը կը լինէք, իսկ ես՝ ձեր Աստուածը”:
4 Որոնք ես ձեր հայրերուն պատուիրեցի Եգիպտոսի երկրէն, այն երկաթի հնոցէն զանոնք հանած օրս ու ըսի. ‘Իմ ձայնիս մտիկ ըրէ՛ք ու ձեզի հրամայածս գործադրեցէ՛ք, որպէս զի դուք իմ ժողովուրդս ըլլաք ու ես ձեր Աստուածը ըլլամ.
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 который Я заповедал отцам вашим, когда вывел их из земли Египетской, из железной печи, сказав:
11:4 ἧς ος who; what ἐνετειλάμην εντελλομαι direct; enjoin τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your ἐν εν in ἡμέρᾳ ημερα day ᾗ ος who; what ἀνήγαγον αναγω lead up; head up αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐκ εκ from; out of καμίνου καμινος furnace τῆς ο the σιδηρᾶς σιδηρεος of iron λέγων λεγω tell; declare ἀκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even ποιήσατε ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as ἐὰν εαν and if; unless ἐντείλωμαι εντελλομαι direct; enjoin ὑμῖν υμιν you καὶ και and; even ἔσεσθέ ειμι be μοι μοι me εἰς εις into; for λαόν λαος populace; population καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be ὑμῖν υμιν you εἰς εις into; for θεόν θεος God
11:4 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּ֣יתִי ṣiwwˈîṯî צוה command אֶת־ ʔeṯ- אֵת [object marker] אֲבֹֽותֵיכֶ֡ם ʔᵃvˈôṯêḵˈem אָב father בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הֹוצִיאִֽי־ hôṣîʔˈî- יצא go out אֹותָ֣ם ʔôṯˈām אֵת [object marker] מֵ mē מִן from אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרַיִם֩ miṣrayˌim מִצְרַיִם Egypt מִ mi מִן from כּ֨וּר kkˌûr כּוּר furnace הַ ha הַ the בַּרְזֶ֜ל bbarzˈel בַּרְזֶל iron לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say שִׁמְע֤וּ šimʕˈû שׁמע hear בְ vᵊ בְּ in קֹולִי֙ qôlˌî קֹול sound וַ wa וְ and עֲשִׂיתֶ֣ם ʕᵃśîṯˈem עשׂה make אֹותָ֔ם ʔôṯˈām אֵת [object marker] כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲצַוֶּ֖ה ʔᵃṣawwˌeh צוה command אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] וִ wi וְ and הְיִ֤יתֶם hᵊyˈîṯem היה be לִי֙ lˌî לְ to לְ lᵊ לְ to עָ֔ם ʕˈām עַם people וְ wᵊ וְ and אָ֣נֹכִ֔י ʔˈānōḵˈî אָנֹכִי i אֶהְיֶ֥ה ʔehyˌeh היה be לָכֶ֖ם lāḵˌem לְ to לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
11:4. quod praecepi patribus vestris in die qua eduxi eos de terra Aegypti de fornace ferrea dicens audite vocem meam et facite omnia quae praecipio vobis et eritis mihi in populum et ego ero vobis in DeumWhich I commanded your fathers in the day that I brought them out of the land of Egypt, from the iron furnace, saying: Hear ye my voice, and do all things that I command you: and you shall be my people, and I will be your God:
4. which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:
11:4. which I commanded to your fathers in the day when I led them away from the land of Egypt, away from the iron furnace, saying: Listen to my voice, and do all that I command you, and then you will be my people and I will be your God.
11:4. Which I commanded your fathers in the day [that] I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:
Which I commanded your fathers in the day [that] I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:

11:4 который Я заповедал отцам вашим, когда вывел их из земли Египетской, из железной печи, сказав: <<слушайтесь гласа Моего и делайте все, что Я заповедаю вам, и будете Моим народом, и Я буду вашим Богом,
11:4
ἧς ος who; what
ἐνετειλάμην εντελλομαι direct; enjoin
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
ἐν εν in
ἡμέρᾳ ημερα day
ος who; what
ἀνήγαγον αναγω lead up; head up
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐκ εκ from; out of
καμίνου καμινος furnace
τῆς ο the
σιδηρᾶς σιδηρεος of iron
λέγων λεγω tell; declare
ἀκούσατε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
καὶ και and; even
ποιήσατε ποιεω do; make
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
ἐντείλωμαι εντελλομαι direct; enjoin
ὑμῖν υμιν you
καὶ και and; even
ἔσεσθέ ειμι be
μοι μοι me
εἰς εις into; for
λαόν λαος populace; population
καὶ και and; even
ἐγὼ εγω I
ἔσομαι ειμι be
ὑμῖν υμιν you
εἰς εις into; for
θεόν θεος God
11:4
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּ֣יתִי ṣiwwˈîṯî צוה command
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹֽותֵיכֶ֡ם ʔᵃvˈôṯêḵˈem אָב father
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הֹוצִיאִֽי־ hôṣîʔˈî- יצא go out
אֹותָ֣ם ʔôṯˈām אֵת [object marker]
מֵ מִן from
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרַיִם֩ miṣrayˌim מִצְרַיִם Egypt
מִ mi מִן from
כּ֨וּר kkˌûr כּוּר furnace
הַ ha הַ the
בַּרְזֶ֜ל bbarzˈel בַּרְזֶל iron
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
שִׁמְע֤וּ šimʕˈû שׁמע hear
בְ vᵊ בְּ in
קֹולִי֙ qôlˌî קֹול sound
וַ wa וְ and
עֲשִׂיתֶ֣ם ʕᵃśîṯˈem עשׂה make
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲצַוֶּ֖ה ʔᵃṣawwˌeh צוה command
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
וִ wi וְ and
הְיִ֤יתֶם hᵊyˈîṯem היה be
לִי֙ lˌî לְ to
לְ lᵊ לְ to
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
אָ֣נֹכִ֔י ʔˈānōḵˈî אָנֹכִי i
אֶהְיֶ֥ה ʔehyˌeh היה be
לָכֶ֖ם lāḵˌem לְ to
לֵ לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
11:4. quod praecepi patribus vestris in die qua eduxi eos de terra Aegypti de fornace ferrea dicens audite vocem meam et facite omnia quae praecipio vobis et eritis mihi in populum et ego ero vobis in Deum
Which I commanded your fathers in the day that I brought them out of the land of Egypt, from the iron furnace, saying: Hear ye my voice, and do all things that I command you: and you shall be my people, and I will be your God:
11:4. which I commanded to your fathers in the day when I led them away from the land of Egypt, away from the iron furnace, saying: Listen to my voice, and do all that I command you, and then you will be my people and I will be your God.
11:4. Which I commanded your fathers in the day [that] I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:4: From the iron furnace - Rather, out of "the iron furnace," Egypt (see Deu 4:20). The constant reference to Deuteronomy shows how great had been the effect upon Jeremiah's mind of the public recitation of the "Book of the covenant" found in the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: I commanded: Jer 31:32; Exo 24:3-8; Deu 5:2, Deu 5:3, Deu 29:10-15; Eze 20:6-12; Heb 8:8-10
iron: Deu 4:20; Kg1 8:51; Isa 48:10
Obey: Jer 7:22, Jer 7:23, Jer 26:13; Exo 20:6, Exo 23:21, Exo 23:22; Lev 26:3, Lev 26:12; Deu 11:27, Deu 28:1-14; Sa1 15:22; Zac 6:15; Mat 28:20; Heb 5:9
ye be: Jer 24:7, Jer 30:22, Jer 31:31, Jer 31:33, Jer 32:38; Gen 17:8; Lev 26:12; Eze 11:20, Eze 14:11; Eze 36:28, Eze 37:23, Eze 37:27; Zac 8:8, Zac 13:9; Co2 6:16; Heb 8:10
John Gill
11:4 Which I commanded your fathers,.... To observe and keep:
in the day that I brought them forth out of the land of Egypt: that is, quickly after, when they were in the wilderness, and before they came into the land of Canaan. The "day" seems to include the whole time from their coming out of Egypt, to their entrance into Canaan's land; it was in the first year of their coming out from thence that the law was given them on Mount Sinai, Ex 19:1, and it was in the fortieth year, and when they were upon the borders of Canaan, that the covenant was made with them in the land of Moab, Deut 1:3, "from the iron furnace"; meaning Egypt, and their bondage and affliction in it, compared to an iron furnace for the grievousness of it, its long continuance, and the use of it to try and prove them; see Deut 4:20,
saying, obey my voice; in the law:
and do them; the commands of it, the words of the covenant:
according to all which I command you; everything was to be done that was commanded, and as it was commanded; a perfect and uniform obedience is to be yielded to the law, in order to enjoy the blessing, or a penalty is incurred:
so shall ye be my people, and I will be your God; this is the tenor of the covenant of works; covenant interest in God, according to the law, depends upon obedience; that is the condition of it; but the covenant of grace is not clogged with such a condition; but runs absolutely,
they shall be my people, and I will be their God, Jer 32:39.
Robert Jamieson, A. R. Fausset and David Brown
11:4 in the day--that is, when. The Sinaitic covenant was made some time after the exodus, but the two events are so connected as to be viewed as one.
iron furnace-- (Deut 4:20; 3Kings 8:51). "Furnace" expresses the searching ordeal; "iron," the long duration of it. The furnace was of earth, not of iron (Ps 12:6); a furnace, in heat and duration enough to melt even iron. God's deliverance of them from such an ordeal aggravates their present guilt.
do them--namely, the words of the covenant (Jer 11:3).
so, &c.-- (Lev 26:3, Lev 26:12).
11:511:5: Եւ հաստատեցից զերդումն իմ զոր երդուայ հարցն ձերոց, տա՛լ նոցա զերկիրն որ բղխէ զմեղր եւ զկաթն. որպէս եւ այսօր։ Պատասխանի՛ ետու՝ եւ ասեմ. Այո՛ Տէր՝ եղիցի՛։
5 Կը հաստատեմ իմ երդումը, որ երդուեցի ձեր հայրերին՝ տալու նրանց այն երկիրը, որը, ինչպէս եւ այսօր, մեղր ու կաթ է բխեցնում”»: Պատասխանեցի եւ ասացի. «Այո՛, Տէ՛ր, թող այդպէս լինի»:
5 Որպէս զի հաստատեմ այն երդումը, որ ձեր հայրերուն ըրի, այնպիսի երկիր մը տալու անոնց, ուր կաթ ու մեղր կը բղխի, ինչպէս այսօր կ’երեւնայ’։ Եւ ես պատասխան տուի ու ըսի. ‘Ամէն, ո՛վ Տէր’»։
Եւ հաստատեցից զերդումն իմ զոր երդուայ հարցն ձերոց, տալ նոցա զերկիրն որ բղխէ զմեղր եւ զկաթն, որպէս եւ այսօր: Պատասխանի ետու եւ ասեմ. Այո, Տէր, եղիցի:

11:5: Եւ հաստատեցից զերդումն իմ զոր երդուայ հարցն ձերոց, տա՛լ նոցա զերկիրն որ բղխէ զմեղր եւ զկաթն. որպէս եւ այսօր։ Պատասխանի՛ ետու՝ եւ ասեմ. Այո՛ Տէր՝ եղիցի՛։
5 Կը հաստատեմ իմ երդումը, որ երդուեցի ձեր հայրերին՝ տալու նրանց այն երկիրը, որը, ինչպէս եւ այսօր, մեղր ու կաթ է բխեցնում”»: Պատասխանեցի եւ ասացի. «Այո՛, Տէ՛ր, թող այդպէս լինի»:
5 Որպէս զի հաստատեմ այն երդումը, որ ձեր հայրերուն ըրի, այնպիսի երկիր մը տալու անոնց, ուր կաթ ու մեղր կը բղխի, ինչպէս այսօր կ’երեւնայ’։ Եւ ես պատասխան տուի ու ըսի. ‘Ամէն, ո՛վ Տէր’»։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 чтобы исполнить клятву, которою Я клялся отцам вашим дать им землю, текущую молоком и медом, как это ныне>>. И отвечал я, сказав: аминь, Господи!
11:5 ὅπως οπως that way; how στήσω ιστημι stand; establish τὸν ο the ὅρκον ορκος oath μου μου of me; mine ὃν ος who; what ὤμοσα ομνυω swear τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your τοῦ ο the δοῦναι διδωμι give; deposit αὐτοῖς αυτος he; him γῆν γη earth; land ῥέουσαν ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey καθὼς καθως just as / like ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he καὶ και and; even ἀπεκρίθην αποκρινομαι respond καὶ και and; even εἶπα επω say; speak γένοιτο γινομαι happen; become κύριε κυριος lord; master
11:5 לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of הָקִ֨ים hāqˌîm קום arise אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׁבוּעָ֜ה ššᵊvûʕˈā שְׁבוּעָה oath אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֣עְתִּי nišbˈaʕtî שׁבע swear לַ la לְ to אֲבֹֽותֵיכֶ֗ם ʔᵃvˈôṯêḵˈem אָב father לָ lā לְ to תֵ֤ת ṯˈēṯ נתן give לָהֶם֙ lāhˌem לְ to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth זָבַ֥ת zāvˌaṯ זוב flow חָלָ֛ב ḥālˈāv חָלָב milk וּ û וְ and דְבַ֖שׁ ḏᵊvˌaš דְּבַשׁ honey כַּ ka כְּ as † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וָ wā וְ and אַ֥עַן ʔˌaʕan ענה answer וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say אָמֵ֥ן׀ ʔāmˌēn אָמֵן surely יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
11:5. ut suscitem iuramentum quod iuravi patribus vestris daturum me eis terram fluentem lacte et melle sicut est dies haec et respondi et dixi amen DomineThat I may accomplish the oath which I swore to your fathers, to give them a land flowing with milk and honey, as it is this day. And I answered and said: Amen, O Lord.
5. that I may establish the oath which I sware unto your fathers, to give them a land flowing with milk and honey, as at this day. Then answered I, and said, Amen, O LORD.
11:5. So shall I uphold the oath which I swore to your fathers, that I would give them a land flowing with milk and honey, just as it is this day.” And I answered by saying: “Amen, O Lord.”
11:5. That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered I, and said, So be it, O LORD.
That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered I, and said, So be it, O LORD:

11:5 чтобы исполнить клятву, которою Я клялся отцам вашим дать им землю, текущую молоком и медом, как это ныне>>. И отвечал я, сказав: аминь, Господи!
11:5
ὅπως οπως that way; how
στήσω ιστημι stand; establish
τὸν ο the
ὅρκον ορκος oath
μου μου of me; mine
ὃν ος who; what
ὤμοσα ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
τοῦ ο the
δοῦναι διδωμι give; deposit
αὐτοῖς αυτος he; him
γῆν γη earth; land
ῥέουσαν ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
καθὼς καθως just as / like
ο the
ἡμέρα ημερα day
αὕτη ουτος this; he
καὶ και and; even
ἀπεκρίθην αποκρινομαι respond
καὶ και and; even
εἶπα επω say; speak
γένοιτο γινομαι happen; become
κύριε κυριος lord; master
11:5
לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of
הָקִ֨ים hāqˌîm קום arise
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׁבוּעָ֜ה ššᵊvûʕˈā שְׁבוּעָה oath
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִשְׁבַּ֣עְתִּי nišbˈaʕtî שׁבע swear
לַ la לְ to
אֲבֹֽותֵיכֶ֗ם ʔᵃvˈôṯêḵˈem אָב father
לָ לְ to
תֵ֤ת ṯˈēṯ נתן give
לָהֶם֙ lāhˌem לְ to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
זָבַ֥ת zāvˌaṯ זוב flow
חָלָ֛ב ḥālˈāv חָלָב milk
וּ û וְ and
דְבַ֖שׁ ḏᵊvˌaš דְּבַשׁ honey
כַּ ka כְּ as
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וָ וְ and
אַ֥עַן ʔˌaʕan ענה answer
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
אָמֵ֥ן׀ ʔāmˌēn אָמֵן surely
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
11:5. ut suscitem iuramentum quod iuravi patribus vestris daturum me eis terram fluentem lacte et melle sicut est dies haec et respondi et dixi amen Domine
That I may accomplish the oath which I swore to your fathers, to give them a land flowing with milk and honey, as it is this day. And I answered and said: Amen, O Lord.
11:5. So shall I uphold the oath which I swore to your fathers, that I would give them a land flowing with milk and honey, just as it is this day.” And I answered by saying: “Amen, O Lord.”
11:5. That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered I, and said, So be it, O LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:5: So be it, O Lord - Let thy promises be fulfilled; and let the incorrigible beware of thy threatenings!
Albert Barnes: Notes on the Bible - 1834
11:5: As it is this day - God had kept the terms of the covenant. Whether the promised land would permanently remain the property of the Jews would depend upon their observance of their part of the covenant.
So be it, O Lord - Or, "Amen, Yahweh." The prophet was literally obeying the command given in Deu 27:14-26, and the same word should be kept in both places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: perform: Gen 22:16-18, Gen 26:3-5; Psa 105:9-11
a land: Exo 3:8-17; Lev 20:24; Deu 6:3, Deu 7:12, Deu 7:13
So be it: Heb. Amen, Jer 28:6; Deu 27:15-26; Mat 6:13; Co1 14:16
Geneva 1599
11:5 That I may perform the oath which I have sworn to your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered (b) I, and said, So be it, O LORD.
(b) Thus he speaks in the person of the people, who agreed to the covenant.
John Gill
11:5 That I may perform the oath which I have sworn unto your fathers,.... Abraham, Isaac, and Jacob:
to give them a land flowing with milk and honey: that is, abounding with plenty of all kind of provisions; see Ex 3:8,
as it is this day; the land of Canaan continued to those times a very fruitful country; it was as it was promised it should be, and which was a clear thing; their eyes saw it, and the day bore witness to it:
then answered I, and said; that is, the Prophet Jeremiah, to whom the above order was given:
so be it, O Lord; or, "Amen, Lord" (f); either agreeing to publish what the Lord commanded him; or as wishing that the land of Canaan might continue the same fruitful land it was, and the people of the Jews in it, they keeping the words of this covenant; or else as assenting that the curse might fall upon the men that did not observe them, alluding to Deut 27:15. This is the sense of Abarbinel; Jarchi and Kimchi observe, that the word "Lord" is vocative, and in the language of prayer.
(f) "Amen, Domine", Pagninus: Montanus; "Amen, O Jehovah", Schmidt, Cocceius.
John Wesley
11:5 So be it - God having ended his speech, the prophet saith, Amen, either asserting the truth of which God had said, or wishing that the people would do according to their covenant.
Robert Jamieson, A. R. Fausset and David Brown
11:5 oath-- (Ps 105:9-10).
a land flowing with milk and honey--(See on Num 14:8).
as it is this day--These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey . . . that I may at this time make good the promise I made to your fathers, to give," &c. [MAURER]. English Version makes the words apply to Jeremiah's time, "As ye know at this time, that God's promise has been fulfilled," namely, in Israel's acquisition of Canaan.
So be it--Hebrew, Amen. Taken from Deut 27:15-26. Jeremiah hereby solemnly concurs in the justice of the curses pronounced there (see Jer 11:3).
11:611:6: Եւ ասէ ցիս Տէր. Ընթերցի՛ր զամենայն զբանսդ զայդոսիկ ՚ի քաղաքսդ Յուդայ՝ եւ արտաքոյ Երուսաղեմի, եւ ասասցես. Լուարո՛ւք զպատգամ ուխտիդ այդորիկ, եւ արարէ՛ք զդոսա[11118]։ [11118] Ոմանք. Ընթե՛րց զամենայն զբանսդ... զպատգամս ուխտիդ։
6 Եւ Տէրն ինձ ասաց. «Այդ բոլոր խօսքերը յայտարարի՛ր այդտեղ, Յուդայի երկրի քաղաքներում ու Երուսաղէմից դուրս եւ ասա՛. “Լսեցէ՛ք այս ուխտի պատգամները եւ կատարեցէ՛ք դրանք”:
6 Տէրը ինծի ըսաւ. «Այս բոլոր խօսքերը Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ կանչելով՝ ըսէ՛. ‘Այս ուխտին խօսքերուն մտիկ ըրէ՛ք ու զանոնք գործադրեցէք’,
Եւ ասէ ցիս Տէր. [219]Ընթերցիր զամենայն զբանսդ զայդոսիկ ի քաղաքսդ Յուդայ եւ [220]արտաքոյ Երուսաղեմի, եւ ասասցես. Լուարուք զպատգամ ուխտիդ այդորիկ, եւ արարէք զդոսա:

11:6: Եւ ասէ ցիս Տէր. Ընթերցի՛ր զամենայն զբանսդ զայդոսիկ ՚ի քաղաքսդ Յուդայ՝ եւ արտաքոյ Երուսաղեմի, եւ ասասցես. Լուարո՛ւք զպատգամ ուխտիդ այդորիկ, եւ արարէ՛ք զդոսա[11118]։
[11118] Ոմանք. Ընթե՛րց զամենայն զբանսդ... զպատգամս ուխտիդ։
6 Եւ Տէրն ինձ ասաց. «Այդ բոլոր խօսքերը յայտարարի՛ր այդտեղ, Յուդայի երկրի քաղաքներում ու Երուսաղէմից դուրս եւ ասա՛. “Լսեցէ՛ք այս ուխտի պատգամները եւ կատարեցէ՛ք դրանք”:
6 Տէրը ինծի ըսաւ. «Այս բոլոր խօսքերը Յուդայի քաղաքներուն մէջ ու Երուսաղէմի փողոցներուն մէջ կանչելով՝ ըսէ՛. ‘Այս ուխտին խօսքերուն մտիկ ըրէ՛ք ու զանոնք գործադրեցէք’,
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 И сказал мне Господь: провозгласи все сии слова в городах Иуды и на улицах Иерусалима и скажи: слушайте слов{а} завета сего и исполняйте их.
11:6 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἀνάγνωθι αναγινωσκω read τοὺς ο the λόγους λογος word; log τούτους ουτος this; he ἐν εν in πόλεσιν πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἔξωθεν εξωθεν from outside; outer Ιερουσαλημ ιερουσαλημ Jerusalem λέγων λεγω tell; declare ἀκούσατε ακουω hear τοὺς ο the λόγους λογος word; log τῆς ο the διαθήκης διαθηκη covenant ταύτης ουτος this; he καὶ και and; even ποιήσατε ποιεω do; make αὐτούς αυτος he; him
11:6 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to קְרָ֨א qᵊrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֤ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in חֻצֹ֥ות ḥuṣˌôṯ חוּץ outside יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say שִׁמְע֗וּ šimʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵי֙ divrˌê דָּבָר word הַ ha הַ the בְּרִ֣ית bbᵊrˈîṯ בְּרִית covenant הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וַ wa וְ and עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
11:6. et dixit Dominus ad me vociferare omnia verba haec in civitatibus Iuda et foris Hierusalem dicens audite verba pacti huius et facite illaAnd the Lord said to me: Proclaim aloud all these words in the cities of Juda, and in the streets of Jerusalem, saying: Hear ye the words of the covenant, and do them:
6. And the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.
11:6. And the Lord said to me: “Shout all these words in the cities of Judah, and in the streets of Jerusalem, saying: Listen to the words of the covenant, and do them.
11:6. Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.
Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them:

11:6 И сказал мне Господь: провозгласи все сии слова в городах Иуды и на улицах Иерусалима и скажи: слушайте слов{а} завета сего и исполняйте их.
11:6
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἀνάγνωθι αναγινωσκω read
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
ἐν εν in
πόλεσιν πολις city
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἔξωθεν εξωθεν from outside; outer
Ιερουσαλημ ιερουσαλημ Jerusalem
λέγων λεγω tell; declare
ἀκούσατε ακουω hear
τοὺς ο the
λόγους λογος word; log
τῆς ο the
διαθήκης διαθηκη covenant
ταύτης ουτος this; he
καὶ και and; even
ποιήσατε ποιεω do; make
αὐτούς αυτος he; him
11:6
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֔י ʔēlˈay אֶל to
קְרָ֨א qᵊrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֤ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בְ vᵊ בְּ in
חֻצֹ֥ות ḥuṣˌôṯ חוּץ outside
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
שִׁמְע֗וּ šimʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵי֙ divrˌê דָּבָר word
הַ ha הַ the
בְּרִ֣ית bbᵊrˈîṯ בְּרִית covenant
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וַ wa וְ and
עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
11:6. et dixit Dominus ad me vociferare omnia verba haec in civitatibus Iuda et foris Hierusalem dicens audite verba pacti huius et facite illa
And the Lord said to me: Proclaim aloud all these words in the cities of Juda, and in the streets of Jerusalem, saying: Hear ye the words of the covenant, and do them:
11:6. And the Lord said to me: “Shout all these words in the cities of Judah, and in the streets of Jerusalem, saying: Listen to the words of the covenant, and do them.
11:6. Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:6: Proclaim all these words - Let the same covenant, with the blessings and cursings, be read in every city of Judah, and in all the streets of Jerusalem, that all the people may know their duty, their privileges, and their danger.
Albert Barnes: Notes on the Bible - 1834
11:6: Proclaim ... - Probably Jeremiah accompanied Josiah in his progress Kg2 23:15-20, and everywhere read to the people the words of the newly-found book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: Proclaim: Jer 3:12, Jer 7:2, Jer 19:2; Isa 58:1; Zac 7:7
Hear: Jer 11:2-4; Psa 15:5; Joh 13:17; Rom 2:13; Jam 1:22
John Gill
11:6 Then the Lord said unto me,.... Again; for this is a repetition of the above order:
proclaim all these words in the cities of Judah, and in the streets of Jerusalem: with a loud voice, and openly, that all may hear:
saying, hear ye the words of this covenant, and do them; which their forefathers promised, when the covenant was made with them, Ex 24:7, but did not perform; hearing without doing is of little avail; not the hearers, but the doers of the law are justified; wherefore men should not be content with hearing only, Rom 2:13.
Robert Jamieson, A. R. Fausset and David Brown
11:6 Jeremiah was to take a prophetic tour throughout Judah, to proclaim everywhere the denunciations in the book of the law found in the temple.
Hear . . . do-- (Rom 2:13; Jas 1:22).
11:711:7: Զի վկայութեամբ եդի զվկայութիւն հարցն ձերոց՝ յաւուրն հանելոյ իմոյ զնոսա յերկրէն Եգիպտացւոց, եւ մինչեւ ցայսօր. կանխել ընդ առաւօտս՝ եւ դնել վկայութիւն՝ եւ ասել. Լուարո՛ւք ձայնի իմում, եւ ո՛չ լուան[11119]։ [11119] Ոմանք. Հանելոյ իմ զնոսա յերկ՛՛։
7 Չէ՞ որ այն օրը, երբ ես նրանց հանեցի Եգիպտացիների երկրից, ու մինչեւ այսօր, ամէն առաւօտ կանուխ, ձեր հայրերին խստագոյնս խրատեցի եւ ասացի. ‘ Ակա՛նջ դրէք իմ ձայնին”, բայց նրանք չլսեցին:
7 Վասն զի ձեր հայրերը խստութեամբ խրատեցի, զանոնք Եգիպտոսի երկրէն հանած օրէս մինչեւ այսօր, կանուխ ելլելով ըսի. ‘Իմ ձայնիս մտիկ ըրէ՛ք’։
զի վկայութեամբ եդի զվկայութիւն հարցն ձերոց` յաւուրն հանելոյ իմոյ զնոսա յերկրէն Եգիպտացւոց մինչեւ ցայսօր. կանխել ընդ առաւօտս եւ դնել վկայութիւն եւ ասել. Լուարուք ձայնի իմում:

11:7: Զի վկայութեամբ եդի զվկայութիւն հարցն ձերոց՝ յաւուրն հանելոյ իմոյ զնոսա յերկրէն Եգիպտացւոց, եւ մինչեւ ցայսօր. կանխել ընդ առաւօտս՝ եւ դնել վկայութիւն՝ եւ ասել. Լուարո՛ւք ձայնի իմում, եւ ո՛չ լուան[11119]։
[11119] Ոմանք. Հանելոյ իմ զնոսա յերկ՛՛։
7 Չէ՞ որ այն օրը, երբ ես նրանց հանեցի Եգիպտացիների երկրից, ու մինչեւ այսօր, ամէն առաւօտ կանուխ, ձեր հայրերին խստագոյնս խրատեցի եւ ասացի. ‘ Ակա՛նջ դրէք իմ ձայնին”, բայց նրանք չլսեցին:
7 Վասն զի ձեր հայրերը խստութեամբ խրատեցի, զանոնք Եգիպտոսի երկրէն հանած օրէս մինչեւ այսօր, կանուխ ելլելով ըսի. ‘Իմ ձայնիս մտիկ ըրէ՛ք’։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7 Ибо отцов ваших Я увещевал постоянно с того дня, как вывел их из земли Египетской, до сего дня; увещевал их с раннего утра, говоря: >.
11:8 καὶ και and; even οὐκ ου not ἐποίησαν ποιεω do; make
11:7 כִּי֩ kˌî כִּי that הָעֵ֨ד hāʕˌēḏ עוד warn, to witness הַעִדֹ֜תִי haʕiḏˈōṯî עוד warn, to witness בַּ ba בְּ in אֲבֹֽותֵיכֶ֗ם ʔᵃvˈôṯêḵˈem אָב father בְּ bᵊ בְּ in יֹום֩ yôm יֹום day הַעֲלֹותִ֨י haʕᵃlôṯˌî עלה ascend אֹותָ֜ם ʔôṯˈām אֵת [object marker] מֵ mē מִן from אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this הַשְׁכֵּ֥ם haškˌēm שׁכם rise early וְ wᵊ וְ and הָעֵ֖ד hāʕˌēḏ עוד warn, to witness לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say שִׁמְע֖וּ šimʕˌû שׁמע hear בְּ bᵊ בְּ in קֹולִֽי׃ qôlˈî קֹול sound
11:7. quia contestans contestatus sum patres vestros in die qua eduxi eos de terra Aegypti usque ad diem hanc mane surgens contestatus sum et dixi audite vocem meamFor protesting I conjured your fathers in the day that I brought them out of the land of Egypt even to this day: rising early I conjured them, and said: Hearken ye to my voice:
7. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.
11:7. For when testing, I tested your fathers in the day when I led them away from the land of Egypt, even until this day. Rising early, I tested them, and I said: Listen to my voice.
11:7. For I earnestly protested unto your fathers in the day [that] I brought them up out of the land of Egypt, [even] unto this day, rising early and protesting, saying, Obey my voice.
For I earnestly protested unto your fathers in the day [that] I brought them up out of the land of Egypt, [even] unto this day, rising early and protesting, saying, Obey my voice:

11:7 Ибо отцов ваших Я увещевал постоянно с того дня, как вывел их из земли Египетской, до сего дня; увещевал их с раннего утра, говоря: <<слушайтесь гласа Моего>>.
11:8
καὶ και and; even
οὐκ ου not
ἐποίησαν ποιεω do; make
11:7
כִּי֩ kˌî כִּי that
הָעֵ֨ד hāʕˌēḏ עוד warn, to witness
הַעִדֹ֜תִי haʕiḏˈōṯî עוד warn, to witness
בַּ ba בְּ in
אֲבֹֽותֵיכֶ֗ם ʔᵃvˈôṯêḵˈem אָב father
בְּ bᵊ בְּ in
יֹום֩ yôm יֹום day
הַעֲלֹותִ֨י haʕᵃlôṯˌî עלה ascend
אֹותָ֜ם ʔôṯˈām אֵת [object marker]
מֵ מִן from
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
הַשְׁכֵּ֥ם haškˌēm שׁכם rise early
וְ wᵊ וְ and
הָעֵ֖ד hāʕˌēḏ עוד warn, to witness
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
שִׁמְע֖וּ šimʕˌû שׁמע hear
בְּ bᵊ בְּ in
קֹולִֽי׃ qôlˈî קֹול sound
11:7. quia contestans contestatus sum patres vestros in die qua eduxi eos de terra Aegypti usque ad diem hanc mane surgens contestatus sum et dixi audite vocem meam
For protesting I conjured your fathers in the day that I brought them out of the land of Egypt even to this day: rising early I conjured them, and said: Hearken ye to my voice:
11:7. For when testing, I tested your fathers in the day when I led them away from the land of Egypt, even until this day. Rising early, I tested them, and I said: Listen to my voice.
11:7. For I earnestly protested unto your fathers in the day [that] I brought them up out of the land of Egypt, [even] unto this day, rising early and protesting, saying, Obey my voice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: I earnestly: Sa1 8:9; Eph 4:17; Th2 3:12
in the: Jer 7:13, Jer 7:23-25, Jer 25:4, Jer 35:15; Exo 15:26, Exo 23:21, Exo 23:22; Deu 4:6, Deu 5:29, Deu 6:2, Deu 8:6; Deu 10:12, Deu 10:13, Deu 11:26-28, Deu 12:32, Deu 28:1-14, Deu 30:20
Geneva 1599
11:7 For I earnestly protested to your fathers in the day [that] I brought them out of the land of Egypt, [even] to this day, (c) rising early and protesting, saying, Obey my voice.
(c) Read (Jer 7:13).
John Gill
11:7 For I earnestly protested unto your fathers,.... Or "witnessing, witnessed" (g); testified his great affection for them; importunately solicited their observation of his precepts for their good; and strictly cautioned them against neglect and disobedience:
the day that I brought them out of the land of Egypt; See Gill on Jer 11:4,
even unto this day, rising early, and protesting, saying, obey my voice; that is, from the time of the giving of the law, in all successive ages, to the present time, he had sent his prophets to them, time after time, morning by morning, early and late, to press, exhort, and stir them up to an obedience to his will, and to warn them of the evils that would come by disobedience to it.
(g) "testificando tesficatus sum", Schmidt; "contestando contestatus sum", Pagninus, Montanus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
11:7 rising early-- (Jer 7:13).
11:811:8: Եւ խոտորեցուցին զլսելիս իւրեանց, եւ գնացին այր ըստ յօժարութեան սրտից իւրեանց ՚ի չարիս. եւ ածից ՚ի վերայ նոցա զամենայն բանս ուխտիս այսորիկ՝ զոր պատուիրեցի նոցա առնել՝ եւ ո՛չ արարին[11120]։ [11120] Ոսկան. Եւ ածի ՚ի վերայ նոցա զամենայն։
8 Ականջները շուռ տուեցին եւ բոլորը, իրենց յօժար սրտով, գնացին դէպի չարիքը: Եւ որովհետեւ ինչ որ պատուիրեցի նրանց անել՝ չարեցին, իմ այս ուխտի բոլոր խօսքերը կը կատարեմ նրանց նկատմամբ”»:
8 Բայց անոնք մտիկ չըրին ու իրենց ականջը չխոնարհեցուցին, հապա ամէն մարդ իր չար սրտին կամակորութեանը համեմատ քալեց, ուստի ես ալ անոնց վրայ պիտի բերեմ այն ուխտին բոլոր խօսքերը, որոնք ես անոնց պատուիրեցի որ ընեն, բայց անոնք չըրին’։
եւ ոչ լուան, եւ խոտորեցուցին զլսելիս իւրեանց, եւ գնացին այր ըստ յօժարութեան սրտից իւրեանց ի չարիս. եւ ածից ի վերայ նոցա զամենայն բանս ուխտիս այսորիկ զոր պատուիրեցի նոցա առնել եւ ոչ արարին:

11:8: Եւ խոտորեցուցին զլսելիս իւրեանց, եւ գնացին այր ըստ յօժարութեան սրտից իւրեանց ՚ի չարիս. եւ ածից ՚ի վերայ նոցա զամենայն բանս ուխտիս այսորիկ՝ զոր պատուիրեցի նոցա առնել՝ եւ ո՛չ արարին[11120]։
[11120] Ոսկան. Եւ ածի ՚ի վերայ նոցա զամենայն։
8 Ականջները շուռ տուեցին եւ բոլորը, իրենց յօժար սրտով, գնացին դէպի չարիքը: Եւ որովհետեւ ինչ որ պատուիրեցի նրանց անել՝ չարեցին, իմ այս ուխտի բոլոր խօսքերը կը կատարեմ նրանց նկատմամբ”»:
8 Բայց անոնք մտիկ չըրին ու իրենց ականջը չխոնարհեցուցին, հապա ամէն մարդ իր չար սրտին կամակորութեանը համեմատ քալեց, ուստի ես ալ անոնց վրայ պիտի բերեմ այն ուխտին բոլոր խօսքերը, որոնք ես անոնց պատուիրեցի որ ընեն, բայց անոնք չըրին’։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8 Но они не слушались и не приклоняли уха своего, а ходили каждый по упорству злого сердца своего: поэтому Я навел на них все сказанное в завете сем, который Я заповедал им исполнять, а они не исполняли.
11:9 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me εὑρέθη ευρισκω find σύνδεσμος συνδεσμος connection ἐν εν in ἀνδράσιν ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in τοῖς ο the κατοικοῦσιν κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem
11:8 וְ wᵊ וְ and לֹ֤א lˈō לֹא not שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הִטּ֣וּ hiṭṭˈû נטה extend אֶת־ ʔeṯ- אֵת [object marker] אָזְנָ֔ם ʔoznˈām אֹזֶן ear וַ wa וְ and יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk אִ֕ישׁ ʔˈîš אִישׁ man בִּ bi בְּ in שְׁרִיר֖וּת šᵊrîrˌûṯ שְׁרִרוּת stubbornness לִבָּ֣ם libbˈām לֵב heart הָ hā הַ the רָ֑ע rˈāʕ רַע evil וָ wā וְ and אָבִ֨יא ʔāvˌî בוא come עֲלֵיהֶ֜ם ʕᵃlêhˈem עַל upon אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֧י divrˈê דָּבָר word הַ ha הַ the בְּרִית־ bbᵊrîṯ- בְּרִית covenant הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוִּ֥יתִי ṣiwwˌîṯî צוה command לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָשֽׂוּ׃ ס ʕāśˈû . s עשׂה make
11:8. et non audierunt nec inclinaverunt aurem suam sed abierunt unusquisque in pravitate cordis sui mali et induxi super eos omnia verba pacti huius quod praecepi ut facerent et non feceruntAnd they obeyed not, nor inclined their ear: but walked every one in the perverseness of his own wicked heart: and I brought upon them all the words of this covenant, which I commanded them to do, but they did them not.
8. Yet they obeyed not, nor inclined their ear, but walked every one in the stubbornness of their evil heart: therefore I brought upon them all the words of this covenant, which I commanded them to do, but they did them not.
11:8. But they did not listen, nor did they incline their ear. Instead, each one of them walked in the depravity of his own evil heart. And so, I brought over them all the words of this covenant, which I instructed them to do. But they would not do them.”
11:8. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded [them] to do; but they did [them] not.
Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded [them] to do; but they did [them] not:

11:8 Но они не слушались и не приклоняли уха своего, а ходили каждый по упорству злого сердца своего: поэтому Я навел на них все сказанное в завете сем, который Я заповедал им исполнять, а они не исполняли.
11:9
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
εὑρέθη ευρισκω find
σύνδεσμος συνδεσμος connection
ἐν εν in
ἀνδράσιν ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
τοῖς ο the
κατοικοῦσιν κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
11:8
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שָֽׁמְעוּ֙ šˈāmᵊʕû שׁמע hear
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הִטּ֣וּ hiṭṭˈû נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנָ֔ם ʔoznˈām אֹזֶן ear
וַ wa וְ and
יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk
אִ֕ישׁ ʔˈîš אִישׁ man
בִּ bi בְּ in
שְׁרִיר֖וּת šᵊrîrˌûṯ שְׁרִרוּת stubbornness
לִבָּ֣ם libbˈām לֵב heart
הָ הַ the
רָ֑ע rˈāʕ רַע evil
וָ וְ and
אָבִ֨יא ʔāvˌî בוא come
עֲלֵיהֶ֜ם ʕᵃlêhˈem עַל upon
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֧י divrˈê דָּבָר word
הַ ha הַ the
בְּרִית־ bbᵊrîṯ- בְּרִית covenant
הַ ha הַ the
זֹּ֛את zzˈōṯ זֹאת this
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוִּ֥יתִי ṣiwwˌîṯî צוה command
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עָשֽׂוּ׃ ס ʕāśˈû . s עשׂה make
11:8. et non audierunt nec inclinaverunt aurem suam sed abierunt unusquisque in pravitate cordis sui mali et induxi super eos omnia verba pacti huius quod praecepi ut facerent et non fecerunt
And they obeyed not, nor inclined their ear: but walked every one in the perverseness of his own wicked heart: and I brought upon them all the words of this covenant, which I commanded them to do, but they did them not.
11:8. But they did not listen, nor did they incline their ear. Instead, each one of them walked in the depravity of his own evil heart. And so, I brought over them all the words of this covenant, which I instructed them to do. But they would not do them.”
11:8. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded [them] to do; but they did [them] not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:8: I will bring - Rather, I have brought. The breach of the covenant upon their part had always brought temporal calamity. The last examples were the deportation of the ten tribes by Salmanezer, and the leading of Manasseh prisoner to Babylon in chains (Ch2 33:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: obeyed: Jer 3:17, Jer 6:16, Jer 6:17, Jer 7:24, Jer 7:26, Jer 9:13, Jer 9:14, Jer 35:15, Jer 44:17; Neh 9:16, Neh 9:17, Neh 9:26, Neh 9:29; Eze 20:8, Eze 20:18-21; Zac 7:11
imagination: or, stubbornness, Jer 7:24 *marg.
therefore: Lev. 26:16-46; Deut. 28:15-68, Deu 29:21-24, Deu 30:17-19, Deu 31:17, Deu 31:18, Deu 32:20-26; Jos 23:13-16; Eze 20:37, Eze 20:38
Geneva 1599
11:8 Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their (d) evil heart: therefore I will bring upon them all the (e) words of this covenant, which I commanded [them] to do; but they did [them] not.
(d) According to his own fantasy, and not as my word appointed him.
(e) Meaning, the menaces and curses contained in the law, (Lev 26:14; Deut 28:16).
John Gill
11:8 Yet they obeyed not, nor inclined their ear,.... Though they had such strong solicitations and fair warnings, and these repeated again and again; all which was an aggravation of their disobedience and stubbornness:
but walked everyone in the imagination of their evil heart; which is desperately wicked, and is evil, and that continually, even every imagination of it; wherefore walking herein must be very wide and different from walking in the law of the Lord, and obeying that; see Jer 3:17,
therefore I will bring upon them all the words of this covenant; that is, all the curses and threatenings denounced in it against the disobedient; and so the Targum,
"and I brought upon them vengeance (or punishment) because they received not the words of this covenant:''
which I commanded them to do, but they did them not; because they did not do the commands of the law, therefore the curses of it lighted on them; for the words of the preceding clause may be rendered, "and I brought upon them" (h), &c.; and it is suggested that the like punishment would be inflicted on the present generation, they imitating and pursuing the iniquities of their fathers; as follows:
(h) "et induxi", Pagninus, Montanus, Vatablus; "ideo adduxi", Junius & Tremellius, Piscator; "et feci ut venirent", Cocceius.
John Wesley
11:8 Did them not - For this God threatens to bring upon them all his words of threatening, annexed to the covenant of the law.
Robert Jamieson, A. R. Fausset and David Brown
11:8 imagination--rather, "stubbornness."
will bring--The words, "even unto this day" (Jer 11:7), confirm English Version rather than the rendering of ROSENMULLER: "I brought upon them."
words--threats (Jer 11:3; Deut 27:15-26).
11:911:9: Եւ ասէ ցիս Տէր. Գտա՛ւ կնճիռն յարսդ յայդոսիկ՝ եւ ՚ի բնակիչսդ Երուսաղեմի[11121]. [11121] ՚Ի լուս՛՛. Յարսդ Յուդայ եւ ՚ի բն՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։
9 Եւ Տէրն ինձ ասաց. «Յուդայի երկրի մարդկանց եւ Երուսաղէմի այդ բնակիչների մէջ տեղ է գտել չարամտութիւնը:
9 Եւ Տէրը ինծի ըսաւ. ‘Յուդայի մարդոցը մէջ ու Երուսաղէմի բնակիչներուն մէջ դաւաճանութիւն գտնուեցաւ։
Եւ ասէ ցիս Տէր. Գտաւ [221]կնճիռն յարսդ Յուդայ եւ ի բնակիչսդ Երուսաղեմի:

11:9: Եւ ասէ ցիս Տէր. Գտա՛ւ կնճիռն յարսդ յայդոսիկ՝ եւ ՚ի բնակիչսդ Երուսաղեմի[11121].
[11121] ՚Ի լուս՛՛. Յարսդ Յուդայ եւ ՚ի բն՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։
9 Եւ Տէրն ինձ ասաց. «Յուդայի երկրի մարդկանց եւ Երուսաղէմի այդ բնակիչների մէջ տեղ է գտել չարամտութիւնը:
9 Եւ Տէրը ինծի ըսաւ. ‘Յուդայի մարդոցը մէջ ու Երուսաղէմի բնակիչներուն մէջ դաւաճանութիւն գտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9 И сказал мне Господь: есть заговор между мужами Иуды и жителями Иерусалима:
11:10 ἐπεστράφησαν επιστρεφω turn around; return ἐπὶ επι in; on τὰς ο the ἀδικίας αδικια injury; injustice τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him τῶν ο the πρότερον προτερον earlier οἳ ος who; what οὐκ ου not ἤθελον θελω determine; will εἰσακοῦσαι εισακουω heed; listen to τῶν ο the λόγων λογος word; log μου μου of me; mine καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτοὶ αυτος he; him βαδίζουσιν βαδιζω in back; after θεῶν θεος God ἀλλοτρίων αλλοτριος another's; stranger τοῦ ο the δουλεύειν δουλευω give allegiance; subject αὐτοῖς αυτος he; him καὶ και and; even διεσκέδασαν διασκεδαζω home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even οἶκος οικος home; household Ιουδα ιουδα Iouda; Iutha τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἣν ος who; what διεθέμην διατιθεμαι put through; make πρὸς προς to; toward τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him
11:9 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to נִֽמְצָא־ nˈimṣā- מצא find קֶ֨שֶׁר֙ qˈešer קֶשֶׁר conspiracy בְּ bᵊ בְּ in אִ֣ישׁ ʔˈîš אִישׁ man יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בְ vᵊ בְּ in יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
11:9. et dixit Dominus ad me inventa est coniuratio in viris Iuda et in habitatoribus HierusalemAnd the Lord said to me: A conspiracy is found among the men of Juda, and among the inhabitants of Jerusalem.
9. And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.
11:9. And the Lord said to me: “A conspiracy has been found among the men of Judah and among the inhabitants of Jerusalem.
11:9. And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.
And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem:

11:9 И сказал мне Господь: есть заговор между мужами Иуды и жителями Иерусалима:
11:10
ἐπεστράφησαν επιστρεφω turn around; return
ἐπὶ επι in; on
τὰς ο the
ἀδικίας αδικια injury; injustice
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
τῶν ο the
πρότερον προτερον earlier
οἳ ος who; what
οὐκ ου not
ἤθελον θελω determine; will
εἰσακοῦσαι εισακουω heed; listen to
τῶν ο the
λόγων λογος word; log
μου μου of me; mine
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτοὶ αυτος he; him
βαδίζουσιν βαδιζω in back; after
θεῶν θεος God
ἀλλοτρίων αλλοτριος another's; stranger
τοῦ ο the
δουλεύειν δουλευω give allegiance; subject
αὐτοῖς αυτος he; him
καὶ και and; even
διεσκέδασαν διασκεδαζω home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἶκος οικος home; household
Ιουδα ιουδα Iouda; Iutha
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
ἣν ος who; what
διεθέμην διατιθεμαι put through; make
πρὸς προς to; toward
τοὺς ο the
πατέρας πατηρ father
αὐτῶν αυτος he; him
11:9
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֑י ʔēlˈāy אֶל to
נִֽמְצָא־ nˈimṣā- מצא find
קֶ֨שֶׁר֙ qˈešer קֶשֶׁר conspiracy
בְּ bᵊ בְּ in
אִ֣ישׁ ʔˈîš אִישׁ man
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בְ vᵊ בְּ in
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
11:9. et dixit Dominus ad me inventa est coniuratio in viris Iuda et in habitatoribus Hierusalem
And the Lord said to me: A conspiracy is found among the men of Juda, and among the inhabitants of Jerusalem.
11:9. And the Lord said to me: “A conspiracy has been found among the men of Judah and among the inhabitants of Jerusalem.
11:9. And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.
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
9-17: Деятельность пророка однако оказалась безуспешною. Израиль, как и его предки, не захотел слушать пророка Иудеи составили молчаливое соглашение жить по своему и продолжали служить чужим богам. Поэтому Бог обещает навести на них бедствия и запрещает пророку даже молиться за отступников. Вследствие этого народ, вместо того чтобы, по божественному предназначению быть зеленеющей маслиной, будет сожжен огнем суда Божия как совершенно сухое дерево.

9: Заговор. Иудеи, очевидно, еще во времена Иосии, который хотел восстановить истинное богопочтение, сговорились между собою ничего не делать для осуществления намерений своего царя. Прямо они не вступали в оппозицию его реформам, но за то в глубине сердца были против них, и вследствие этого, понятно, реформы царя не привились в Иудее.
Adam Clarke: Commentary on the Bible - 1831
11:9: A conspiracy is found - They were all fratres conjurati, sworn brothers, determined to cast off the Divine yoke, and no longer to have God to reign over them.
Albert Barnes: Notes on the Bible - 1834
11:9: A conspiracy - The defection from the covenant was as general as if it had been the result of preconcerted arrangement. The decided course taken by Josiah may, however, have led the opposite party to secret combinations against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Jer 5:31, Jer 6:13, Jer 8:10; Eze 22:25-31; Hos 6:9; Mic 3:11, Mic 7:2, Mic 7:3; Zep 3:1-4; Mat 21:38, Mat 21:39, Mat 26:3, Mat 26:4, Mat 26:15; Joh 11:53; Act 23:12-15
Geneva 1599
11:9 And the LORD said to me, A (f) conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.
(f) That is, general consent to rebel against me.
John Gill
11:9 And the Lord said unto me,.... After he had given him the order to publish and proclaim the words of the covenant, and exhort to obedience to them; he showed the prophet the reason of it, and opened to him a secret he was not acquainted with:
a conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem; not against the king, and against the civil government, but against the King of kings, against God and his covenant, his word and his worship; some designs were forming to cashier these, and introduce a new religion, the idolatry of the Gentiles; and it was not a few only that were in the scheme, the combination was general, city and country were in it; the inhabitants of Jerusalem, the more polite part of the nation, and the country people, that dwelt in the several cities of Judah, were all united in this affair; and this was found out by him who sees and knows all things. It is common for innovators in religion to lay schemes privately, and secretly inculcate them, before things are ripe for the open introduction of them. The Syriac version renders it, "a rebellion"; and conspiracies often issue in open rebellion; and so the Targum,
"and it is found that the men of Judah, and the inhabitants of Jerusalem, have rebelled against my word.''
John Wesley
11:9 A conspiracy - All sorts of people have done alike, as if they had conspired together to break my law.
Robert Jamieson, A. R. Fausset and David Brown
11:9 conspiracy--a deliberate combination against God and against Josiah's reformation. Their idolatry is not the result of a hasty impulse (Ps 83:5; Ezek 22:25).
11:1011:10: դարձան յանիրաւութիւնս հարցն իւրեանց առաջնոց, որք ո՛չ կամեցան լսել բանից իմոց. եւ ահաւադիկ երթան զհետ աստուածոց օտարաց ծառայե՛լ նոցա. եւ ցրեցին տունն Իսրայէլի եւ տունն Յուդայ զուխտն իմ, զոր ուխտեցի ընդ հարս նոցա։
10 Նրանք դարձ կատարեցին դէպի իրենց նախահայրերի մեղքերը, որոնք չէին կամենում հետեւել իմ խօսքերին: Ահաւասիկ նրանք գնում են օտար աստուածների յետեւից, որպէսզի ծառայեն նրանց: Իսրայէլի տունը եւ Յուդայի տունը խախտեցին իմ ուխտը, որ կապել էի նրանց հայրերի հետ»:
10 Անոնք իմ խօսքերուս մտիկ չընելով՝ իրենց նախահայրերուն անօրէնութիւններուն դարձան եւ օտար աստուածներու ետեւէ գացին, որպէս զի անոնց ծառայութիւն ընեն։ Իսրայէլի տունը ու Յուդայի տունը իրենց հայրերուն հետ ըրած ուխտս աւրեցին’։
դարձան յանիրաւութիւնս հարցն իւրեանց առաջնոց, որք ոչ կամեցան լսել բանից իմոց. եւ ահաւադիկ երթան զհետ աստուածոց օտարաց ծառայել նոցա. եւ ցրեցին տունն Իսրայելի եւ տունն Յուդայ զուխտն իմ, զոր ուխտեցի ընդ հարս նոցա:

11:10: դարձան յանիրաւութիւնս հարցն իւրեանց առաջնոց, որք ո՛չ կամեցան լսել բանից իմոց. եւ ահաւադիկ երթան զհետ աստուածոց օտարաց ծառայե՛լ նոցա. եւ ցրեցին տունն Իսրայէլի եւ տունն Յուդայ զուխտն իմ, զոր ուխտեցի ընդ հարս նոցա։
10 Նրանք դարձ կատարեցին դէպի իրենց նախահայրերի մեղքերը, որոնք չէին կամենում հետեւել իմ խօսքերին: Ահաւասիկ նրանք գնում են օտար աստուածների յետեւից, որպէսզի ծառայեն նրանց: Իսրայէլի տունը եւ Յուդայի տունը խախտեցին իմ ուխտը, որ կապել էի նրանց հայրերի հետ»:
10 Անոնք իմ խօսքերուս մտիկ չընելով՝ իրենց նախահայրերուն անօրէնութիւններուն դարձան եւ օտար աստուածներու ետեւէ գացին, որպէս զի անոնց ծառայութիւն ընեն։ Իսրայէլի տունը ու Յուդայի տունը իրենց հայրերուն հետ ըրած ուխտս աւրեցին’։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10 они опять обратились к беззакониям праотцев своих, которые отреклись слушаться слов Моих и пошли вослед чужих богов, служа им. Дом Израиля и дом Иуды нарушили завет Мой, который Я заключил с отцами их.
11:11 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he κακά κακος bad; ugly ἐξ εκ from; out of ὧν ος who; what οὐ ου not δυνήσονται δυναμαι able; can ἐξελθεῖν εξερχομαι come out; go out ἐξ εκ from; out of αὐτῶν αυτος he; him καὶ και and; even κεκράξονται κραζω cry πρός προς to; toward με με me καὶ και and; even οὐκ ου not εἰσακούσομαι εισακουω heed; listen to αὐτῶν αυτος he; him
11:10 שָׁ֩בוּ֩ šāvˌû שׁוב return עַל־ ʕal- עַל upon עֲוֹנֹ֨ת ʕᵃwōnˌōṯ עָוֹן sin אֲבֹותָ֜ם ʔᵃvôṯˈām אָב father הָ hā הַ the רִֽאשֹׁנִ֗ים rˈišōnˈîm רִאשֹׁון first אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] מֵֽאֲנוּ֙ mˈēʔᵃnû מאן refuse לִ li לְ to שְׁמֹ֣ועַ šᵊmˈôₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרַ֔י dᵊvārˈay דָּבָר word וְ wᵊ וְ and הֵ֣מָּה hˈēmmā הֵמָּה they הָלְכ֗וּ hālᵊḵˈû הלך walk אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other לְ lᵊ לְ to עָבְדָ֑ם ʕāvᵊḏˈām עבד work, serve הֵפֵ֤רוּ hēfˈērû פרר break בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and בֵ֣ית vˈêṯ בַּיִת house יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֕י bᵊrîṯˈî בְּרִית covenant אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] כָּרַ֖תִּי kārˌattî כרת cut אֶת־ ʔeṯ- אֵת together with אֲבֹותָֽם׃ ס ʔᵃvôṯˈām . s אָב father
11:10. reversi sunt ad iniquitates patrum suorum priores qui noluerunt audire verba mea et hii ergo abierunt post deos alienos ut servirent eis irritum fecerunt domus Israhel et domus Iuda pactum meum quod pepigi cum patribus eorumThey are returned to the former iniquities of their fathers, who refused to hear my words: so these likewise have gone after strange gods, to serve them: the house of Israel, and the house of Juda have made void my covenant, which I made with their fathers.
10. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they are gone after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
11:10. They have returned to the former iniquities of their fathers, who refused to listen to my words. And likewise, they have gone after strange gods, so that they may serve them. The house of Israel and the house of Judah have treated as void my covenant, which I made with their fathers.
11:10. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers:

11:10 они опять обратились к беззакониям праотцев своих, которые отреклись слушаться слов Моих и пошли вослед чужих богов, служа им. Дом Израиля и дом Иуды нарушили завет Мой, который Я заключил с отцами их.
11:11
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
κακά κακος bad; ugly
ἐξ εκ from; out of
ὧν ος who; what
οὐ ου not
δυνήσονται δυναμαι able; can
ἐξελθεῖν εξερχομαι come out; go out
ἐξ εκ from; out of
αὐτῶν αυτος he; him
καὶ και and; even
κεκράξονται κραζω cry
πρός προς to; toward
με με me
καὶ και and; even
οὐκ ου not
εἰσακούσομαι εισακουω heed; listen to
αὐτῶν αυτος he; him
11:10
שָׁ֩בוּ֩ šāvˌû שׁוב return
עַל־ ʕal- עַל upon
עֲוֹנֹ֨ת ʕᵃwōnˌōṯ עָוֹן sin
אֲבֹותָ֜ם ʔᵃvôṯˈām אָב father
הָ הַ the
רִֽאשֹׁנִ֗ים rˈišōnˈîm רִאשֹׁון first
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
מֵֽאֲנוּ֙ mˈēʔᵃnû מאן refuse
לִ li לְ to
שְׁמֹ֣ועַ šᵊmˈôₐʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרַ֔י dᵊvārˈay דָּבָר word
וְ wᵊ וְ and
הֵ֣מָּה hˈēmmā הֵמָּה they
הָלְכ֗וּ hālᵊḵˈû הלך walk
אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other
לְ lᵊ לְ to
עָבְדָ֑ם ʕāvᵊḏˈām עבד work, serve
הֵפֵ֤רוּ hēfˈērû פרר break
בֵֽית־ vˈêṯ- בַּיִת house
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וּ û וְ and
בֵ֣ית vˈêṯ בַּיִת house
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֕י bᵊrîṯˈî בְּרִית covenant
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
כָּרַ֖תִּי kārˌattî כרת cut
אֶת־ ʔeṯ- אֵת together with
אֲבֹותָֽם׃ ס ʔᵃvôṯˈām . s אָב father
11:10. reversi sunt ad iniquitates patrum suorum priores qui noluerunt audire verba mea et hii ergo abierunt post deos alienos ut servirent eis irritum fecerunt domus Israhel et domus Iuda pactum meum quod pepigi cum patribus eorum
They are returned to the former iniquities of their fathers, who refused to hear my words: so these likewise have gone after strange gods, to serve them: the house of Israel, and the house of Juda have made void my covenant, which I made with their fathers.
11:10. They have returned to the former iniquities of their fathers, who refused to listen to my words. And likewise, they have gone after strange gods, so that they may serve them. The house of Israel and the house of Judah have treated as void my covenant, which I made with their fathers.
11:10. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Открытое обращение к прежним обычаям жизни совершилось уже при преемниках Иосии.
Adam Clarke: Commentary on the Bible - 1831
11:10: They are turned back to the iniquities of their forefathers - A great reformation had taken place under the reign of Josiah, and the public worship of idols had been abolished, and most of the high places destroyed; but under the reign of his son and his successors, they had turned back again to idolatry, and were become worse than ever. It required a captivity to cure them of this propensity: and God sent one: after that, there was no idolatry among the Jews.
Albert Barnes: Notes on the Bible - 1834
11:10: Their forefathers - literally, "their fathers, the first ones:" in allusion to the idolatries committed in the wilderness, and by the generations whose history is given in the Book of Judges.
And they went after - Rather, yea! they have walked "after other gods to serve them." The "they" refers to the men of Jeremiah's day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: turned: Jer 3:10; Sa1 15:11; Ch2 34:30-33; Hos 6:4, Hos 7:16; Zep 1:6
iniquities: Jdg 2:17, Jdg 2:19; Psa 78:8-10, Psa 78:57; Eze 20:18-21; Zac 1:4; Act 7:51, Act 7:52
the house of Israel: Jer 3:6-11, Jer 31:32; Lev 26:15; Deu 31:16; Kg2 17:7-20; Eze 16:59, Eze 44:7; Hos 6:7, Hos 8:1; Heb 8:9
John Gill
11:10 They are turned back to the iniquities of their forefathers,.... According to Kimchi, this prophecy was delivered out in the times of Jehoiakim. There had been a reformation in the reign of Josiah, but now they had rebelled against the Lord, and had returned to their former idolatries that had been practised in the times of Amon, Manasseh, and Ahaz:
which refused to hear my words; sent unto them by the prophets, Isaiah, and others:
and they went after other gods to serve them; not their forefathers, though it was true of them; but the then present generation, that were in the conspiracy and rebellion against God; they put their schemes into execution, and worshipped and served the gods of the nations:
the house of Israel and the house of Judah have broken my covenant which I made with their fathers; by their many transgressions, and especially by their idolatry; the house of Israel, or the ten tribes, had done so, many years ago, and were carried captive; and the house of Judah, or the two tribes of Benjamin and Judah, committing the same iniquities, might justly expect the like treatment.
11:1111:11: Վասն այնորիկ ա՛յսպէս ասէ Տէր. Ահաւադիկ ես ածի՛ց ՚ի վերայ դոցա չարիս, յորոց ո՛չ կարասցեն ելանել. եւ աղաղակեսցեն առ իս՝ եւ ո՛չ լուայց նոցա։
11 Դրա համար էլ Տէրն այսպէս է ասում. «Ահաւասիկ ես չարիք կը բերեմ նրանց վրայ, որից չպիտի կարողանան դուրս գալ: Ինձ են կանչելու, բայց չեմ լսելու նրանց:
11 Անոր համար Տէրը այսպէս կ’ըսէ.«Ահա ես այնպիսի չարիք պիտի բերեմ անոնց վրայ, Որմէ կարող պիտի չըլլան ազատիլ։Ինծի պիտի աղաղակեն, բայց անոնց մտիկ պիտի չընեմ»։
Վասն այնորիկ այսպէս ասէ Տէր. Ահաւադիկ ես ածից ի վերայ դոցա չարիս, յորոց ոչ կարասցեն ելանել. եւ աղաղակեսցեն առ իս, եւ ոչ լուայց նոցա:

11:11: Վասն այնորիկ ա՛յսպէս ասէ Տէր. Ահաւադիկ ես ածի՛ց ՚ի վերայ դոցա չարիս, յորոց ո՛չ կարասցեն ելանել. եւ աղաղակեսցեն առ իս՝ եւ ո՛չ լուայց նոցա։
11 Դրա համար էլ Տէրն այսպէս է ասում. «Ահաւասիկ ես չարիք կը բերեմ նրանց վրայ, որից չպիտի կարողանան դուրս գալ: Ինձ են կանչելու, բայց չեմ լսելու նրանց:
11 Անոր համար Տէրը այսպէս կ’ըսէ.«Ահա ես այնպիսի չարիք պիտի բերեմ անոնց վրայ, Որմէ կարող պիտի չըլլան ազատիլ։Ինծի պիտի աղաղակեն, բայց անոնց մտիկ պիտի չընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11 Посему так говорит Господь: вот, Я наведу на них бедствие, от которого они не могут избавиться, и когда воззовут ко Мне, не услышу их.
11:12 καὶ και and; even πορεύσονται πορευομαι travel; go πόλεις πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even κεκράξονται κραζω cry πρὸς προς to; toward τοὺς ο the θεούς θεος God οἷς ος who; what αὐτοὶ αυτος he; him θυμιῶσιν θυμιαω burn incense αὐτοῖς αυτος he; him μὴ μη not σώσουσιν σωζω save αὐτοὺς αυτος he; him ἐν εν in καιρῷ καιρος season; opportunity τῶν ο the κακῶν κακος bad; ugly αὐτῶν αυτος he; him
11:11 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֨י hinnˌî הִנֵּה behold מֵבִ֤יא mēvˈî בוא come אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יוּכְל֖וּ yûḵᵊlˌû יכל be able לָ lā לְ to צֵ֣את ṣˈēṯ יצא go out מִמֶּ֑נָּה mimmˈennā מִן from וְ wᵊ וְ and זָעֲק֣וּ zāʕᵃqˈû זעק cry אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֶשְׁמַ֖ע ʔešmˌaʕ שׁמע hear אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
11:11. quam ob rem haec dicit Dominus ecce ego inducam super eos mala de quibus exire non poterunt et clamabunt ad me et non exaudiam eosWherefore thus saith the Lord: Behold I will bring in evils upon them, which they shall not be able to escape: and they shall cry to me, and I will not hearken to them.
11. Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and they shall cry unto me, but I will not hearken unto them.
11:11. For this reason, thus says the Lord: Behold, I will lead evils over them, from which they will not be able to escape. And they will cry out to me, and I will not heed them.
11:11. Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.
Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them:

11:11 Посему так говорит Господь: вот, Я наведу на них бедствие, от которого они не могут избавиться, и когда воззовут ко Мне, не услышу их.
11:12
καὶ και and; even
πορεύσονται πορευομαι travel; go
πόλεις πολις city
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
κεκράξονται κραζω cry
πρὸς προς to; toward
τοὺς ο the
θεούς θεος God
οἷς ος who; what
αὐτοὶ αυτος he; him
θυμιῶσιν θυμιαω burn incense
αὐτοῖς αυτος he; him
μὴ μη not
σώσουσιν σωζω save
αὐτοὺς αυτος he; him
ἐν εν in
καιρῷ καιρος season; opportunity
τῶν ο the
κακῶν κακος bad; ugly
αὐτῶν αυτος he; him
11:11
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֨י hinnˌî הִנֵּה behold
מֵבִ֤יא mēvˈî בוא come
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
רָעָ֔ה rāʕˈā רָעָה evil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יוּכְל֖וּ yûḵᵊlˌû יכל be able
לָ לְ to
צֵ֣את ṣˈēṯ יצא go out
מִמֶּ֑נָּה mimmˈennā מִן from
וְ wᵊ וְ and
זָעֲק֣וּ zāʕᵃqˈû זעק cry
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֶשְׁמַ֖ע ʔešmˌaʕ שׁמע hear
אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
11:11. quam ob rem haec dicit Dominus ecce ego inducam super eos mala de quibus exire non poterunt et clamabunt ad me et non exaudiam eos
Wherefore thus saith the Lord: Behold I will bring in evils upon them, which they shall not be able to escape: and they shall cry to me, and I will not hearken to them.
11:11. For this reason, thus says the Lord: Behold, I will lead evils over them, from which they will not be able to escape. And they will cry out to me, and I will not heed them.
11:11. Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. 12 Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. 13 For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal. 14 Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. 15 What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest. 16 The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken. 17 For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.
This paragraph, which contains so much of God's wrath, might very well be expected to follow upon that which goes next before, which contained so much of his people's sin. When God found so much evil among them we cannot think it strange if it follows, Therefore I will bring evil upon them (v. 11), the evil of punishment for the evil of sin; and there is no remedy, no relief: the decree has gone forth and the sentence will be executed.
I. They cannot help themselves, but will be found too weak to contest with God's judgments: it is evil which they shall not be able to escape, or to go forth out of, by any evasion whatsoever. Note, Those that will not submit to God's government shall not be able to escape his wrath. There is no fleeing from his justice, no avoiding his cognizance. Evil pursues sinners and entangles them in snares out of which they cannot extricate themselves.
II. Their God will not help them; his providence shall no way favour them: Though they shall cry unto me, I will not hearken to them. In their affliction they will seek the God whom before they slighted, and cry to him whom before they would not vouchsafe to speak to. But how can they expect to speed? For he has plainly told us that he that turns away his ears from hearing the law, as they did, for they inclined not their ear (v. 8), even his prayer shall be an abomination to him, as the word of the Lord was now to them a reproach.
III. Their idols shall not help them, v. 12. They shall go, and cry to the gods to whom they now offer incense, and put them in mind of the costly services wherewith they had honoured them, expecting they should now have relief from them, but in vain. They shall be sent to the gods whom they served (Judg. x. 14; Deut. xxxii. 37, 38), and what the better? They shall not save them at all, shall do nothing towards their salvation, nor give them any prospect of it; they shall not afford them the least comfort, nor relief, nor mitigation of their trouble. It is God only that is a friend at need, a present powerful help in time of trouble. The idols cannot help themselves; how then should they help their worshippers? Those that make idols of the world and the flesh will in vain have recourse to them in a day of distress. If the idols could have done any real kindness to their worshippers, they would have done it for this people, who had renounced the true God to embrace them, had multiplied them according to the number of their cities (v. 13), nay, in Jerusalem, according to the number of their streets. Suspecting both their sufficiency and their readiness to help them, they must have many, lest a few would not serve; they must have them dispersed in every corner, lest they should be out of the way when they had occasion for them. In Jerusalem, the city which God had chosen to put his name there, publicly in the streets of Jerusalem, in every street, they had altars to that shameful thing, that shame, even to Baal, which they ought to have been ashamed of, with which they did reproach the Lord and bring confusion upon themselves. But now in their distress their many gods, and many altars, should stand them in stead. Note, Those that will not be ashamed of their commission of sin as a wicked thing will be ashamed of their expectations from sin as a fruitless thing.
IV. Jeremiah's prayers shall not help them, v. 14. What God had said to him before (ch. vii. 16) he here says again, Pray not thou for this people. This is not designed for a command to the prophet, so much as for a threatening to the people, that they should have no benefit by the prayers of their friends for them. God would give no encouragement to the prophets to pray for them, would not stir up the spirit of prayer, but cast a damp upon it, would put it into their hearts to pray, not for the body of the people, but for the remnant among them, to pray for their eternal salvation, not for their deliverance from the temporal judgments that were coming upon them; and what other prayers were put up for them should not be heard. Those are in a sad case indeed that are cut off from the benefit of prayer. "I will not hear them when they cry, and therefore to not thou pray for them." Note, Those that have so far thrown themselves out of God's favour that he will not hear their prayers cannot expect benefit by the prayers of others for them.
V. The profession they make of religion shall stand them in no stead, v. 15. They were originally God's beloved, his spouse, he was married to them by the covenant of peculiarity; even the unbelieving Jews are said to be beloved for the fathers' sake, Rom. xi. 28. As such they had a place in God's house; they were admitted to worship in the courts of his temple; they partook of God's altar; they ate of the flesh of their peace-offerings here called the holy flesh, which God had the honour of and they had the comfort of. This they gloried in, and trusted to. What harm could come to those who were God's beloved, who were under the protection of his house? Even when they did evil yet they rejoiced and gloried in this, made a mighty noise of this. And when their evil was (so the margin reads it), when trouble came upon them, they rejoiced in this, and made this their confidence; but their confidence would deceive them, for God has rejected it, they themselves having forfeited the privileges they so much boasted of. They have wrought lewdness with many, have been guilty of spiritual whoredom, have worshipped many idols; and therefore, 1. God's temple will yield them no protection; it is fit that the adulteress, especially when she has so often repeated her whoredoms and has grown so impudent in them and irreclaimable, should be put away, and turned out of doors: "What has my beloved to do in my house? She is a scandal to it, and therefore it shall no longer be a shelter to her." 2. God's altar will yield them no satisfaction, nor can they expect any comfort from that: "The holy flesh has passed from thee, that is, an end will soon be put to thy sacrifices, when the temple shall be laid in ruins; and where then will the holy flesh be, that thou art so proud of?" A holy heart will be a comfort to us when the holy flesh has passed from us; an inward principle of grace will make up the want of the outward means of grace. But woe unto us if the departure of the holy flesh be accompanied with the departure of the Holy Spirit.
VI. God's former favours to them shall stand them in no stead, v. 16, 17. Their remembrance of them shall be no comfort to them under their troubles, and God's remembrance of them shall be no argument for their relief. 1. It is true God had done great things for them; that people had been favourites above any people under the sun; they had been the darlings of heaven. God had called Israel's name a green olive-tree, and had made them so, for he miscalls nothing; he had planted them (v. 17), had formed them into a people, with all the advantages they could have to make them a fruitful and flourishing people, so good was their law and so good was their land. One would think no other than that a people so planted, so watered, so cultivated, should be, as the olive-tree is, ever green, in respect both of piety and prosperity, Ps. lii. 8. God called them fair and of goodly fruit, both good for food and pleasant to the eye, both amiable and serviceable to God and man, for which the greenness and fatness of the olive both are honoured, Judg. ix. 9. 2. It is as true that they have done evil things against God. He had planted them a green olive, a good olive, but they had degenerated into a wild olive, Rom. xi. 17. Both the house of Israel. and the house of Judah had done evil, had provoked God to anger in burning incense unto Baal, setting up other mediators between them and the supreme God besides the promised Messiah; nay, setting up other gods in competition with the true and living God, for they had gods many, as well as lords many. 3. When they have conducted themselves so ill they can expect no other than that, notwithstanding what good he has done to them and designed for them, he should now bring upon them the evil he has pronounced against them. He that planted this green olive-tree, and expected fruit from it, finding it barren and grown wild, has kindled fire upon it, to burn it as it stands; for, being without fruit, it is twice dead, plucked up by the roots (Jude 12), it is cut down and cast into the fire, the fittest place for trees that cumber the ground, Matt. iii. 10. The branches of it, the high and lofty boughs (so the word signifies), are broken are broken down, both princes and priests cut off. And thus it proves that the evil done against God, to provoke him to anger, is really done against themselves; they wrong their own souls; God is out of their reach, but they ruin themselves. See ch. vii. 19. Note, Every sin against God is a sin against ourselves, and so it will be found sooner or later.
Albert Barnes: Notes on the Bible - 1834
11:11: I will bring - Or, am bringing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: I will bring: Jer 11:17, Jer 6:19, Jer 19:3, Jer 19:15, Jer 23:12, Jer 35:17, Jer 36:31; Kg2 22:16; Ch2 34:24; Eze 7:5
which: Jer 15:2; Pro 29:1; Isa 24:17; Amo 2:14, Amo 2:15, Amo 5:19, Amo 9:1-4; Th1 5:3; Heb 1:3; Rev 6:16, Rev 6:17
escape: Heb. go forth of
cry: Jer 14:12; Psa 18:41, Psa 66:18; Pro 1:28; Isa 1:15; Eze 8:18; Mic 3:4; Zac 7:13; Luk 13:24-28
Geneva 1599
11:11 Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry to me, (g) I will not hearken to them.
(g) Because they will not pray with true faith and repentance, but for the pain and grief which they feel, (Prov 1:28).
John Gill
11:11 Therefore thus saith the Lord, behold, I will bring evil upon them,.... The evil of punishment for the evil of their sins, such as famine, the sword, captivity, which latter is the evil more especially designed; and there is no evil of this nature but what is of God; it is of his sending and bringing; see Amos 3:6,
which they shall not be able to escape; they should not have wisdom enough to form a scheme, nor power enough to put one in execution when formed, whereby they could extricate themselves out of the difficulties they would be in; doubtless reference is had to their being besieged by the Chaldean army, the evil that should come out of the north, Jer 1:14, which should so closely surround them, that none should escape:
and though they shall cry unto me, I will not hearken unto them: because their prayers were hypocritical, and not attended with faith and true repentance; otherwise, when men cry to God, under a sense of sin, being truly sorry for it, and put their trust in him, he hears them, and delivers them; but these would be concerned only for the evil that was come upon them, and not the evil they had been guilty of; and such sinners, when they pray to him, the Lord hears not. The Targum is,
"and they shall pray before me, and I will not receive their prayers.''
John Wesley
11:11 I will not hearken - God will not hear them crying to him in their adversity, who refuse to hear him speaking to them in their prosperity.
Robert Jamieson, A. R. Fausset and David Brown
11:11 cry unto me--contrasted with "cry unto the gods," (Jer 11:12).
not hearken-- (Ps 18:41; Prov 1:28; Is 1:15; Mic 3:4).
11:1211:12: Եւ գնասցեն քաղաքք Յուդայ՝ եւ բնակիչք Երուսաղեմի, եւ աղաղակեսցեն առ դիսն իւրեանց որոց արկանէին խունկս. եւ փրկելով ո՛չ փրկեսցեն զնոսա ՚ի ժամանակի չարեաց իւրեանց[11122]։ [11122] Ոմանք. Եւ գնասցեն քաղաքդ Յու՛՛։
12 Յուդայի երկրի քաղաքներն ու Երուսաղէմի բնակիչները կը գնան, կը կանչեն իրենց աստուածներին, որոնց խունկ էին ծխում, բայց նրանցից փրկութիւն չի լինելու իրենց դժբախտութեան ժամանակ:
12 Յուդայի քաղաքներն ու Երուսաղէմի բնակիչները պիտի երթան, Պիտի աղաղակեն այն աստուածներուն, որոնց խունկ ծխեր էին. Բայց անոնց ձախորդութեան ժամանակը Բնաւ պիտի չազատեն զանոնք։
Եւ գնասցեն քաղաքք Յուդայ եւ բնակիչք Երուսաղեմի, եւ աղաղակեսցեն առ դիսն իւրեանց որոց արկանէին խունկս, եւ փրկելով ոչ փրկեսցեն զնոսա ի ժամանակի չարեաց իւրեանց:

11:12: Եւ գնասցեն քաղաքք Յուդայ՝ եւ բնակիչք Երուսաղեմի, եւ աղաղակեսցեն առ դիսն իւրեանց որոց արկանէին խունկս. եւ փրկելով ո՛չ փրկեսցեն զնոսա ՚ի ժամանակի չարեաց իւրեանց[11122]։
[11122] Ոմանք. Եւ գնասցեն քաղաքդ Յու՛՛։
12 Յուդայի երկրի քաղաքներն ու Երուսաղէմի բնակիչները կը գնան, կը կանչեն իրենց աստուածներին, որոնց խունկ էին ծխում, բայց նրանցից փրկութիւն չի լինելու իրենց դժբախտութեան ժամանակ:
12 Յուդայի քաղաքներն ու Երուսաղէմի բնակիչները պիտի երթան, Պիտի աղաղակեն այն աստուածներուն, որոնց խունկ ծխեր էին. Բայց անոնց ձախորդութեան ժամանակը Բնաւ պիտի չազատեն զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 Тогда город{а} Иуды и жители Иерусалима пойдут и воззовут к богам, которым они кадят; но они нисколько не помогут им во время бедствия их.
11:13 ὅτι οτι since; that κατ᾿ κατα down; by ἀριθμὸν αριθμος number τῶν ο the πόλεών πολις city σου σου of you; your ἦσαν ειμι be θεοί θεος God σου σου of you; your Ιουδα ιουδα Iouda; Iutha καὶ και and; even κατ᾿ κατα down; by ἀριθμὸν αριθμος number ἐξόδων εξοδος exodus τῆς ο the Ιερουσαλημ ιερουσαλημ Jerusalem ἐτάξατε τασσω arrange; appoint βωμοὺς βωμος pedestal θυμιᾶν θυμιαω burn incense τῇ ο the Βααλ βααλ Baal; Vaal
11:12 וְ wᵊ וְ and הָֽלְכ֞וּ hˈālᵊḵˈû הלך walk עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and יֹשְׁבֵי֙ yōšᵊvˌê ישׁב sit יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and זָֽעֲקוּ֙ zˈāʕᵃqû זעק cry אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] הֵ֥ם hˌēm הֵם they מְקַטְּרִ֖ים mᵊqaṭṭᵊrˌîm קטר smoke לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and הֹושֵׁ֛עַ hôšˈēₐʕ ישׁע help לֹֽא־ lˈō- לֹא not יֹושִׁ֥יעוּ yôšˌîʕû ישׁע help לָהֶ֖ם lāhˌem לְ to בְּ bᵊ בְּ in עֵ֥ת ʕˌēṯ עֵת time רָעָתָֽם׃ rāʕāṯˈām רָעָה evil
11:12. et ibunt civitates Iuda et habitatores Hierusalem et clamabunt ad deos quibus libant et non salvabunt eos in tempore adflictionis eorumAnd the cities of Juda, and the inhabitants of Jerusalem shall go, and cry to the gods to whom they offer sacrifice, and they shall not save them in the time of their affliction.
12. Then shall the cities of Judah and the inhabitants of Jerusalem go and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.
11:12. And the cities of Judah and the inhabitants of Jerusalem will go forth, and they will cry out to the gods, to whom they offer libations, and they will not save them in the time of their affliction.
11:12. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.
Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble:

11:12 Тогда город{а} Иуды и жители Иерусалима пойдут и воззовут к богам, которым они кадят; но они нисколько не помогут им во время бедствия их.
11:13
ὅτι οτι since; that
κατ᾿ κατα down; by
ἀριθμὸν αριθμος number
τῶν ο the
πόλεών πολις city
σου σου of you; your
ἦσαν ειμι be
θεοί θεος God
σου σου of you; your
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
κατ᾿ κατα down; by
ἀριθμὸν αριθμος number
ἐξόδων εξοδος exodus
τῆς ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐτάξατε τασσω arrange; appoint
βωμοὺς βωμος pedestal
θυμιᾶν θυμιαω burn incense
τῇ ο the
Βααλ βααλ Baal; Vaal
11:12
וְ wᵊ וְ and
הָֽלְכ֞וּ hˈālᵊḵˈû הלך walk
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
יֹשְׁבֵי֙ yōšᵊvˌê ישׁב sit
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
זָֽעֲקוּ֙ zˈāʕᵃqû זעק cry
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
הֵ֥ם hˌēm הֵם they
מְקַטְּרִ֖ים mᵊqaṭṭᵊrˌîm קטר smoke
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
הֹושֵׁ֛עַ hôšˈēₐʕ ישׁע help
לֹֽא־ lˈō- לֹא not
יֹושִׁ֥יעוּ yôšˌîʕû ישׁע help
לָהֶ֖ם lāhˌem לְ to
בְּ bᵊ בְּ in
עֵ֥ת ʕˌēṯ עֵת time
רָעָתָֽם׃ rāʕāṯˈām רָעָה evil
11:12. et ibunt civitates Iuda et habitatores Hierusalem et clamabunt ad deos quibus libant et non salvabunt eos in tempore adflictionis eorum
And the cities of Juda, and the inhabitants of Jerusalem shall go, and cry to the gods to whom they offer sacrifice, and they shall not save them in the time of their affliction.
11:12. And the cities of Judah and the inhabitants of Jerusalem will go forth, and they will cry out to the gods, to whom they offer libations, and they will not save them in the time of their affliction.
11:12. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.
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jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:12: Go, and cry unto the gods - See Jer 2:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: go: Jer 2:28, Jer 44:17-27; Deu 32:37; Jdg 10:14; Ch2 28:22; Isa 45:20
trouble: Heb. evil
John Gill
11:12 Then shall the cities of Judah, and the inhabitants of Jerusalem,.... That is, the inhabitants of the cities of Judah, as well as the inhabitants of the city of Jerusalem; the former being in distress through the enemy being in their land, as well as the latter besieged by him:
go and cry unto the gods unto whom they offer incense; Baal, the queen of heaven, sun, moon, planets, and all the hosts of heaven, as in Jer 44:15, these they should cry unto for help and deliverance in vain:
but they shall not save them at all in the time of their trouble; not yield them the least relief and comfort in their trouble, so far from saving them entirely from it.
Robert Jamieson, A. R. Fausset and David Brown
11:12 cry unto the gods . . . not save-- (Deut 32:37-38). Compare this verse and beginning of Jer 11:13; Jer 2:28.
in the time of their trouble--that is, calamity (Jer 2:27).
11:1311:13: Զի ըստ թուոյ քաղաքացն քոց էին դիքն քո Յուդայ, եւ ըստ թուոյ անցիցն Երուսաղեմի կարգեցէք բագինս եւ սեղանս ամօթոյ, արկանել խո՛ւնկս Բահաղու[11123]։ [11123] Յօրինակին պակասէր. Էին դիքն քո Յուդայ։
13 Քո աստուածները, Յուդայի՛ երկիր, թուով այնքան էին, որքան քո քաղաքները, եւ ըստ Երուսաղէմի փողոցների թուի, ամօթի բագիններ ու սեղաններ կանգնեցրիք՝ Բահաղին խունկ ծխելու համար:
13 Քանզի քու աստուածներդ, ո՛վ Յուդա, Քու քաղաքներուդ թիւին չափ եղան, Երուսաղէմի փողոցներուն թիւին չափ։Ամօթալից կռապաշտութեան համար սեղաններ, Բահաղին խունկ ծխելու համար սեղաններ կանգնեցուցիք։
Զի ըստ թուոյ քաղաքացն քոց էին դիքն քո, Յուդայ, եւ ըստ թուոյ անցիցն Երուսաղեմի կարգեցէք բագինս [222]եւ սեղանս ամօթոյ,`` արկանել խունկս Բահաղու:

11:13: Զի ըստ թուոյ քաղաքացն քոց էին դիքն քո Յուդայ, եւ ըստ թուոյ անցիցն Երուսաղեմի կարգեցէք բագինս եւ սեղանս ամօթոյ, արկանել խո՛ւնկս Բահաղու[11123]։
[11123] Յօրինակին պակասէր. Էին դիքն քո Յուդայ։
13 Քո աստուածները, Յուդայի՛ երկիր, թուով այնքան էին, որքան քո քաղաքները, եւ ըստ Երուսաղէմի փողոցների թուի, ամօթի բագիններ ու սեղաններ կանգնեցրիք՝ Բահաղին խունկ ծխելու համար:
13 Քանզի քու աստուածներդ, ո՛վ Յուդա, Քու քաղաքներուդ թիւին չափ եղան, Երուսաղէմի փողոցներուն թիւին չափ։Ամօթալից կռապաշտութեան համար սեղաններ, Բահաղին խունկ ծխելու համար սեղաններ կանգնեցուցիք։
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13 Ибо сколько у тебя городов, столько и богов у тебя, Иуда, и сколько улиц в Иерусалиме, столько вы наставили жертвенников постыдному, жертвенников для каждения Ваалу.
11:14 καὶ και and; even σὺ συ you μὴ μη not προσεύχου προσευχομαι pray περὶ περι about; around τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he καὶ και and; even μὴ μη not ἀξίου αξιοω deem worthy; consider worthwhile περὶ περι about; around αὐτῶν αυτος he; him ἐν εν in δεήσει δεησις petition καὶ και and; even προσευχῇ προσευχη prayer ὅτι οτι since; that οὐκ ου not εἰσακούσομαι εισακουω heed; listen to ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐν εν in ᾧ ος who; what ἐπικαλοῦνταί επικαλεω invoke; nickname με με me ἐν εν in καιρῷ καιρος season; opportunity κακώσεως κακωσις bad treatment αὐτῶν αυτος he; him
11:13 כִּ֚י ˈkî כִּי that מִסְפַּ֣ר mispˈar מִסְפָּר number עָרֶ֔יךָ ʕārˈeʸḵā עִיר town הָי֥וּ hāyˌû היה be אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and מִסְפַּ֞ר mispˈar מִסְפָּר number חֻצֹ֣ות ḥuṣˈôṯ חוּץ outside יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem שַׂמְתֶּ֤ם śamtˈem שׂים put מִזְבְּחֹות֙ mizbᵊḥôṯ מִזְבֵּחַ altar לַ la לְ to † הַ the בֹּ֔שֶׁת bbˈōšeṯ בֹּשֶׁת shame מִזְבְּחֹ֖ות mizbᵊḥˌôṯ מִזְבֵּחַ altar לְ lᵊ לְ to קַטֵּ֥ר qaṭṭˌēr קטר smoke לַ la לְ to † הַ the בָּֽעַל׃ ס bbˈāʕal . s בַּעַל lord, baal
11:13. secundum numerum enim civitatum tuarum erant dii tui Iuda et secundum numerum viarum Hierusalem posuistis aras confusionis aras ad libandum BaaliFor according to the number of thy cities were thy gods, O Juda: and according to the number of the streets of Jerusalem thou hast set up altars of confusion, altars to offer sacrifice to Baalim.
13. For according to the number of thy cities are thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to the shameful thing, even altars to burn incense unto Baal.
11:13. For according to the number of your cities, so were your gods, O Judah. And according to the number of the streets of Jerusalem, so did you establish altars of confusion, altars to offer libations to Baal.
11:13. For [according to] the number of thy cities were thy gods, O Judah; and [according to] the number of the streets of Jerusalem have ye set up altars to [that] shameful thing, [even] altars to burn incense unto Baal.
For [according to] the number of thy cities were thy gods, O Judah; and [according to] the number of the streets of Jerusalem have ye set up altars to [that] shameful thing, [even] altars to burn incense unto Baal:

11:13 Ибо сколько у тебя городов, столько и богов у тебя, Иуда, и сколько улиц в Иерусалиме, столько вы наставили жертвенников постыдному, жертвенников для каждения Ваалу.
11:14
καὶ και and; even
σὺ συ you
μὴ μη not
προσεύχου προσευχομαι pray
περὶ περι about; around
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
καὶ και and; even
μὴ μη not
ἀξίου αξιοω deem worthy; consider worthwhile
περὶ περι about; around
αὐτῶν αυτος he; him
ἐν εν in
δεήσει δεησις petition
καὶ και and; even
προσευχῇ προσευχη prayer
ὅτι οτι since; that
οὐκ ου not
εἰσακούσομαι εισακουω heed; listen to
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐν εν in
ος who; what
ἐπικαλοῦνταί επικαλεω invoke; nickname
με με me
ἐν εν in
καιρῷ καιρος season; opportunity
κακώσεως κακωσις bad treatment
αὐτῶν αυτος he; him
11:13
כִּ֚י ˈkî כִּי that
מִסְפַּ֣ר mispˈar מִסְפָּר number
עָרֶ֔יךָ ʕārˈeʸḵā עִיר town
הָי֥וּ hāyˌû היה be
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
מִסְפַּ֞ר mispˈar מִסְפָּר number
חֻצֹ֣ות ḥuṣˈôṯ חוּץ outside
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
שַׂמְתֶּ֤ם śamtˈem שׂים put
מִזְבְּחֹות֙ mizbᵊḥôṯ מִזְבֵּחַ altar
לַ la לְ to
הַ the
בֹּ֔שֶׁת bbˈōšeṯ בֹּשֶׁת shame
מִזְבְּחֹ֖ות mizbᵊḥˌôṯ מִזְבֵּחַ altar
לְ lᵊ לְ to
קַטֵּ֥ר qaṭṭˌēr קטר smoke
לַ la לְ to
הַ the
בָּֽעַל׃ ס bbˈāʕal . s בַּעַל lord, baal
11:13. secundum numerum enim civitatum tuarum erant dii tui Iuda et secundum numerum viarum Hierusalem posuistis aras confusionis aras ad libandum Baali
For according to the number of thy cities were thy gods, O Juda: and according to the number of the streets of Jerusalem thou hast set up altars of confusion, altars to offer sacrifice to Baalim.
11:13. For according to the number of your cities, so were your gods, O Judah. And according to the number of the streets of Jerusalem, so did you establish altars of confusion, altars to offer libations to Baal.
11:13. For [according to] the number of thy cities were thy gods, O Judah; and [according to] the number of the streets of Jerusalem have ye set up altars to [that] shameful thing, [even] altars to burn incense unto Baal.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:13: That shameful thing - i. e., Baal; public establishment of idolatry, such as actually took place in the reign of Manasseh (Ch2 33:3. Contrast Kg2 18:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: For according: Jer 2:28, Jer 3:1, Jer 3:2; Deu 32:16, Deu 32:17; Kg2 23:4, Kg2 23:5, Kg2 23:13; Isa 2:8; Hos 12:11
up altars: Jer 19:5, Jer 32:35; Kg2 21:4, Kg2 21:5
shameful thing: Heb. shame
Geneva 1599
11:13 (h) For [according to] the number of thy cities were thy gods, O Judah; and [according to] the number of the streets of Jerusalem have ye set up altars to [that] shameful thing, [even] altars to burn incense to Baal.
(h) Read (Jer 2:28).
John Gill
11:13 For according to the number of thy cities were thy gods, O Judah,.... See Gill on Jer 2:28,
and according to the number of the streets of Jerusalem; of which there were many, and some of note (i):
have ye set up altars to that shameful thing, even altars to burn incense unto Baal; one of whose names is Bosheth, "shame"; see Hos 9:10, hence Jerubbaal is called, in 2Kings 11:21, Jerubbesheth; very properly is this name given to Baal, not only because the worship of him was to the reproach of the true God, but brought shame and confusion in the issue to its worshipper; as well as because shameful things were done in the worship of it, especially of Baalpeor; who seems to be the same with the Priapus of other nations.
(i) Vid. Lightfoot, Chorograph. Cent. ad Matt. p. 34.
John Wesley
11:13 That shameful thing - Baal, called a shameful thing, because it was what they had reason to be ashamed of, and what would certainly bring them to shame and confusion. Baal - Signifies Lord, and was a common name given to more idols than one; the Phoenicians used the name Baal, the Chaldeans, Bell. Learned men say, that the Asians called the same idol Baal, whom those of Europe called Jupiter. It is not improbable, that the Heathens acknowledging one supreme being, worshipped him in several creatures; some mistaking the Sun, Moon, and Stars to be he, others, other things; these they called Baalim, Lords, as they called the principal god, Baal.
Robert Jamieson, A. R. Fausset and David Brown
11:13 shameful thing--Hebrew, "shame," namely, the idol, not merely shameful, but the essence of all that is shameful (Jer 3:24; Hos 9:10), which will bring shame and confusion on yourselves [CALVIN].
11:1411:14: Եւ դու՝ մի՛ կար յաղօթս վասն ժողովրդեանդ այդորիկ, եւ մի՛ աղաչեր վասն դոցա խնդրուածովք, եւ պաղատիր. զի ո՛չ լսեմ ՚ի ժամանակի յորում կարդասցեն առ իս՝ ՚ի ժամանակի չարեա՛ց իւրեանց։
14 Իսկ դու մի՛ աղօթիր այդ ժողովրդի համար, խնդրանքներով մի՛ աղաչիր ու պաղատիր դրանց համար, որովհետեւ երբ իրենց դժբախտութեան ժամանակ կանչեն ինձ՝ ես չպիտի լսեմ:
14 «Ուստի դուն այս ժողովուրդին համար աղօթք մի՛ ըներ Ու անոնց համար խնդրուածքով ու պաղատանքով մի՛ աղաչեր. Քանզի երբ իրենց վրայ հասած չարիքին համար ինծի աղաղակեն, Անոնց մտիկ պիտի չընեմ։
Եւ դու մի՛ կար յաղօթս վասն ժողովրդեանդ այդորիկ, եւ մի՛ աղաչեր վասն դոցա խնդրուածովք եւ պաղատիր. զի ոչ լսեմ ի ժամանակի յորում կարդասցեն առ իս, ի ժամանակի չարեաց իւրեանց:

11:14: Եւ դու՝ մի՛ կար յաղօթս վասն ժողովրդեանդ այդորիկ, եւ մի՛ աղաչեր վասն դոցա խնդրուածովք, եւ պաղատիր. զի ո՛չ լսեմ ՚ի ժամանակի յորում կարդասցեն առ իս՝ ՚ի ժամանակի չարեա՛ց իւրեանց։
14 Իսկ դու մի՛ աղօթիր այդ ժողովրդի համար, խնդրանքներով մի՛ աղաչիր ու պաղատիր դրանց համար, որովհետեւ երբ իրենց դժբախտութեան ժամանակ կանչեն ինձ՝ ես չպիտի լսեմ:
14 «Ուստի դուն այս ժողովուրդին համար աղօթք մի՛ ըներ Ու անոնց համար խնդրուածքով ու պաղատանքով մի՛ աղաչեր. Քանզի երբ իրենց վրայ հասած չարիքին համար ինծի աղաղակեն, Անոնց մտիկ պիտի չընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1411:14 Ты же не проси за этот народ и не возноси за них молитвы и прошений; ибо Я не услышу, когда они будут взывать ко Мне в бедствии своем.
11:15 τί τις.1 who?; what? ἡ ο the ἠγαπημένη αγαπαω love ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine ἐποίησεν ποιεω do; make βδέλυγμα βδελυγμα abomination μὴ μη not εὐχαὶ ευχη wish; vow καὶ και and; even κρέα κρεας meat ἅγια αγιος holy ἀφελοῦσιν αφαιρεω take away ἀπὸ απο from; away σοῦ σου of you; your τὰς ο the κακίας κακια badness; vice σου σου of you; your ἢ η or; than τούτοις ουτος this; he διαφεύξῃ διαφευγω escape
11:14 וְ wᵊ וְ and אַתָּ֗ה ʔattˈā אַתָּה you אַל־ ʔal- אַל not תִּתְפַּלֵּל֙ tiṯpallˌēl פלל pray בְּעַד־ bᵊʕaḏ- בַּעַד distance הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשָּׂ֥א tiśśˌā נשׂא lift בַעֲדָ֖ם vaʕᵃḏˌām בַּעַד distance רִנָּ֣ה rinnˈā רִנָּה cry of joy וּ û וְ and תְפִלָּ֑ה ṯᵊfillˈā תְּפִלָּה prayer כִּ֣י kˈî כִּי that אֵינֶ֣נִּי ʔênˈennî אַיִן [NEG] שֹׁמֵ֗עַ šōmˈēₐʕ שׁמע hear בְּ bᵊ בְּ in עֵ֛ת ʕˈēṯ עֵת time קָרְאָ֥ם qārᵊʔˌām קרא call אֵלַ֖י ʔēlˌay אֶל to בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance רָעָתָֽם׃ ס rāʕāṯˈām . s רָעָה evil
11:14. tu ergo noli orare pro populo hoc et ne adsumas pro eis laudem et orationem quia non exaudiam in tempore clamoris eorum ad me in tempore adflictionis eorumTherefore do not thou pray for this people, and do not take up praise and prayer for them: for I will not hear them in the time of their cry to me, in the time of their affliction.
14. Therefore pray not thou for this people, neither lift up cry nor prayer for them: for I will not hear them in the time that they cry unto me for their trouble.
11:14. Therefore, you should not choose to pray for this people, and you should not take up praise and petitioning on their behalf. For I will not heed them in the time of their outcry to me, in the time of their affliction.
11:14. Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time that they cry unto me for their trouble.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time that they cry unto me for their trouble:

11:14 Ты же не проси за этот народ и не возноси за них молитвы и прошений; ибо Я не услышу, когда они будут взывать ко Мне в бедствии своем.
11:15
τί τις.1 who?; what?
ο the
ἠγαπημένη αγαπαω love
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
ἐποίησεν ποιεω do; make
βδέλυγμα βδελυγμα abomination
μὴ μη not
εὐχαὶ ευχη wish; vow
καὶ και and; even
κρέα κρεας meat
ἅγια αγιος holy
ἀφελοῦσιν αφαιρεω take away
ἀπὸ απο from; away
σοῦ σου of you; your
τὰς ο the
κακίας κακια badness; vice
σου σου of you; your
η or; than
τούτοις ουτος this; he
διαφεύξῃ διαφευγω escape
11:14
וְ wᵊ וְ and
אַתָּ֗ה ʔattˈā אַתָּה you
אַל־ ʔal- אַל not
תִּתְפַּלֵּל֙ tiṯpallˌēl פלל pray
בְּעַד־ bᵊʕaḏ- בַּעַד distance
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּשָּׂ֥א tiśśˌā נשׂא lift
בַעֲדָ֖ם vaʕᵃḏˌām בַּעַד distance
רִנָּ֣ה rinnˈā רִנָּה cry of joy
וּ û וְ and
תְפִלָּ֑ה ṯᵊfillˈā תְּפִלָּה prayer
כִּ֣י kˈî כִּי that
אֵינֶ֣נִּי ʔênˈennî אַיִן [NEG]
שֹׁמֵ֗עַ šōmˈēₐʕ שׁמע hear
בְּ bᵊ בְּ in
עֵ֛ת ʕˈēṯ עֵת time
קָרְאָ֥ם qārᵊʔˌām קרא call
אֵלַ֖י ʔēlˌay אֶל to
בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance
רָעָתָֽם׃ ס rāʕāṯˈām . s רָעָה evil
11:14. tu ergo noli orare pro populo hoc et ne adsumas pro eis laudem et orationem quia non exaudiam in tempore clamoris eorum ad me in tempore adflictionis eorum
Therefore do not thou pray for this people, and do not take up praise and prayer for them: for I will not hear them in the time of their cry to me, in the time of their affliction.
11:14. Therefore, you should not choose to pray for this people, and you should not take up praise and petitioning on their behalf. For I will not heed them in the time of their outcry to me, in the time of their affliction.
11:14. Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time that they cry unto me for their trouble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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: Ср. VII:16.
Adam Clarke: Commentary on the Bible - 1831
11:14: Therefore pray not thou for this people - I am determined to give them up into the hands of their enemies; I will neither hear thy intercession, nor regard their prayers. Their measure is full.
Albert Barnes: Notes on the Bible - 1834
11:14: A parenthesis. As in Jer 7:16, all intercession is forbidden, and for this reason. Prayer for others for the forgiveness of their sins avails only when they also pray. The cry of the people now was that of the guilty smarting under punishment, not of the penitent mourning over sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: pray: Jer 7:16, Jer 14:11, Jer 15:1; Exo 32:10; Pro 26:24, Pro 26:25; Jo1 5:16
for: Jer 11:11; Psa 66:18; Hos 5:6
trouble: Heb. evil, Jer 11:11
Geneva 1599
11:14 Therefore (i) pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time when they cry to me for their trouble.
(i) Read (Jer 7:16, Jer 14:11).
John Gill
11:14 Therefore pray not thou for this people,.... If for a remnant among them, yet not for the body of the people; and if for their spiritual and eternal good, yet not for their temporal salvation; their temporal ruin was certain; the decree was gone forth, and there was no revoking it; and this is said, not so much by way of prohibition of the prophet, as by way of threatening to the people, to show that as their own prayers should not profit them, so they should not have the benefit of the prayers of good men, their sin was a sin unto death, at least temporal death, and must not be prayed for, 1Jn 5:16,
neither lift up a cry or prayer for them; more words are used, to show the divine resolution, how inexorable he was, and how desperate was their condition, and their ruin sure; these words are repeated from Jer 7:16,
for I will not hear them in the time that they cry unto me for their trouble; for, as he would not hear their prayers when they should cry to him to be delivered from their trouble, it cannot be thought that he should hear the prayers of others for them, The Targum understands this of the prayers of the prophet for them, paraphrasing the words thus,
"for there is no acceptance before me (or it is not pleasing to me) when thou shall pray for them before me, in the time of their evil;''
neither their prayers, nor the prophet's for them, would be acceptable to God, or of any avail, he being determined to bring evil upon them.
Robert Jamieson, A. R. Fausset and David Brown
11:14 There is a climax of guilt which admits of no further intercessory prayer (Ex 32:10, in the Chaldee version, "leave off praying"; Jer 7:16; 1Kings 16:1; 1Kings 15:35; 1Jn 5:16). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate.
for their trouble--on account of their trouble. Other manuscripts read, "in the time of their trouble" a gloss from Jer 11:12.
11:1511:15: Զի ընդ սիրելին ասեմ՝ զի ՚ի ներքս ՚ի տաճարին իմում արա՛ր գարշելիս. միթէ աղօ՞թք, եւ մի՛ս նուիրեալ՝ անցուցանիցեն ՚ի քէն զչարիս քո. կամ թէ այնպիսեօ՞ք ապրիցիս[11124]։ [11124] Յոմանս պակասի. Ընդ սիրելին ասեմ՝ զի ՚ի ներքս։
15 Իմ սիրելի ժողովրդի մասին եմ ասում, քանզի նա իմ տաճարի ներսում պղծութիւն գործեց: Միթէ աղօթքը եւ զոհերի միսը քեզնից կը վերացնե՞ն քո չարիքները, կամ թէ դրանցով դու կը փրկուե՞ս:
15 Իմ սիրելիս ի՞նչ բաժին ունի իմ տանս մէջ, Քանի որ շատերուն հետ անօրէնութիւն* գործեր է. Սուրբ զոհն ալ քեզմէ վերցուեցաւ։Քանզի դուն քու չարութիւնովդ կ’ուրախանաս։
[223]Զի ընդ սիրելին ասեմ` զի ի ներքս ի տաճարին իմում արար գարշելիս. միթէ աղօթք եւ միս նուիրեա՞լ անցուցանիցեն ի քէն զչարիս քո, կամ թէ այնպիսեօ՞ք ապրիցիս:

11:15: Զի ընդ սիրելին ասեմ՝ զի ՚ի ներքս ՚ի տաճարին իմում արա՛ր գարշելիս. միթէ աղօ՞թք, եւ մի՛ս նուիրեալ՝ անցուցանիցեն ՚ի քէն զչարիս քո. կամ թէ այնպիսեօ՞ք ապրիցիս[11124]։
[11124] Յոմանս պակասի. Ընդ սիրելին ասեմ՝ զի ՚ի ներքս։
15 Իմ սիրելի ժողովրդի մասին եմ ասում, քանզի նա իմ տաճարի ներսում պղծութիւն գործեց: Միթէ աղօթքը եւ զոհերի միսը քեզնից կը վերացնե՞ն քո չարիքները, կամ թէ դրանցով դու կը փրկուե՞ս:
15 Իմ սիրելիս ի՞նչ բաժին ունի իմ տանս մէջ, Քանի որ շատերուն հետ անօրէնութիւն* գործեր է. Սուրբ զոհն ալ քեզմէ վերցուեցաւ։Քանզի դուն քու չարութիւնովդ կ’ուրախանաս։
zohrab-1805▾ eastern-1994▾ western am▾
11:1511:15 Что возлюбленному Моему в доме Моем, когда в нем совершаются многие непотребства? и священные мяса {Жертвы.} не помогут тебе, когда, делая зло, ты радуешься.
11:16 ἐλαίαν ελαιαν attractive; seasonable εὔσκιον ευσκιος the εἴδει ειδος aspect; shape ἐκάλεσεν καλεω call; invite κύριος κυριος lord; master τὸ ο the ὄνομά ονομα name; notable σου σου of you; your εἰς εις into; for φωνὴν φωνη voice; sound περιτομῆς περιτομη circumcision αὐτῆς αυτος he; him ἀνήφθη αναπτω kindle πῦρ πυρ fire ἐπ᾿ επι in; on αὐτήν αυτος he; him μεγάλη μεγας great; loud ἡ ο the θλῖψις θλιψις pressure ἐπὶ επι in; on σέ σε.1 you ἠχρεώθησαν αχρειοω become unprofitable οἱ ο the κλάδοι κλαδος branch αὐτῆς αυτος he; him
11:15 מֶ֣ה mˈeh מָה what לִֽ lˈi לְ to ידִידִ֞י yḏîḏˈî יָדִיד beloved בְּ bᵊ בְּ in בֵיתִ֗י vêṯˈî בַּיִת house עֲשֹׂותָ֤הּ ʕᵃśôṯˈāh עשׂה make הַֽ hˈa הַ the מְזִמָּ֨תָה֙ mᵊzimmˈāṯā מְזִמָּה purpose הָֽ hˈā הַ the רַבִּ֔ים rabbˈîm רַב much וּ û וְ and בְשַׂר־ vᵊśar- בָּשָׂר flesh קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness יַעַבְר֣וּ yaʕavrˈû עבר pass מֵֽ mˈē מִן from עָלָ֑יִךְ ʕālˈāyiḵ עַל upon כִּ֥י kˌî כִּי that רָעָתֵ֖כִי rāʕāṯˌēḵî רָעָה evil אָ֥ז ʔˌāz אָז then תַּעֲלֹֽזִי׃ taʕᵃlˈōzî עלז rejoice
11:15. quid est quod dilectus meus in domo mea fecit scelera multa numquid carnes sanctae auferent a te malitias tuas in quibus gloriata esWhat is the meaning that my beloved hath wrought much wickedness in my house? shall the holy flesh take away from thee thy crimes, in which thou hast boasted?
15. What hath my beloved to do in mine house, seeing she hath wrought lewdness many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.
11:15. Why has my beloved wrought great wickedness in my house? How can the holy flesh take away from you your wickedness, in which you have gloried?
11:15. What hath my beloved to do in mine house, [seeing] she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.
What hath my beloved to do in mine house, [seeing] she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest:

11:15 Что возлюбленному Моему в доме Моем, когда в нем совершаются многие непотребства? и священные мяса {Жертвы.} не помогут тебе, когда, делая зло, ты радуешься.
11:16
ἐλαίαν ελαιαν attractive; seasonable
εὔσκιον ευσκιος the
εἴδει ειδος aspect; shape
ἐκάλεσεν καλεω call; invite
κύριος κυριος lord; master
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
εἰς εις into; for
φωνὴν φωνη voice; sound
περιτομῆς περιτομη circumcision
αὐτῆς αυτος he; him
ἀνήφθη αναπτω kindle
πῦρ πυρ fire
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
μεγάλη μεγας great; loud
ο the
θλῖψις θλιψις pressure
ἐπὶ επι in; on
σέ σε.1 you
ἠχρεώθησαν αχρειοω become unprofitable
οἱ ο the
κλάδοι κλαδος branch
αὐτῆς αυτος he; him
11:15
מֶ֣ה mˈeh מָה what
לִֽ lˈi לְ to
ידִידִ֞י yḏîḏˈî יָדִיד beloved
בְּ bᵊ בְּ in
בֵיתִ֗י vêṯˈî בַּיִת house
עֲשֹׂותָ֤הּ ʕᵃśôṯˈāh עשׂה make
הַֽ hˈa הַ the
מְזִמָּ֨תָה֙ mᵊzimmˈāṯā מְזִמָּה purpose
הָֽ hˈā הַ the
רַבִּ֔ים rabbˈîm רַב much
וּ û וְ and
בְשַׂר־ vᵊśar- בָּשָׂר flesh
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
יַעַבְר֣וּ yaʕavrˈû עבר pass
מֵֽ mˈē מִן from
עָלָ֑יִךְ ʕālˈāyiḵ עַל upon
כִּ֥י kˌî כִּי that
רָעָתֵ֖כִי rāʕāṯˌēḵî רָעָה evil
אָ֥ז ʔˌāz אָז then
תַּעֲלֹֽזִי׃ taʕᵃlˈōzî עלז rejoice
11:15. quid est quod dilectus meus in domo mea fecit scelera multa numquid carnes sanctae auferent a te malitias tuas in quibus gloriata es
What is the meaning that my beloved hath wrought much wickedness in my house? shall the holy flesh take away from thee thy crimes, in which thou hast boasted?
11:15. Why has my beloved wrought great wickedness in my house? How can the holy flesh take away from you your wickedness, in which you have gloried?
11:15. What hath my beloved to do in mine house, [seeing] she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.
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: Возлюбленный Мой — народ иудейский. Бог называет так отступивший от Него народ, для того чтобы выразить скорбь о падении этого, действительно имевшего высокое предназначение, народа (ср. друг у Мф. ХХVI:50).
Adam Clarke: Commentary on the Bible - 1831
11:15: What hath my beloved to do in mine house - This has been supposed to refer to Abraham, Moses, or such eminent servants of God, whose intercession was very powerful. Were even they to appear as intercessors, their prayer should not be regarded. Others think that this is an endearing expression which properly belonged to the Israelites. When God took them into covenant with himself, they were espoused to him, and therefore his beloved; but now that they have forsaken him, and joined themselves to another, what have they to do with his house or its ordinances, which they wish now to frequent with vows and sacrifices, when they see the evil fast coming upon them? This is probably the sense of this very obscure passage. Dr. Blayney translates, "What hath my beloved to do in my house whilst she practiseth wickedness? Shall vows and holy flesh (sacrifices) be allowed to come from thee? When thou art malignant, shalt thou rejoice?"
Albert Barnes: Notes on the Bible - 1834
11:15
This passage, like Isa 1:12, rebukes the inconsistency of Judah's public worship of Yahweh with their private immorality and preference for idolatry. Translate it: "What hath My beloved in My house to practice guile there? The great men and the holy flesh (i. e., the sacrifices) shall pass away from thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: What: etc. Heb. What is to my beloved in my house, Luk 8:28 *Gr.
my: Jer 2:2, Jer 3:14, Jer 12:7; Hos 3:1; Mat 22:11; Rom 11:28
to do: Jer 3:8, Jer 7:8-11, Jer 15:1; Psa 50:16; Pro 15:8, Pro 21:27, Pro 28:9; Isa 1:11-15, Isa 50:1
seeing: Jer 3:1, Jer 3:2; Eze 16:25-34, Eze 23:2-21
the holy: Hag 2:12-14; Tit 1:15
thou doest evil: or, thy evil is, Pro 2:14, Pro 10:23, Pro 26:18; Co1 13:6; Jam 4:16
Geneva 1599
11:15 What hath my (k) beloved to do in my house, [seeing] she hath wrought lewdness with many, and the holy flesh (l) is passed from thee? when thou doest evil, then thou rejoicest.
(k) My people of Israel whom I have greatly loved till now.
(l) Meaning, that they offer not in the temple to God, but on the altars of Baal and the idols and so rejoiced in their wickedness.
John Gill
11:15 What hath my beloved to do in mine house,.... These are either the words of the prophet, as Kimchi and Ben Melech think, speaking after this manner; what has God, who is my beloved, he whom my soul loves, and who loves me, to do in the sanctuary, which is my house, and not this people's, that have defiled it, to cause his Shechinah to dwell there, after so much wickedness has been committed in it? and so Cocceius interprets it of Christ the beloved Son of God, and the beloved of his church and people, withdrawing from the temple, because of the wickedness of the Jews; or they are the words of God concerning the people of the Jews, who were beloved for the Father's sake; signifying that now, because of their abominations, it was not fitting they should continue in the house of God, or have any shelter and protection there. The Jews interpret (k) this of Abraham:
seeing she hath wrought lewdness with many; that is, the congregation of Israel, or the church of the Jews, had committed idolatry with many idols; or it was not only a few of them that were guilty of this sin, but a multitude, even their great men, the princes and nobles:
and the holy flesh is passed from thee? which Kimchi and Ben Melech understand of holy and good men, who ceased from among them, were perished and gone; and Jarchi, of the circumcision of the flesh, which was neglected: but it seems best to interpret it of the flesh of sacrifices; which were either laid aside by them, or, if offered and eaten of, were of no service to them, being offered up with a wicked mind; or rather the meaning is, the time was come that these were at an end, the temple being destroyed:
when thou doest evil; the evil of sin; or "when thine evil is" (l); the evil of punishment is coming upon thee:
then thou rejoicest; instead of repenting of sin, and mourning for it, or being humbled at approaching judgments, gave themselves up to sensual lusts and pleasures; neither concerned at the one nor at the other; neither grieved for sin, nor trembled at punishment; but amidst all were brisk and jovial; though some say (m) the word has the signification of trembling; and render it, "then thou shalt tremble". The Targum of the whole is,
"What (have I to do) with this people, that was beloved before me? they have left the worship of the house of my sanctuary; they have took counsel to sin much; they mingle the flesh of abominations with the holy flesh; they shall go into captivity from thee; because of thy wickedness thou art strong.''
(k) T. Bab. Menachot, fol. 53. 2. (l) "quum adest malum tuum", Junius & Tremellius; "praesto est", Piscator; extabit, Cocceius. (m) R. Sol. Urbin. Ohel Moed, fol. 32. 1.
John Wesley
11:15 My beloved - My people, saith God, though I was formerly their husband, yet have wrought lewdness with many, that is, committed idolatry with many idols, and now what have they to do more in my house? The holy flesh - Flesh of their sacrifices, being set before idols, as well as before God, became polluted, and was abomination to the Lord. Thou rejoicest - They were not only evil but gloried in their wickedness.
Robert Jamieson, A. R. Fausset and David Brown
11:15 my beloved--My elect people, Judea; this aggravates their ingratitude (Jer 12:7).
lewdness with many-- (Ezek 16:25). Rather, "that great (or, manifold) enormity"; literally, "the enormity, the manifold"; namely, their idolatry, which made their worship of God in the temple a mockery (compare Jer 7:10; Ezek 23:39) [HENDERSON].
holy flesh-- (Hag 2:12-14; Tit 1:15), namely, the sacrifices, which, through the guilt of the Jews, were no longer holy, that is, acceptable to God. The sacrifices on which they relied will, therefore, no longer protect them. Judah is represented as a priest's wife, who, by adultery, has forfeited her share in the flesh of the sacrifices, and yet boasts of her prerogative at the very same time [HORSLEY].
when thou doest evil--literally, "when thy evil" (is at hand). PISCATOR translates, "When thy calamity is at hand (according to God's threats), thou gloriest" (against God, instead of humbling thyself). English Version is best (compare Prov 2:14).
11:1611:16: Ձիթենի գեղեցիկ վարսաւոր տեսլեամբ կոչեաց Տէր զանուն քո. ՚ի ձայնէ թլփատութեան նոցա. մե՛ծ է նեղութիւն ՚ի վերայ քոյ, անպիտանացա՛ն ոստք քո[11125]։ [11125] Ոսկան. Մեծ են նեղութիւն։
16 Տէրը քո անունը գեղատես ու վարսաւոր[61] ձիթենի կոչեց: Նրանց թլփատութեան ձայնից դու մեծ նեղութեան մէջ ես. անպէտքացան քո ոստերը[62]:[62] 61. Եբրայերէն՝ բարեպտուղ:">[61] ձիթենի կոչեց: Նրանց թլփատութեան ձայնից դու մեծ նեղութեան մէջ ես. անպէտքացան քո ոստերը
16 Տէրը քու անունդ Կանանչ, գեղեցիկ ու բարեպտուղ ձիթենի դրաւ, Բայց անոր վրայ մեծ աղմուկի ձայնով կրակ բռնկցուց Եւ անոր ոստերը սպառեցան։
Ձիթենի գեղեցիկ վարսաւոր տեսլեամբ[224] կոչեաց Տէր զանուն քո. [225]ի ձայնէ թլփատութեան նոցա` մեծ է նեղութիւն ի վերայ քո, անպիտանացան ոստք քո:

11:16: Ձիթենի գեղեցիկ վարսաւոր տեսլեամբ կոչեաց Տէր զանուն քո. ՚ի ձայնէ թլփատութեան նոցա. մե՛ծ է նեղութիւն ՚ի վերայ քոյ, անպիտանացա՛ն ոստք քո[11125]։
[11125] Ոսկան. Մեծ են նեղութիւն։
16 Տէրը քո անունը գեղատես ու վարսաւոր[61] ձիթենի կոչեց: Նրանց թլփատութեան ձայնից դու մեծ նեղութեան մէջ ես. անպէտքացան քո ոստերը[62]:
[62] 61. Եբրայերէն՝ բարեպտուղ:">[61] ձիթենի կոչեց: Նրանց թլփատութեան ձայնից դու մեծ նեղութեան մէջ ես. անպէտքացան քո ոստերը
16 Տէրը քու անունդ Կանանչ, գեղեցիկ ու բարեպտուղ ձիթենի դրաւ, Բայց անոր վրայ մեծ աղմուկի ձայնով կրակ բռնկցուց Եւ անոր ոստերը սպառեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1611:16 Зеленеющею маслиною, красующеюся приятными плодами, именовал тебя Господь. А ныне, при шуме сильного смятения, Он воспламенил огонь вокруг нее, и сокрушились ветви ее.
11:17 καὶ και and; even κύριος κυριος lord; master ὁ ο the καταφυτεύσας καταφυτευω you ἐλάλησεν λαλεω talk; speak ἐπὶ επι in; on σὲ σε.1 you κακὰ κακος bad; ugly ἀντὶ αντι against; instead of τῆς ο the κακίας κακια badness; vice οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even οἴκου οικος home; household Ιουδα ιουδα Iouda; Iutha ὅτι οτι since; that ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own τοῦ ο the παροργίσαι παροργιζω enrage; provoke με με me ἐν εν in τῷ ο the θυμιᾶν θυμιαω burn incense αὐτοὺς αυτος he; him τῇ ο the Βααλ βααλ Baal; Vaal
11:16 זַ֤יִת zˈayiṯ זַיִת olive רַֽעֲנָן֙ rˈaʕᵃnān רַעֲנָן luxuriant יְפֵ֣ה yᵊfˈē יָפֶה beautiful פְרִי־ fᵊrî- פְּרִי fruit תֹ֔אַר ṯˈōʔar תֹּאַר form קָרָ֥א qārˌā קרא call יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שְׁמֵ֑ךְ šᵊmˈēḵ שֵׁם name לְ lᵊ לְ to קֹ֣ול׀ qˈôl קֹול sound הֲמוּלָּ֣ה hᵃmûllˈā הֲמֻלָּה sound גְדֹלָ֗ה ḡᵊḏōlˈā גָּדֹול great הִצִּ֥ית hiṣṣˌîṯ יצת kindle אֵשׁ֙ ʔˌēš אֵשׁ fire עָלֶ֔יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and רָע֖וּ rāʕˌû רעע be evil דָּלִיֹּותָֽיו׃ dāliyyôṯˈāʸw דָּלִית foliage
11:16. olivam uberem pulchram fructiferam speciosam vocavit Dominus nomen tuum ad vocem loquellae grandis exarsit ignis in ea et conbusta sunt frutecta eiusThe Lord called thy name, a plentiful olive tree, fair, fruitful, and beautiful: at the noise of a word, a great fire was kindled in it, and the branches thereof are burnt.
16. The LORD called thy name, A green olive tree, fair with goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.
11:16. The Lord has called your name: a beautiful, fruitful, splendid, and productive olive tree. At the voice of a word, a great fire was kindled in it, and its greenery was burned up.
11:16. The LORD called thy name, A green olive tree, fair, [and] of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.
The LORD called thy name, A green olive tree, fair, [and] of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken:

11:16 Зеленеющею маслиною, красующеюся приятными плодами, именовал тебя Господь. А ныне, при шуме сильного смятения, Он воспламенил огонь вокруг нее, и сокрушились ветви ее.
11:17
καὶ και and; even
κύριος κυριος lord; master
ο the
καταφυτεύσας καταφυτευω you
ἐλάλησεν λαλεω talk; speak
ἐπὶ επι in; on
σὲ σε.1 you
κακὰ κακος bad; ugly
ἀντὶ αντι against; instead of
τῆς ο the
κακίας κακια badness; vice
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἴκου οικος home; household
Ιουδα ιουδα Iouda; Iutha
ὅτι οτι since; that
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
τοῦ ο the
παροργίσαι παροργιζω enrage; provoke
με με me
ἐν εν in
τῷ ο the
θυμιᾶν θυμιαω burn incense
αὐτοὺς αυτος he; him
τῇ ο the
Βααλ βααλ Baal; Vaal
11:16
זַ֤יִת zˈayiṯ זַיִת olive
רַֽעֲנָן֙ rˈaʕᵃnān רַעֲנָן luxuriant
יְפֵ֣ה yᵊfˈē יָפֶה beautiful
פְרִי־ fᵊrî- פְּרִי fruit
תֹ֔אַר ṯˈōʔar תֹּאַר form
קָרָ֥א qārˌā קרא call
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שְׁמֵ֑ךְ šᵊmˈēḵ שֵׁם name
לְ lᵊ לְ to
קֹ֣ול׀ qˈôl קֹול sound
הֲמוּלָּ֣ה hᵃmûllˈā הֲמֻלָּה sound
גְדֹלָ֗ה ḡᵊḏōlˈā גָּדֹול great
הִצִּ֥ית hiṣṣˌîṯ יצת kindle
אֵשׁ֙ ʔˌēš אֵשׁ fire
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וְ wᵊ וְ and
רָע֖וּ rāʕˌû רעע be evil
דָּלִיֹּותָֽיו׃ dāliyyôṯˈāʸw דָּלִית foliage
11:16. olivam uberem pulchram fructiferam speciosam vocavit Dominus nomen tuum ad vocem loquellae grandis exarsit ignis in ea et conbusta sunt frutecta eius
The Lord called thy name, a plentiful olive tree, fair, fruitful, and beautiful: at the noise of a word, a great fire was kindled in it, and the branches thereof are burnt.
11:16. The Lord has called your name: a beautiful, fruitful, splendid, and productive olive tree. At the voice of a word, a great fire was kindled in it, and its greenery was burned up.
11:16. The LORD called thy name, A green olive tree, fair, [and] of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.
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
11:16: The Lord called thy name, A green olive tree - That is, he made thee like a green olive - fair, flourishing, and fruitful; but thou art degenerated, and God hath given the Chaldeans permission to burn thee up.
Albert Barnes: Notes on the Bible - 1834
11:16
The "goodly" or "shapely fruit," signifies the righteousness and faith which ought to have been the result of Israel's possession of extraordinary privileges. The tree did not bear this fruit, and God now destroys it by a thunderstorm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: A green: Psa 52:8; Rom 11:17-24
with: Psa 80:16; Isa 1:30, Isa 1:31, Isa 27:11; Eze 15:4-7, Eze 20:47, Eze 20:48; Mat 3:10; Joh 15:6
Geneva 1599
11:16 The LORD called thy name, A green olive tree, fair, [and] of goodly fruit: with the (m) noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.
(m) Of the Babylonians and Chaldeans.
John Gill
11:16 The Lord called thy name a green olive tree,.... That is, compared the Jewish church and people to one, and made them as one, very prosperous and flourishing in the enjoyment of privileges, civil and religious, being highly favoured with the word and ordinances: fair, and of goodly fruit; which, for a while, brought forth the fruit of good works; and, while such, was amiable and goodly to look upon; was, as the Syriac version is, "fair with fruit, and beautiful in sight"; and whereas it might have been expected she would have so continued, and been still as a green olive tree in the house of God, as David says, Ps 52:8, now it was otherwise, she was become barren, dry, and fruitless: and therefore it follows:
with the noise of a great tumult he hath kindled fire upon it: that is, by means of the Chaldean army, which came with a mighty rushing noise, as a numerous army does; the Lord hath destroyed it, and burnt it with fire; what the Chaldeans did is ascribed to God, because it was done according to his will, and by his direction and overruling providence:
and the branches of it are broken; the high and principal ones, the king, princes, and nobles, their palaces, and the house of God. The apostle seems to have respect to this passage in Rom 11:17. The Targum is,
"as an olive tree that is beautiful in form and comely of sight, whose branches overshadow the trees, so the Lord hath magnified thy name among the people; but now that thou hast transgressed the law, the armies of the people, who are strong as fire, shall come against thee, and helps shall be joined to them.''
John Wesley
11:16 Fair - The Lord fixed thee when he brought thee first into Canaan, in a flourishing condition, like a fair olive - tree, fit to bear goodly fruit. Broken - But thou hast so behaved thyself, that he who planted thee, is about to pluck thee up. God is about to kindle a fire which will burn thee up, and to break thy branches.
Robert Jamieson, A. R. Fausset and David Brown
11:16 called thy name--made thee.
olive-- (Ps 52:8; Rom 11:17). The "olive" is chosen to represent the adoption of Judah by the free grace of God, as its oil is the image of richness (compare Ps 23:5; Ps 104:15).
with . . . noise of . . . tumult--or, "at the noise," &c., namely, at the tumult of the invading army (Is 13:4) [MAURER]. Or, rather, "with the sound of a mighty voice," namely, that of God, that is, the thunder; thus there is no confusion of metaphors. The tree stricken with lightning has "fire kindled upon it, and the branches are broken," at one and the same time [HOUBIGANT].
11:1711:17: Եւ Տէր Աստուած զօրութեանց որ տնկեաց զքեզ՝ խօսեցաւ ՚ի վերայ քոյ չարի՛ս փոխանակ չարեաց տանն Իսրայէլի, եւ տանն Յուդայ. զի արարին անձամբ անձանց ՚ի բարկացուցանե՛լ զիս, յարկանել նոցա խունկս Բահաղու։
17 Զօրութիւնների Տէր Աստուածը, որ քեզ տնկեց, Իսրայէլի տան եւ Յուդայի տան չարութիւնների պատճառով սպառնաց պատժել քեզ. նրանք իրե՛նք իրենց արեցին դա, որովհետեւ ինձ բարկացնելու համար Բահաղի՛ն խնկարկեցին»:
17 Քեզ տնկող զօրքերու Տէրը Քեզի չարիք կամեցաւ։Իսրայէլի տանը ու Յուդայի տանը չարութեանը համար, Որ անոնք գործեցին Եւ Բահաղի խունկ ծխելով՝ զիս բարկացուցին»։
Եւ Տէր Աստուած`` զօրութեանց որ տնկեաց զքեզ` խօսեցաւ ի վերայ քո չարիս փոխանակ չարեաց տանն Իսրայելի, եւ տանն Յուդայ. զի արարին անձամբ անձանց ի բարկացուցանել զիս, յարկանել նոցա խունկս Բահաղու:

11:17: Եւ Տէր Աստուած զօրութեանց որ տնկեաց զքեզ՝ խօսեցաւ ՚ի վերայ քոյ չարի՛ս փոխանակ չարեաց տանն Իսրայէլի, եւ տանն Յուդայ. զի արարին անձամբ անձանց ՚ի բարկացուցանե՛լ զիս, յարկանել նոցա խունկս Բահաղու։
17 Զօրութիւնների Տէր Աստուածը, որ քեզ տնկեց, Իսրայէլի տան եւ Յուդայի տան չարութիւնների պատճառով սպառնաց պատժել քեզ. նրանք իրե՛նք իրենց արեցին դա, որովհետեւ ինձ բարկացնելու համար Բահաղի՛ն խնկարկեցին»:
17 Քեզ տնկող զօրքերու Տէրը Քեզի չարիք կամեցաւ։Իսրայէլի տանը ու Յուդայի տանը չարութեանը համար, Որ անոնք գործեցին Եւ Բահաղի խունկ ծխելով՝ զիս բարկացուցին»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1711:17 Господь Саваоф, Который насадил тебя, изрек на тебя злое за зло дома Израилева и дома Иудина, которое они причинили себе тем, что подвигли Меня на гнев каждением Ваалу.
11:18 κύριε κυριος lord; master γνώρισόν γνωριζω make known; point out μοι μοι me καὶ και and; even γνώσομαι γινωσκω know τότε τοτε at that εἶδον οραω view; see τὰ ο the ἐπιτηδεύματα επιτηδευμα he; him
11:17 וַ wa וְ and יהוָ֤ה [yhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service הַ ha הַ the נֹּוטֵ֣עַ nnôṭˈēₐʕ נטע plant אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker] דִּבֶּ֥ר dibbˌer דבר speak עָלַ֖יִךְ ʕālˌayiḵ עַל upon רָעָ֑ה rāʕˈā רָעָה evil בִּ֠ bi בְּ in גְלַל ḡᵊlˌal גָּלָל matter רָעַ֨ת rāʕˌaṯ רָעָה evil בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בֵ֣ית vˈêṯ בַּיִת house יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֥וּ ʕāśˌû עשׂה make לָהֶ֛ם lāhˈem לְ to לְ lᵊ לְ to הַכְעִסֵ֖נִי haḵʕisˌēnî כעס be discontent לְ lᵊ לְ to קַטֵּ֥ר qaṭṭˌēr קטר smoke לַ la לְ to † הַ the בָּֽעַל׃ ס bbˈāʕal . s בַּעַל lord, baal
11:17. et Dominus exercituum qui plantavit te locutus est super te malum pro malis domus Israhel et domus Iuda quae fecerunt sibi ad inritandum me libantes BaaliAnd the Lord of hosts that planted thee, hath pronounced evil against thee: for the evils of the house of Israel, and of the house of Juda, which they have done to themselves, to provoke me, offering sacrifice to Baalim.
17. For the LORD of hosts, that planted thee, hath pronounced evil against thee, because of the evil of the house of Israel and of the house of Judah, which they have wrought for themselves in provoking me to anger by offering incense unto Baal.
11:17. And the Lord of hosts, who planted you, has pronounced an evil against you, concerning the evils of the house of Israel and the house of Judah, which they have done to themselves so as to provoke me, by offering libations to Baal.”
11:17. For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.
For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal:

11:17 Господь Саваоф, Который насадил тебя, изрек на тебя злое за зло дома Израилева и дома Иудина, которое они причинили себе тем, что подвигли Меня на гнев каждением Ваалу.
11:18
κύριε κυριος lord; master
γνώρισόν γνωριζω make known; point out
μοι μοι me
καὶ και and; even
γνώσομαι γινωσκω know
τότε τοτε at that
εἶδον οραω view; see
τὰ ο the
ἐπιτηδεύματα επιτηδευμα he; him
11:17
וַ wa וְ and
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
הַ ha הַ the
נֹּוטֵ֣עַ nnôṭˈēₐʕ נטע plant
אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker]
דִּבֶּ֥ר dibbˌer דבר speak
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
רָעָ֑ה rāʕˈā רָעָה evil
בִּ֠ bi בְּ in
גְלַל ḡᵊlˌal גָּלָל matter
רָעַ֨ת rāʕˌaṯ רָעָה evil
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בֵ֣ית vˈêṯ בַּיִת house
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֥וּ ʕāśˌû עשׂה make
לָהֶ֛ם lāhˈem לְ to
לְ lᵊ לְ to
הַכְעִסֵ֖נִי haḵʕisˌēnî כעס be discontent
לְ lᵊ לְ to
קַטֵּ֥ר qaṭṭˌēr קטר smoke
לַ la לְ to
הַ the
בָּֽעַל׃ ס bbˈāʕal . s בַּעַל lord, baal
11:17. et Dominus exercituum qui plantavit te locutus est super te malum pro malis domus Israhel et domus Iuda quae fecerunt sibi ad inritandum me libantes Baali
And the Lord of hosts that planted thee, hath pronounced evil against thee: for the evils of the house of Israel, and of the house of Juda, which they have done to themselves, to provoke me, offering sacrifice to Baalim.
11:17. And the Lord of hosts, who planted you, has pronounced an evil against you, concerning the evils of the house of Israel and the house of Judah, which they have done to themselves so as to provoke me, by offering libations to Baal.”
11:17. For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: that: Jer 2:21, Jer 12:2, Jer 24:6, Jer 42:10, Jer 45:4; Sa2 7:10; Psa 44:2, Psa 80:8, Psa 80:15; Isa 5:2; Isa 61:3; Eze 17:5
pronounced: Jer 11:11, Jer 16:10, Jer 16:11, Jer 18:8, Jer 19:15, Jer 26:13, Jer 26:19, Jer 35:17, Jer 36:7, Jer 40:2
John Gill
11:17 For the Lord of hosts that planted thee,.... As a green olive tree, and gave thee all thy verdure, fruitfulness, happiness, and prosperity; when he first put thee into the possession of the good land, and distinguished thee by so many favours and blessings; as he is able to take them away, so he will:
for he hath pronounced evil against thee; he hath determined it in his mind, and he hath declared it by his prophets:
for the evil of the house of Israel; the ten tribes, who had committed sin, and for which the evil pronounced had been executed on them already, being some time ago carried captive:
and of the house of Judah; who had taken no warning by them, but had followed them in their iniquities, and even exceeded them; and therefore must expect the like punishment for their sins:
which they have done against themselves; for sin is not only against God, his nature, will, and law; but it is against the sinner himself, and is to his hurt and ruin, both temporal and eternal:
to provoke me to anger in offering incense unto Baal; this particularly was the evil which was so provoking to God; and therefore he determined to bring the evil of punishment upon them; and shows the cause and reason of it; and which is a sufficient vindication of his justice.
Robert Jamieson, A. R. Fausset and David Brown
11:17 that planted thee-- (Jer 2:21; Is 5:2).
against themselves--The sinner's sin is to his own hurt (see on Jer 7:19).
11:1811:18: Տէր ծանո՛ ինձ եւ ծանեայց. յայնժամ տեսի զգործս նոցա։
18 Տէ՛ր, ճանաչե՛լ տուր ինձ, եւ ես կը ճանաչեմ. այն ժամանակ կը տեսնեմ նրանց գործերը:
18 Տէրը ինծի գիտցուց ու զանիկա գիտցայ. Այն ատեն ինծի անոնց չար գործերը ցուցուց։
Տէր [226]ծանո ինձ եւ ծանեայց. յայնժամ տեսի`` զգործս նոցա:

11:18: Տէր ծանո՛ ինձ եւ ծանեայց. յայնժամ տեսի զգործս նոցա։
18 Տէ՛ր, ճանաչե՛լ տուր ինձ, եւ ես կը ճանաչեմ. այն ժամանակ կը տեսնեմ նրանց գործերը:
18 Տէրը ինծի գիտցուց ու զանիկա գիտցայ. Այն ատեն ինծի անոնց չար գործերը ցուցուց։
zohrab-1805▾ eastern-1994▾ western am▾
11:1811:18 Господь открыл мне, и я знаю; Ты показал мне деяния их.
11:19 ἐγὼ εγω I δὲ δε though; while ὡς ως.1 as; how ἀρνίον αρνιον lambkin ἄκακον ακακος blameless ἀγόμενον αγω lead; pass τοῦ ο the θύεσθαι θυω immolate; sacrifice οὐκ ου not ἔγνων γινωσκω know ἐπ᾿ επι in; on ἐμὲ εμε me ἐλογίσαντο λογιζομαι account; count λογισμὸν λογισμος account πονηρὸν πονηρος harmful; malignant λέγοντες λεγω tell; declare δεῦτε δευτε come on καὶ και and; even ἐμβάλωμεν εμβαλλω inject; cast in ξύλον ξυλον wood; timber εἰς εις into; for τὸν ο the ἄρτον αρτος bread; loaves αὐτοῦ αυτος he; him καὶ και and; even ἐκτρίψωμεν εκτριβω he; him ἀπὸ απο from; away γῆς γη earth; land ζώντων ζαω live; alive καὶ και and; even τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him οὐ ου not μὴ μη not μνησθῇ μιμνησκω remind; remember ἔτι ετι yet; still
11:18 וַֽ wˈa וְ and יהוָ֥ה [yhwˌāh] יְהוָה YHWH הֹֽודִיעַ֖נִי hˈôḏîʕˌanî ידע know וָֽ wˈā וְ and אֵדָ֑עָה ʔēḏˈāʕā ידע know אָ֖ז ʔˌāz אָז then הִרְאִיתַ֥נִי hirʔîṯˌanî ראה see מַעַלְלֵיהֶֽם׃ maʕallêhˈem מַעֲלָל deed
11:18. tu autem Domine demonstrasti mihi et cognovi tunc ostendisti mihi studia eorumBut thou, O Lord, hast shewn me, and I have known: then thou shewedst me their doings.
18. And the LORD gave me knowledge of it, and I knew it: then thou shewedst me their doings.
11:18. But you, O Lord, have revealed this to me, and I have understood. Then you displayed their efforts to me.
11:18. And the LORD hath given me knowledge [of it], and I know [it]: then thou shewedst me their doings.
And the LORD hath given me knowledge [of it], and I know [it]: then thou shewedst me their doings:

11:18 Господь открыл мне, и я знаю; Ты показал мне деяния их.
11:19
ἐγὼ εγω I
δὲ δε though; while
ὡς ως.1 as; how
ἀρνίον αρνιον lambkin
ἄκακον ακακος blameless
ἀγόμενον αγω lead; pass
τοῦ ο the
θύεσθαι θυω immolate; sacrifice
οὐκ ου not
ἔγνων γινωσκω know
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἐλογίσαντο λογιζομαι account; count
λογισμὸν λογισμος account
πονηρὸν πονηρος harmful; malignant
λέγοντες λεγω tell; declare
δεῦτε δευτε come on
καὶ και and; even
ἐμβάλωμεν εμβαλλω inject; cast in
ξύλον ξυλον wood; timber
εἰς εις into; for
τὸν ο the
ἄρτον αρτος bread; loaves
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκτρίψωμεν εκτριβω he; him
ἀπὸ απο from; away
γῆς γη earth; land
ζώντων ζαω live; alive
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
μνησθῇ μιμνησκω remind; remember
ἔτι ετι yet; still
11:18
וַֽ wˈa וְ and
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
הֹֽודִיעַ֖נִי hˈôḏîʕˌanî ידע know
וָֽ wˈā וְ and
אֵדָ֑עָה ʔēḏˈāʕā ידע know
אָ֖ז ʔˌāz אָז then
הִרְאִיתַ֥נִי hirʔîṯˌanî ראה see
מַעַלְלֵיהֶֽם׃ maʕallêhˈem מַעֲלָל deed
11:18. tu autem Domine demonstrasti mihi et cognovi tunc ostendisti mihi studia eorum
But thou, O Lord, hast shewn me, and I have known: then thou shewedst me their doings.
11:18. But you, O Lord, have revealed this to me, and I have understood. Then you displayed their efforts to me.
11:18. And the LORD hath given me knowledge [of it], and I know [it]: then thou shewedst me their doings.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-23: В Анафофе, родном города Иеремии, вражда к слову Иеговы выразилась в заговоре на жизнь божественного провозвестника — Иеремии. Только предостережение, какое он получил от Бога, спасло пророка от смертельной опасности. За это жители Анафофа подвергнутся тяжкому наказанию от Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 And the LORD hath given me knowledge of it, and I know it: then thou showedst me their doings. 19 But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered. 20 But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause. 21 Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand: 22 Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine: 23 And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation.
The prophet Jeremiah has much in his writings concerning himself, much more than Isaiah had, the times he lived in being very troublesome. Here we have (as it should seem) the beginning of his sorrows, which arose from the people of his own city, Anathoth, a priest's city, and yet a malignant one. Observe here,
I. Their plot against him, v. 19. They devised devices against him, laid their heads together to contrive how they might be in the most plausible and effectual manner the death of him. Malice is ingenious in its devices, as well as industrious in its prosecutions. They said concerning Jeremiah, Let us destroy the tree with the fruit thereof--a proverbial expression, meaning, "Let us utterly destroy him root and branch. Let us destroy both the father and the family" (as, when Naboth was put to death for treason, his sons were put to death with him), or rather "both the prophet and the prophecy; let us kill the one and defeat the other. Let us cut him off from the land of the living, as a false prophet, and load him with ignominy and disgrace, that his name may be no more remembered with respect. Let us sink his reputation, and so spoil the credit of his predictions." This was their plot; and 1. It was a cruel one; but so cruel have the persecutors of God's prophets been. They hunt for no less than the precious life, and very precious the lives are that they hunt for. But, (2.) It was a baffled one. They thought to put an end to his days, but he survived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts.
II. The information which God gave him of this conspiracy against him. He knew nothing of it himself, so artfully had they concealed it; he came to Anathoth, meaning no harm to them and therefore fearing no harm from them, like a lamb or an ox, that thinks he is driven as usual to the field, when he is brought to the slaughter; so little did poor Jeremiah dream of the design his citizens that hated him had upon him. None of his friends could, and none of his enemies would, give him any notice of his danger, that he might shift for his own safety, as Paul's sister's son gave him intelligence of the Jews that were lying in wait for him. There is but a step between Jeremiah and death; but then the Lord gave him knowledge of it, by dream or vision, or impression upon his spirit, that he might save himself, as the king of Israel did upon the notice Elisha gave him, 2 Kings vi. 10. Thus he came to know it. God showed him their doings; and such were their devices that the discovering of them was the defeating of them. If God had not let him know his own danger, it would have been improved by unreasonable men against the reputation of his predictions, that he who foretold the ruin of his country could not foresee his own peril and avoid it. See what care God takes of his prophets: He suffers no man to do them wrong; all the rage of their enemies cannot prevail to take them off till they have finished their testimony. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them know. A bird of the air shall carry the voice.
III. His appeal to God hereupon, v. 20. His eye is to God as the Lord of hosts, that judges righteously. It is a matter of comfort to us, when men deal unjustly with us, that we have a God to go to who does and will plead the cause of injured innocency and appear against the injurious. God's justice, which is a terror to the wicked, is a comfort to the godly. His eye is towards him as the God that tries the reins and the heart, that perfectly sees what is in man, what are his thoughts and intents. He knew the integrity that was in Jeremiah's heart, and that he was not the man they represented him to be. He knew the wickedness that was in their hearts, though ever so cunningly concealed and disguised. Now, 1. Jeremiah prays judgment against them: "Let me see thy vengeance on them, that is, do justice between me and them in such a way as thou pleasest." Some think there was something of human frailty in this prayer; at least Christ has taught us another lesson, both by precept and by pattern, which is to pray for our persecutors. Others think it comes from a pure zeal for the glory of God and a pious and prophetic indignation against men that were by profession priests, the Lord's ministers, and yet were so desperately wicked as to fly out against one that did them no harm, merely for the service he did to God. This petition was a prediction that he should see God's vengeance on them. 2. He refers his cause entirely to the judgment of God: "Unto thee have I revealed my cause; to thee I have committed it, not desiring nor expecting to interest any other in it." Note, It is our comfort, when we are wronged, that we have a God to commit our cause to, and our duty to commit it to him, with a resolution to acquiesce in his definitive sentence, to subscribe, and not prescribe, to him.
IV. Judgment given against his persecutors, the men of Anathoth. It was to no purpose for him to appeal to the courts at Jerusalem, he could not have justice done him there: the priests there would stand by the priests at Anathoth, and rather second them than discountenance them; but God will therefore take cognizance of the cause himself, and we are sure that his judgment is according to truth. Here is, 1. Their crime recited, on which the sentence is grounded, v. 21. They sought the prophet's life, for they forbad him to prophesy upon pain of death; they were resolved either to silence him or to slay him. The provocation he gave them was his prophesying in the name of the Lord without license from those that were the governors of the city which he was a member of, and not prophesying such smooth things as they always bespoke. Their forbidding him to prophesy was in effect seeking his life, for it was seeking to defeat the end and business of his life and to rob him of the comfort of it. It is as bad to God's faithful ministers to have their mouth stopped as to have their breath stopped. But especially when it was resolved that if he did prophesy, as certainly he would notwithstanding their inhibition, he should die by their hand; they would be accusers, judges, executioners, and all. It used to be said that a prophet could not perish but at Jerusalem, for there the great council sat; but so bitter were the men of Anathoth against Jeremiah that they would undertake to be the death of him themselves. A prophet then shall find not only no honour, but no favour, in his own country. 2. The sentence passed upon them for this crime, v. 22, 23. God says, I will punish them; let me alone to deal with them. I will visit this upon them; so the word is. God will enquire into it and reckon for it. Two of God's four sore judgments shall serve to ruin their town:--The sword shall devour their young men, though they were young priests, not men of war (their character shall not be their protection), and famine shall destroy the children, sons and daughters, that tarry at home, which is a more grievous death than that by the sword, Lam. iv. 9. The destruction shall be final (v. 23): There shall be no remnant of them left, none to be the seed of another generation. They sought Jeremiah's life, and therefore they shall die; they would destroy him root and branch, that his name might be no more remembered, and therefore there shall be no remnant of them; and herein the Lord is righteous. Thus evil is brought upon them, even the year of their visitation, and that is evil enough, a recompence according to their deserts. Then shall Jeremiah see his desire upon his enemies. Note, Their condition is sad who have the prayers of good ministers and good people against them.
Adam Clarke: Commentary on the Bible - 1831
11:18: The Lord hath given me knowledge of it - The men of Anathoth had conspired against his life, because he reproved them for their sins, and denounced the judgments of God against them. Of this God had given him a secret warning, that he might be on his guard.
Albert Barnes: Notes on the Bible - 1834
11:18: Rather, "gave me knowledge of it, and I knew it." Jeremiah shows Jer 11:18-23, that the general conspiracy of the people against Yahweh and the special plot against himself was Rev_ealed to him by God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: the Lord: Jer 11:19; Sa1 23:11, Sa1 23:12; Kg2 6:9, Kg2 6:10, Kg2 6:14-20; Eze 8:6-18; Mat 21:3; Rom 3:7
Carl Friedrich Keil and Franz Delitzsch
11:18
Evidence that Judah is Unreclaimable, and that the Sore Judgments Threatened cannot be Averted. - As a practical proof of the people's determination not to reform, we have in Jer 11:18-23 an account of the designs of the inhabitants of Anathoth against the prophet's life, inasmuch as it was their ill-will towards his prophecies that led them to this crime. They are determined not to hear the word of God, chiding and punishing them for their sins, and so to put the preacher of this word out of the way. - Jer 11:18. "And Jahveh gave me knowledge of it, and I knew it; then showedst Thou me their doings. Jer 11:19. And I was as a tame lamb that is led to the slaughter, and knew not that they plotted designs against me: Let us destroy the three with the fruit thereof, and cut him off out of the land of the living, that his name may be no more remembered. Jer 11:20. But Jahveh of hosts, that judgeth justly, trieth reins and heart-I shall see Thy vengeance on them, for to Thee have I confided my case. Jer 11:21. Therefore thus hath Jahveh spoken against the men of Anathoth, that seek after thy life, saying, Thou shalt not prophesy in the name of Jahveh, that thou die not by our hand. Jer 11:22. Therefore thus hath Jahveh of hosts spoken: Behold, I will punish them; the young men shall die by the sword, their sons and daughters shall die by famine. Jer 11:23. And a remnant shall not remain to them; for I bring evil upon the men of Anathoth, the year of their visitation."
Jeremiah had not himself observed the designs of the people of Anathoth against his life, because the thing was carried on in secret; but the Lord made it known to him. אז, then, sc. when I knew nought of their murderous intent; cf. Jer 11:19. "Their doings," i.e., those done in secret. Jer 11:19. כּבשׂ , agnus mansuetus, a tame pet-lamb, such as the Arabs used to keep, such as the Hebrews too, 2Kings 12:3, kept; familiar with the household, reared by them in the house, that does not suspect when it is being taken to be killed. In like manner Jeremiah had no suspicion that his countrymen were harbouring evil designs against him. These designs are quoted directly without לאמר. The saying is a figurative or proverbial one: we will destroy the tree בּלחמו. This word is variously taken. The ordinary meaning, food for men and beasts, usually bread, seems not to be suitable. And so Hitz. wishes to read בּלחו, in its sap (cf. Deut 34:7; Ezek 21:3), because לחם may mean grain, but it does not mean fruit. Ng. justly remarks against this view: What is here essential is simply the produce of the tree, furnished for the use of man. The word of the prophet was a food which they abhorred (cf. Jer 11:21). As לחם originally meant food, we here understand by it the edible product of the tree, that is, its fruit, in opposition to sap, wood, leaves. This interpretation is confirmed by the Arabic; the Arabs use both lahûmun and ukulu of the fruit of a tree, see ill. in Rosenm. Schol. ad h. l. The proverbial saying is given in plain words in the next clause. We will cut him (i.e., the prophet) off, etc.
Jer 11:20-23
Therefore Jeremiah calls upon the Lord, as the righteous judge and omniscient searcher of hearts, to punish his enemies. This verse is repeated almost verbally in Jer 20:12, and in substance in Jer 17:10. Who trieth reins and heart, and therefore knows that Jeremiah has done no evil. אראה is future as expressing certainty that God will interfere to punish; for to Him he has wholly committed his cause. גּלּיתי, Pi. of גּלה, is taken by Hitz., Ew., etc. in the sense of גּלל: on Thee have I rolled over my cause; in support of this they adduce Ps 22:9; Ps 37:5; Prov 16:3, as parallel passages. It is true that this interpretation can be vindicated grammatically, for גלל might have assumed the form of גלה (Ew. 121, a). But the passages quoted are not at all decisive, since Jeremiah very frequently gives a new sense to quotations by making slight alterations on them; and in the passage cited we read גּלל את ריב. We therefore adhere, with Grot. and Ros., to the usual meaning of גּלה; understanding that in making known there is included the idea of entrusting, a force suggested by the construction with אל instead of ל. ריב, controversy, cause. - The prophet declares God's vengeance to the instigators of the plots against his life, Jer 11:21-23. The introductory formula in Jer 11:21 is repeated in Jer 11:22, on account of the long intervening parenthesis. "That thou diest not" is introduced by the ו of consecution. The punishment is to fall upon the entire population of Anathoth; on the young men of military age (בּחוּרים), a violent death in war; on the children, death by famine consequent on the siege. Even though all had not had a share in the complot, yet were they at heart just as much alienated from God and ill-disposed towards His word. "Year of their visitation" is still dependent on "bring." This construction is simpler than taking שׁנת for accus. adverb., both here and in Jer 23:12.
Geneva 1599
11:18 And the LORD hath given me knowledge [of it], and I know [it]: then thou didst show me (n) their doings.
(n) Who went about secretly to conspire my death.
John Gill
11:18 And the Lord hath given me knowledge of it,.... Either of what he had been declaring as the sins of these people; and of what he had been prophesying concerning punishment for their sins; what he had said was not of himself, did not arise from any pique or resentment in him against them; but it was of God, that knows all things, and had made known these things to him; and he had only faithfully related them as he had received them; or else of the malicious designs of the men of Anathoth to take away his life, after mentioned:
and I know it; and am sure of it; having it by divine revelation, and from that God that cannot lie, and will not deceive:
then thou shewedst me their doings. Some versions, as the Septuagint, Syriac; and Arabic, take the former words to be a prayer of the prophet's, "O Lord, make me know, or show me, or teach me, that I may know"; and these signify that his prayer was answered. The Lord showed him the sins of these people, and what punishments they deserved, and would be inflicted on them; or rather what they were doing in the dark, and what schemes they were contriving and attempting to put in execution against his life; but God was careful of it, and would not suffer them to do him any harm; and therefore made all known unto him; see Ps 105:15.
John Wesley
11:18 Thou shewedst me - This may be understood with relation to that conspiracy which is mentioned in the following verses.
Robert Jamieson, A. R. Fausset and David Brown
11:18 Jeremiah here digresses to notice the attempt on his life plotted by his townsmen of Anathoth. He had no suspicion of it, until Jehovah revealed it to him (Jer 12:6).
the Lord . . . thou--The change of person from the third to the second accords with the excited feelings of the prophet.
then--when I was in peril of my life.
their doings--those of the men of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement.
11:1911:19: Ես իբրեւ զգառն անմե՛ղ վարեալ ՚ի սպանդ. ո՛չ գիտացի թէ զինէն խորհեցան խորհուրդ չար, եւ ասեն. Եկա՛յք արկցուք փա՛յտ ՚ի հաց նորա, եւ ջնջեսցուք զնա յերկրէն կենդանեաց. եւ անուն նորա մի՛ եւս յիշեսցի[11126]։ [11126] ՚Ի բազումս պակասի. Խորհուրդ չար, եւ ասեն։
19 Ես, իբրեւ անմեղ մի գառ, որին մորթելու են տանում, չիմացայ, որ իմ մասին չար խորհուրդ են արել եւ ասում են. «Եկէք ոչնչացնենք ծառն իր պտղով եւ նրան ջնջենք ողջերի երկրից, թող նրա անունն այլեւս չյիշուի»:
19 Բայց ես մորթուելու տարուող ընտանեցած գառի մը պէս էի Ու չէի գիտեր թէ անոնք ինծի համար նենգութիւններ կը հնարէին՝ ըսելով.«Ծառը իր պտուղովը կործանենք Եւ զանիկա կենդանիներուն երկրէն բնաջինջ ընենք, Որ անոր անունը անգամ մըն ալ չյիշուի»։
Ես իբրեւ զգառն [227]անմեղ վարեալ ի սպանդ, ոչ գիտացի թէ զինէն խորհեցան խորհուրդ չար եւ ասեն. [228]Եկայք արկցուք փայտ ի հաց նորա``, եւ ջնջեսցուք զնա յերկրէն կենդանեաց, եւ անուն նորա մի՛ եւս յիշեսցի:

11:19: Ես իբրեւ զգառն անմե՛ղ վարեալ ՚ի սպանդ. ո՛չ գիտացի թէ զինէն խորհեցան խորհուրդ չար, եւ ասեն. Եկա՛յք արկցուք փա՛յտ ՚ի հաց նորա, եւ ջնջեսցուք զնա յերկրէն կենդանեաց. եւ անուն նորա մի՛ եւս յիշեսցի[11126]։
[11126] ՚Ի բազումս պակասի. Խորհուրդ չար, եւ ասեն։
19 Ես, իբրեւ անմեղ մի գառ, որին մորթելու են տանում, չիմացայ, որ իմ մասին չար խորհուրդ են արել եւ ասում են. «Եկէք ոչնչացնենք ծառն իր պտղով եւ նրան ջնջենք ողջերի երկրից, թող նրա անունն այլեւս չյիշուի»:
19 Բայց ես մորթուելու տարուող ընտանեցած գառի մը պէս էի Ու չէի գիտեր թէ անոնք ինծի համար նենգութիւններ կը հնարէին՝ ըսելով.«Ծառը իր պտուղովը կործանենք Եւ զանիկա կենդանիներուն երկրէն բնաջինջ ընենք, Որ անոր անունը անգամ մըն ալ չյիշուի»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1911:19 А я, как кроткий агнец, ведомый на заклание, и не знал, что они составляют замыслы против меня, {говоря}: >.
11:20 κύριε κυριος lord; master κρίνων κρινω judge; decide δίκαια δικαιος right; just δοκιμάζων δοκιμαζω assay; assess νεφροὺς νεφρος emotion καὶ και and; even καρδίας καρδια heart ἴδοιμι οραω view; see τὴν ο the παρὰ παρα from; by σοῦ σου of you; your ἐκδίκησιν εκδικησις vindication; vengeance ἐξ εκ from; out of αὐτῶν αυτος he; him ὅτι οτι since; that πρὸς προς to; toward σὲ σε.1 you ἀπεκάλυψα αποκαλυπτω reveal; uncover τὸ ο the δικαίωμά δικαιωμα justification μου μου of me; mine
11:19 וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i כְּ kᵊ כְּ as כֶ֥בֶשׂ ḵˌeveś כֶּבֶשׂ young ram אַלּ֖וּף ʔallˌûf אַלּוּף familiar יוּבַ֣ל yûvˈal יבל bring לִ li לְ to טְבֹ֑וחַ ṭᵊvˈôₐḥ טבח slaughter וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדַ֜עְתִּי yāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that עָלַ֣י׀ ʕālˈay עַל upon חָשְׁב֣וּ ḥāšᵊvˈû חשׁב account מַחֲשָׁבֹ֗ות maḥᵃšāvˈôṯ מַחֲשָׁבָה thought נַשְׁחִ֨יתָה našḥˌîṯā שׁחת destroy עֵ֤ץ ʕˈēṣ עֵץ tree בְּ bᵊ בְּ in לַחְמֹו֙ laḥmˌô לֶחֶם bread וְ wᵊ וְ and נִכְרְתֶ֨נּוּ֙ niḵrᵊṯˈennû כרת cut מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חַיִּ֔ים ḥayyˈîm חַי alive וּ û וְ and שְׁמֹ֖ו šᵊmˌô שֵׁם name לֹֽא־ lˈō- לֹא not יִזָּכֵ֥ר yizzāḵˌēr זכר remember עֹֽוד׃ ʕˈôḏ עֹוד duration
11:19. et ego quasi agnus mansuetus qui portatur ad victimam et non cognovi quia super me cogitaverunt consilia mittamus lignum in panem eius et eradamus eum de terra viventium et nomen eius non memoretur ampliusAnd I was as a meek lamb, that is carried to be a victim: and I knew not that they had devised counsels against me, saying: Let us put wood on his bread, and cut him off from the land of the living, and let his name be remembered no more.
19. But I was like a gentle lamb that is led to the slaughter; and I knew not that they had devised devices against me, , Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.
11:19. And I was like a meek lamb, who is being carried to be a victim. And I did not realize that they had devised plans against me, saying: “Let us place wood upon his bread, and let us eradicate him from the land of the living, and let his name no longer be remembered.”
11:19. But I [was] like a lamb [or] an ox [that] is brought to the slaughter; and I knew not that they had devised devices against me, [saying], Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.
But I [was] like a lamb [or] an ox [that] is brought to the slaughter; and I knew not that they had devised devices against me, [saying], Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered:

11:19 А я, как кроткий агнец, ведомый на заклание, и не знал, что они составляют замыслы против меня, {говоря}: <<положим {ядовитое} дерево в пищу его и отторгнем его от земли живых, чтобы и имя его более не упоминалось>>.
11:20
κύριε κυριος lord; master
κρίνων κρινω judge; decide
δίκαια δικαιος right; just
δοκιμάζων δοκιμαζω assay; assess
νεφροὺς νεφρος emotion
καὶ και and; even
καρδίας καρδια heart
ἴδοιμι οραω view; see
τὴν ο the
παρὰ παρα from; by
σοῦ σου of you; your
ἐκδίκησιν εκδικησις vindication; vengeance
ἐξ εκ from; out of
αὐτῶν αυτος he; him
ὅτι οτι since; that
πρὸς προς to; toward
σὲ σε.1 you
ἀπεκάλυψα αποκαλυπτω reveal; uncover
τὸ ο the
δικαίωμά δικαιωμα justification
μου μου of me; mine
11:19
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
כְּ kᵊ כְּ as
כֶ֥בֶשׂ ḵˌeveś כֶּבֶשׂ young ram
אַלּ֖וּף ʔallˌûf אַלּוּף familiar
יוּבַ֣ל yûvˈal יבל bring
לִ li לְ to
טְבֹ֑וחַ ṭᵊvˈôₐḥ טבח slaughter
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָדַ֜עְתִּי yāḏˈaʕtî ידע know
כִּֽי־ kˈî- כִּי that
עָלַ֣י׀ ʕālˈay עַל upon
חָשְׁב֣וּ ḥāšᵊvˈû חשׁב account
מַחֲשָׁבֹ֗ות maḥᵃšāvˈôṯ מַחֲשָׁבָה thought
נַשְׁחִ֨יתָה našḥˌîṯā שׁחת destroy
עֵ֤ץ ʕˈēṣ עֵץ tree
בְּ bᵊ בְּ in
לַחְמֹו֙ laḥmˌô לֶחֶם bread
וְ wᵊ וְ and
נִכְרְתֶ֨נּוּ֙ niḵrᵊṯˈennû כרת cut
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חַיִּ֔ים ḥayyˈîm חַי alive
וּ û וְ and
שְׁמֹ֖ו šᵊmˌô שֵׁם name
לֹֽא־ lˈō- לֹא not
יִזָּכֵ֥ר yizzāḵˌēr זכר remember
עֹֽוד׃ ʕˈôḏ עֹוד duration
11:19. et ego quasi agnus mansuetus qui portatur ad victimam et non cognovi quia super me cogitaverunt consilia mittamus lignum in panem eius et eradamus eum de terra viventium et nomen eius non memoretur amplius
And I was as a meek lamb, that is carried to be a victim: and I knew not that they had devised counsels against me, saying: Let us put wood on his bread, and cut him off from the land of the living, and let his name be remembered no more.
11:19. And I was like a meek lamb, who is being carried to be a victim. And I did not realize that they had devised plans against me, saying: “Let us place wood upon his bread, and let us eradicate him from the land of the living, and let his name no longer be remembered.”
11:19. But I [was] like a lamb [or] an ox [that] is brought to the slaughter; and I knew not that they had devised devices against me, [saying], Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.
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
19: Иеремия здесь является прообразом страждущего Мессии ср. Ис. LIII:7. — Положим… правильнее перевести так: "погубим дерево (т. е. пророка) с его пищею, т. е. дерево обремененное плодами". Враги пророка называют его деревом, приносящим плоды применительно к восточному образу мышления. — Плоды — это слова пророка, им неприятные.

Особые замечания. Некоторые критики признают почти всю эту главу неподлинною. Но если бы кто-нибудь из позднейших писателей или, как выражаются критики, пополнителей Иеремии вставил эту главу в книгу Иеремии, то он, конечно, рассказал бы гораздо более обстоятельно о событиях, здесь только кратко упоминаемых. Первые же слушатели или читатели этой главы не имели надобности в описании всех подробностей события, которые им, как современникам Иеремии, были хорошо известны. — Глава XI ст. 18–23. с присоединением гл. XII-й ст. 1–5, 9–11, 14: и 15: читается как паримия в Великий Четверг на утрене и в Великую Пятницу на 9-м часе, очевидно, потому, что Церковь усматривает в Иеремии прообраз страждущего Христа.
Adam Clarke: Commentary on the Bible - 1831
11:19: I was like a lamb or an ox - Dahler translates, "I was like a fattened lamb that is led to the slaughter." Blayney, "I was like a tame lamb that is led to slaughter." The word אלוף alluph, which we translate ox, is taken by both as an adjective, qualifying the noun כבש kebes, a lamb. It may probably signify a lamb brought up in the house-fed at home, (אלוף alluph), instructed or nourished at home; perfectly innocent and unsuspecting, while leading to the slaughter. This meaning the word will bear in Arabic, for alaf signifies accustomed, familiar, (to or with any person or thing); a companion, a comrade, an intimate friend. I therefore think that ככבש אלוף kechebes alluph signifies, like the familiar lamb - the lamb bred up in the house, in a state of friendship with the family. The people of Anathoth were Jeremiah's townsmen; he was born and bred among them; they were his familiar friends; and now they lay wait for his life! All the Versions understood אלוף alluph as an epithet of כבש kebes, a chosen, simple, innocent lamb.
Let us destroy the tree with the fruit - Let us slay the prophet, and his prophecies will come to an end. The Targum has, Let us put mortal poison in his food; and all the Versions understand it something in the same way.
Albert Barnes: Notes on the Bible - 1834
11:19: Like a lamb or an ox - Rather, "like a tame lamb." Jeremiah had lived at Anathoth as one of the family, never suspecting that, like a tame lamb, the time would come for him to be killed.
The tree with the fruit thereof - The words are those of a proverb or dark saying. All the Churches agree in understanding that under the person of Jeremiah these things are said by Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: I was: Pro 7:22; Isa 53:7
and I: Jer 18:18, Jer 20:10; Psa 31:13, Psa 35:15, Psa 37:32, Psa 37:33; Isa 32:7; Mat 26:3, Mat 26:4
destroy: "Let us kill the prophet, and burn his prophecies." tree with the fruit. Heb. stalk with his bread. let us cut. Psa 83:4; Isa 53:8; Dan 9:26; Luk 20:10-15
from: Job 28:13; Psa 27:13, Psa 52:5, Psa 116:9, Psa 142:5
that his: Psa 109:13, Psa 112:6; Pro 10:7; Isa 38:11; Num 1:14
Geneva 1599
11:19 But I [was] like a lamb [or] an ox [that] is brought to the slaughter; and I knew not that they had devised plots against me, [saying], Let us (o) destroy the tree with its fruit, and let us cut him off from the land of the living, that his name may be no more remembered.
(o) Let us destroy the prophet and his doctrine. Some read "Let us corrupt his meat with wood", meaning poison.
John Gill
11:19 But I was like a lamb, or an ox,.... The word "alluph", rendered an ox, is by many considered as an adjective to the word lamb (n); since the disjunctive particle or is not in the next; and is differently translated; by the Vulgate Latin version, "as a meek or tame lamb"; by the Septuagint and Arabic versions, "as an harmless lamb": and by the Syriac version, "as a pure" or "clean lamb"; and by the Targum,
"as a choice lamb;''
and so R. Menachem in Jarchi, a large or principal one; but the words respect not the excellency, the meekness, patience, innocence, and harmlessness of the prophet; but his security and insensibility of danger, like one or both of these creatures:
that is brought to the slaughter; to be sacrificed by the priest, or killed by the butcher; not knowing but it is going to the pasture to feed in, or to the fold or stall to lie down in; so ignorant was the prophet of the designs of his townsmen against him, and not at all jealous that they wished him ill; since he meant none to them, but sought their good:
and I knew not that they had devised devices against me; that they had met and consulted together, and devised mischief against him:
saying, let us destroy the tree with the fruit thereof; meaning either the prophet and his family, root and branch; or him and his prophecies; for taking away his life would put an end to his prophesying. Some think this respects the manner in which they proposed to take away his life, as by poison; so the Targum,
"let us cast (put) poison (or the savour of death) into his food;''
for the word rendered fruit signifies bread; and so the Septuagint, Arabic, and Vulgate Latin versions render it, "let us cast, or put wood into his bread" (o); either some poisonous plant or tree, or rotten wood; or give him wood instead of bread, and so starve him. De Dieu observes, that translated "fruit", signifies, both in the Hebrew and Arabic languages, "flesh"; and renders it, "let us break wood upon his flesh", (p) or body; that is, beat him with staves till they are broken upon him, and so kill him. The ancient fathers understand this of Christ, who is the bread of life, and of his crucifixion upon the wood of the cross. Jerom says it is the consent of all the churches that these things are said of Christ in the person of Jeremiah, even in this and the preceding verse, and the following one:
let us cut him off from the land of the living. The Targum explains it of the land of Israel; but it designs the world in general, and the taking away of his life out of it, and from among men:
that his name may be remembered no more; that he and his prophecies may be buried in everlasting oblivion; he no more spoken of, and his predictions no more regarded: but, as they failed in the former in taking away his life, he outliving many of them, so in the latter; for as what he foretold exactly came to pass, his name and his prophesying are in remembrance to this day; and, as the wise man says, "the memory of the just is blessed", Prov 10:7.
(n) "quasi agnus mansuetus", V. L. "agnus assuefactus"; so some in De Dieu; "tanquam agnus amicabilis", De Dieu; "un agneau aimable", Gallic version. (o) "mittamus lignum in panem ejus", V. L. "corrumpamus veneno cibum", Pagninus; "corrumpamus lignum in pane ejus", Montanus, Vatablus, Calvin. (p) "Rumpamus lignum in earnem ejus", De Dieu.
John Wesley
11:19 Let us destroy - We have no other mention of this conspiracy, but it is plain both from this verse, and what follows, that the men of Anathoth (which was Jeremiah's own town) were offended at his prophesying, and had conspired to kill him. Let us destroy the tree with the fruit thereof - Let us not only put an end to his prophesying, but to his life.
Robert Jamieson, A. R. Fausset and David Brown
11:19 lamb--literally, a "pet lamb," such as the Jews often had in their houses, for their children to play with; and the Arabs still have (2Kings 12:3). His own familiar friends had plotted against the prophet. The language is exactly the same as that applied to Messiah (Is 53:7). Each prophet and patriarch exemplified in his own person some one feature or more in the manifold attributes and sufferings of the Messiah to come; just as the saints have done since His coming (Gal 2:20; Phil 3:10; Col 1:24). This adapted both the more experimentally to testify of Christ.
devices-- (Jer 18:18).
tree with . . . fruit--literally, "in its fruit" or "food," that is, when it is in fruit. Proverbial, to express the destruction of cause and effect together. The man is the tree; his teaching, the fruit. Let us destroy the prophet and his prophecies; namely, those threatening destruction to the nation, which offended them. Compare Mt 7:17, which also refers to prophets and their doctrines.
11:2011:20: Տէր զօրութեանց որ ընտրե՛ս զիրաւունս, եւ քննե՛ս զերիկամունս եւ զսիրտս, տեսից առ ՚ի քէն զվրէժխնդրութիւն առ ՚ի նոսա. զի քե՛զ յայտնեցի զիրաւունս իմ[11127]։ [11127] Ոմանք. Զերիկամունս եւ զսիրտ... զի քեզ յայտնեցի զերիկամունս իմ։
20 Զօրութիւնների՛ Տէր, դու, որ արդար ես վարւում, քննում ես երիկամներն ու սրտերը, թող ես տեսնեմ, որ վրէժխնդիր ես լինում նրանցից, քանզի քե՛զ յանձնեցի իմ դատը:
20 Սակայն, ո՛վ Տէր զօրութիւններու, արդա՛ր Դատաւոր, Որ սիրտն ու միտքը կը քննես, Անոնցմէ առնելիք վրէժդ ինծի ցուցուր, Քանզի իմ դատս քեզի յանձնեցի։
Տէր զօրութեանց, որ ընտրես զիրաւունս, եւ քննես զերիկամունս եւ զսիրտս, տեսից առ ի քէն զվրէժխնդրութիւն առ ի նոսա. զի քեզ յայտնեցի զիրաւունս իմ:

11:20: Տէր զօրութեանց որ ընտրե՛ս զիրաւունս, եւ քննե՛ս զերիկամունս եւ զսիրտս, տեսից առ ՚ի քէն զվրէժխնդրութիւն առ ՚ի նոսա. զի քե՛զ յայտնեցի զիրաւունս իմ[11127]։
[11127] Ոմանք. Զերիկամունս եւ զսիրտ... զի քեզ յայտնեցի զերիկամունս իմ։
20 Զօրութիւնների՛ Տէր, դու, որ արդար ես վարւում, քննում ես երիկամներն ու սրտերը, թող ես տեսնեմ, որ վրէժխնդիր ես լինում նրանցից, քանզի քե՛զ յանձնեցի իմ դատը:
20 Սակայն, ո՛վ Տէր զօրութիւններու, արդա՛ր Դատաւոր, Որ սիրտն ու միտքը կը քննես, Անոնցմէ առնելիք վրէժդ ինծի ցուցուր, Քանզի իմ դատս քեզի յանձնեցի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2011:20 Но, Господи Саваоф, Судия праведный, испытующий сердца и утробы! дай увидеть мне мщение Твое над ними, ибо Тебе вверил я дело мое.
11:21 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on τοὺς ο the ἄνδρας ανηρ man; husband Αναθωθ αναθωθ the ζητοῦντας ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine τοὺς ο the λέγοντας λεγω tell; declare οὐ ου not μὴ μη not προφητεύσῃς προφητευω prophesy ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master εἰ ει if; whether δὲ δε though; while μή μη not ἀποθανῇ αποθνησκω die ἐν εν in ταῖς ο the χερσὶν χειρ hand ἡμῶν ημων our
11:20 וַֽ wˈa וְ and יהוָ֤ה [yhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service שֹׁפֵ֣ט šōfˈēṭ שׁפט judge צֶ֔דֶק ṣˈeḏeq צֶדֶק justice בֹּחֵ֥ן bōḥˌēn בחן examine כְּלָיֹ֖ות kᵊlāyˌôṯ כִּלְיָה kidney וָ wā וְ and לֵ֑ב lˈēv לֵב heart אֶרְאֶ֤ה ʔerʔˈeh ראה see נִקְמָֽתְךָ֙ niqmˈāṯᵊḵā נְקָמָה vengeance מֵהֶ֔ם mēhˈem מִן from כִּ֥י kˌî כִּי that אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to גִּלִּ֥יתִי gillˌîṯî גלה uncover אֶת־ ʔeṯ- אֵת [object marker] רִיבִֽי׃ ס rîvˈî . s רִיב law-case
11:20. tu autem Domine Sabaoth qui iudicas iuste et probas renes et cor videam ultionem tuam ex eis tibi enim revelavi causam meamBut thou, O Lord of Sabaoth, who judgest justly, and triest the reins and the hearts, let me see thy revenge on them: for to thee have I revealed my cause.
20. But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
11:20. But you, O Lord of hosts, who judges justly, and who tests the temperament and the heart, let me see your vengeance against them. For I have revealed my case to you.
11:20. But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause:

11:20 Но, Господи Саваоф, Судия праведный, испытующий сердца и утробы! дай увидеть мне мщение Твое над ними, ибо Тебе вверил я дело мое.
11:21
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπὶ επι in; on
τοὺς ο the
ἄνδρας ανηρ man; husband
Αναθωθ αναθωθ the
ζητοῦντας ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
τοὺς ο the
λέγοντας λεγω tell; declare
οὐ ου not
μὴ μη not
προφητεύσῃς προφητευω prophesy
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
εἰ ει if; whether
δὲ δε though; while
μή μη not
ἀποθανῇ αποθνησκω die
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
ἡμῶν ημων our
11:20
וַֽ wˈa וְ and
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
שֹׁפֵ֣ט šōfˈēṭ שׁפט judge
צֶ֔דֶק ṣˈeḏeq צֶדֶק justice
בֹּחֵ֥ן bōḥˌēn בחן examine
כְּלָיֹ֖ות kᵊlāyˌôṯ כִּלְיָה kidney
וָ וְ and
לֵ֑ב lˈēv לֵב heart
אֶרְאֶ֤ה ʔerʔˈeh ראה see
נִקְמָֽתְךָ֙ niqmˈāṯᵊḵā נְקָמָה vengeance
מֵהֶ֔ם mēhˈem מִן from
כִּ֥י kˌî כִּי that
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
גִּלִּ֥יתִי gillˌîṯî גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
רִיבִֽי׃ ס rîvˈî . s רִיב law-case
11:20. tu autem Domine Sabaoth qui iudicas iuste et probas renes et cor videam ultionem tuam ex eis tibi enim revelavi causam meam
But thou, O Lord of Sabaoth, who judgest justly, and triest the reins and the hearts, let me see thy revenge on them: for to thee have I revealed my cause.
11:20. But you, O Lord of hosts, who judges justly, and who tests the temperament and the heart, let me see your vengeance against them. For I have revealed my case to you.
11:20. But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:20: Let me see thy vengeance on them - Rather, I shall see (אראה ereh) thy punishment indicted on them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: judgest: Jer 12:1; Gen 18:25; Psa 98:9; Act 17:31
triest: Jer 17:10, Jer 20:12; Sa1 16:7; Ch1 28:9, Ch1 29:17; Psa 7:9; Rev 2:23
let: Jer 15:15, Jer 17:18, Jer 18:20-23; Ti2 4:14; Rev 6:9, Rev 6:10, Rev 18:20
Rev_ealed: Sa1 24:15; Job 5:8; Psa 10:14, Psa 10:15, Psa 35:2, Psa 43:1, Psa 57:1; Phi 4:6; Pe1 2:23
Geneva 1599
11:20 But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy (p) vengeance on them: for to thee have I revealed my cause.
(p) Thus he spoke not out of hatred, but being moved with the Spirit of God, he desires the advancement of God's glory, and the verifying of his word, which is by the destruction of his enemies.
John Gill
11:20 But, O Lord of hosts, that judgest righteously,.... This is the prophet's appeal to God, as the Judge of the whole earth, who will do right; he found there was no justice to be done him among men; he therefore has recourse to a righteous God, who he knew judged righteous judgment:
that triest the reins and the heart; of all men; as of his own, so of his enemies; and which he mentions, not so much on his own account as theirs:
let me see thy vengeance on them; which imprecation arose from a pure zeal for God, for his glory, and the honour of his justice; and not from private revenge; and so no ways inconsistent with the character of a good man; though some consider the words as a prediction of what would befall them, and he should live to see accomplished; and render them, "I shall see &c." (q); and so the Targum,
"I shall see the vengeance of thy judgment on them:''
for unto thee have I revealed my cause; as a client to his patron; told his whole case, and left it with him, believing he would manage it for him, and do him justice. The Apostle Peter seems to have this passage in view, when speaking of Christ, 1Pet 2:23.
(q) "videbo", Munster, Schmidt; "visurus sum", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
11:20 triest . . . heart-- (Rev_ 2:23).
Rev_ealed--committed my cause. Jeremiah's wish for vengeance was not personal but ministerial, and accorded with God's purpose revealed to him against the enemies alike of God and of His servant (Ps 37:34; Ps 54:7; Ps 112:8; Ps 118:7).
11:2111:21: Վասն այնորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ արանցն Անաթովթայ որ խնդրեն զանձն քո, եւ ասեն մի՛ մարգարէանար վասն մեր, ապա թէ ոչ՝ մեռանի՛ս ՚ի ձեռաց մերոց։
21 Դրա համար էլ Տէրն այսպէս է ասում Անաթոթի մարդկանց մասին, որոնք քո անձն են փնտռում՝ ասելով. «Մեզ համար[63] մի՛ մարգարէացիր, ապա թէ ոչ կը մեռնես մեր ձեռքով»:[63] 63. Եբրայերէն՝ Տիրոջ անունով:
21 Ուստի Տէրը այսպէս կ’ըսէ Անաթովթի մարդոցը համար, Որոնք քու հոգիդ կը փնտռեն ու կ’ըսեն.«Տէրոջը անունովը մարգարէութիւն մի՛ ըներ, Որպէս զի մեր ձեռքերովը չմեռնիս»։
Վասն այնորիկ այսպէս ասէ Տէր ի վերայ արանցն Անաթովթայ որ խնդրեն զանձն քո, եւ ասեն. Մի՛ մարգարէանար [229]վասն մեր``, ապա թէ ոչ` մեռանիս ի ձեռաց մերոց:

11:21: Վասն այնորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ արանցն Անաթովթայ որ խնդրեն զանձն քո, եւ ասեն մի՛ մարգարէանար վասն մեր, ապա թէ ոչ՝ մեռանի՛ս ՚ի ձեռաց մերոց։
21 Դրա համար էլ Տէրն այսպէս է ասում Անաթոթի մարդկանց մասին, որոնք քո անձն են փնտռում՝ ասելով. «Մեզ համար[63] մի՛ մարգարէացիր, ապա թէ ոչ կը մեռնես մեր ձեռքով»:
[63] 63. Եբրայերէն՝ Տիրոջ անունով:
21 Ուստի Տէրը այսպէս կ’ըսէ Անաթովթի մարդոցը համար, Որոնք քու հոգիդ կը փնտռեն ու կ’ըսեն.«Տէրոջը անունովը մարգարէութիւն մի՛ ըներ, Որպէս զի մեր ձեռքերովը չմեռնիս»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2111:21 Посему так говорит Господь о мужах Анафофа, ищущих души твоей и говорящих: >;
11:22 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπισκέψομαι επισκεπτομαι visit; inspect ἐπ᾿ επι in; on αὐτούς αυτος he; him οἱ ο the νεανίσκοι νεανισκος young man αὐτῶν αυτος he; him ἐν εν in μαχαίρᾳ μαχαιρα short sword ἀποθανοῦνται αποθνησκω die καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτῶν αυτος he; him καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῶν αυτος he; him τελευτήσουσιν τελευταω meet an end ἐν εν in λιμῷ λιμος famine; hunger
11:21 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon אַנְשֵׁ֣י ʔanšˈê אִישׁ man עֲנָתֹ֔ות ʕᵃnāṯˈôṯ עֲנָתֹות [town] הַֽ hˈa הַ the מְבַקְשִׁ֥ים mᵊvaqšˌîm בקשׁ seek אֶֽת־ ʔˈeṯ- אֵת [object marker] נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֹ֤א lˈō לֹא not תִנָּבֵא֙ ṯinnāvˌē נבא speak as prophet בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not תָמ֖וּת ṯāmˌûṯ מות die בְּ bᵊ בְּ in יָדֵֽנוּ׃ ס yāḏˈēnû . s יָד hand
11:21. propterea haec dicit Dominus ad viros Anathoth qui quaerunt animam tuam et dicunt non prophetabis in nomine Domini et non morieris in manibus nostrisTherefore thus saith the Lord to the men of Anathoth, who seek thy life, and say: Thou shalt not prophesy in the name of the Lord, and thou shalt not die in our hands.
21. Therefore thus saith the LORD concerning the men of Anathoth, that seek thy life, saying, Thou shalt not prophesy in the name of the LORD, that thou die not by our hand:
11:21. “Because of this, thus says the Lord to the men of Anathoth, who are seeking your life, and who are saying: ‘You shall not prophesy in the name of the Lord, and you shall not die by our hands.’
11:21. Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:
Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:

11:21 Посему так говорит Господь о мужах Анафофа, ищущих души твоей и говорящих: <<не пророчествуй во имя Господа, чтобы не умереть тебе от рук наших>>;
11:22
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπισκέψομαι επισκεπτομαι visit; inspect
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
οἱ ο the
νεανίσκοι νεανισκος young man
αὐτῶν αυτος he; him
ἐν εν in
μαχαίρᾳ μαχαιρα short sword
ἀποθανοῦνται αποθνησκω die
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῶν αυτος he; him
τελευτήσουσιν τελευταω meet an end
ἐν εν in
λιμῷ λιμος famine; hunger
11:21
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
עֲנָתֹ֔ות ʕᵃnāṯˈôṯ עֲנָתֹות [town]
הַֽ hˈa הַ the
מְבַקְשִׁ֥ים mᵊvaqšˌîm בקשׁ seek
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לֹ֤א lˈō לֹא not
תִנָּבֵא֙ ṯinnāvˌē נבא speak as prophet
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תָמ֖וּת ṯāmˌûṯ מות die
בְּ bᵊ בְּ in
יָדֵֽנוּ׃ ס yāḏˈēnû . s יָד hand
11:21. propterea haec dicit Dominus ad viros Anathoth qui quaerunt animam tuam et dicunt non prophetabis in nomine Domini et non morieris in manibus nostris
Therefore thus saith the Lord to the men of Anathoth, who seek thy life, and say: Thou shalt not prophesy in the name of the Lord, and thou shalt not die in our hands.
11:21. “Because of this, thus says the Lord to the men of Anathoth, who are seeking your life, and who are saying: ‘You shall not prophesy in the name of the Lord, and you shall not die by our hands.’
11:21. Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: that seek: Jer 12:5, Jer 12:6, Jer 20:10; Mic 7:6; Mat 10:21, Mat 10:34-36; Luk 4:24
Prophesy: Isa 30:10; Amo 2:12, Amo 7:13-16; Mic 2:6-11
thou: Jer 20:1, Jer 20:2, Jer 38:1-6; Mat 21:35, Mat 22:6, Mat 23:34-37; Luk 13:33, Luk 13:34; Act 7:51, Act 7:52
Geneva 1599
11:21 Therefore thus saith the LORD concerning the men of (q) Anathoth, that seek thy life, saying, (r) Prophesy not in the name of the LORD, that thou die not by our hand:
(q) That is, both the priests and the rest of the people: for this town was the priests, and they dwelt in it, (Jer 1:1).
(r) Not that they could not abide to hear God named; (for in this they would show themselves most holy) but because they could not abide to be sharply reproved, and therefore desired to be flattered (Is 30:10), to be maintained in their pleasures (Mic 2:11) and not to hear vice condemned (Amos 7:12).
John Gill
11:21 Therefore thus saith the Lord of the men of Anathoth,.... That is, "unto", or "concerning the men of Anathoth", the townsmen of Jeremiah, and who were the persons that combined together to destroy him; of this place; see Gill on Jer 1:1.
that seek thy life; or "soul"; that is, to take it away:
saying, prophesy not in the name of the Lord; without their leave, and such hard things as he did, unless he would prophesy smooth things, and then he might go on, otherwise he must expect to die:
that thou die not by our hand; or means; they intimate, that, should he persist in this way of prophesying, they should not stay to carry on a judicial process against him, to bring him and accuse him before a judge, or the sanhedrim, or any court of judicature; but should do as those called zealots in later times did; lay violent hands upon him, and dispatch him themselves at once; perhaps this they said after they found that the prophet had knowledge of their designs against him.
Robert Jamieson, A. R. Fausset and David Brown
11:21 Prophesy not-- (Is 30:10; Amos 2:12; Mic 2:6). If Jeremiah had not uttered his denunciatory predictions, they would not have plotted against him. None were more bitter than his own fellow townsmen. Compare the conduct of the Nazarites towards Jesus of Nazareth (Lk 4:24-29).
11:2211:22: Վասն այդորիկ ա՛յսպէս ասէ Տէր զօրութեանց. Ահաւասիկ ես ա՛յց արարից ՚ի վերայ նոցա. երիտասարդք նոցա սրո՛վ մեռցին, եւ ուստերք եւ դստերք նոցա սովո՛վ վախճանեսցին[11128]։ [11128] Ոմանք. Ահաւադիկ ես այց ար՛՛։ Ոսկան. Սովու վախճանեսցին։
22 Ահա թէ ինչու այսպէս է ասում Զօրութիւնների Տէրը. «Ահաւասիկ ես պիտի պատժեմ նրանց. նրանց երիտասարդները սրով պիտի սպանուեն, եւ տղաներն ու աղջիկները սովից պիտի վախճանուեն:
22 Անոր համար զօրքերու Տէրը այսպէս կ’ըսէ.«Ահա ես զանոնք պիտի պատժեմ, Կտրիճները սուրով պիտի մեռնին, Անոնց տղաքներն ու աղջիկները սովամահ պիտի ըլլան
Վասն այդորիկ այսպէս ասէ Տէր զօրութեանց. Ահաւասիկ ես այց արարից ի վերայ նոցա. երիտասարդք նոցա սրով մեռցին, եւ ուստերք եւ դստերք նոցա սովով վախճանեսցին:

11:22: Վասն այդորիկ ա՛յսպէս ասէ Տէր զօրութեանց. Ահաւասիկ ես ա՛յց արարից ՚ի վերայ նոցա. երիտասարդք նոցա սրո՛վ մեռցին, եւ ուստերք եւ դստերք նոցա սովո՛վ վախճանեսցին[11128]։
[11128] Ոմանք. Ահաւադիկ ես այց ար՛՛։ Ոսկան. Սովու վախճանեսցին։
22 Ահա թէ ինչու այսպէս է ասում Զօրութիւնների Տէրը. «Ահաւասիկ ես պիտի պատժեմ նրանց. նրանց երիտասարդները սրով պիտի սպանուեն, եւ տղաներն ու աղջիկները սովից պիտի վախճանուեն:
22 Անոր համար զօրքերու Տէրը այսպէս կ’ըսէ.«Ահա ես զանոնք պիտի պատժեմ, Կտրիճները սուրով պիտի մեռնին, Անոնց տղաքներն ու աղջիկները սովամահ պիտի ըլլան
zohrab-1805▾ eastern-1994▾ western am▾
11:2211:22 посему так говорит Господь Саваоф: вот, Я посещу их: юноши {их} умрут от меча; сыновья их и дочери их умрут от голода.
11:23 καὶ και and; even ἐγκατάλειμμα εγκαταλειμμα not ἔσται ειμι be αὐτῶν αυτος he; him ὅτι οτι since; that ἐπάξω επαγω instigate; bring on κακὰ κακος bad; ugly ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in Αναθωθ αναθωθ in ἐνιαυτῷ ενιαυτος cycle; period ἐπισκέψεως επισκεψις he; him
11:22 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הִנְנִ֥י hinnˌî הִנֵּה behold פֹקֵ֖ד fōqˌēḏ פקד miss עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon הַ ha הַ the בַּֽחוּרִים֙ bbˈaḥûrîm בָּחוּר young man יָמֻ֣תוּ yāmˈuṯû מות die בַ va בְּ in † הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger בְּנֵיהֶם֙ bᵊnêhˌem בֵּן son וּ û וְ and בְנֹ֣ותֵיהֶ֔ם vᵊnˈôṯêhˈem בַּת daughter יָמֻ֖תוּ yāmˌuṯû מות die בָּ bā בְּ in † הַ the רָעָֽב׃ rāʕˈāv רָעָב hunger
11:22. propterea haec dicit Dominus exercituum ecce ego visitabo super eos iuvenes morientur in gladio filii eorum et filiae eorum morientur in fameTherefore thus saith the Lord of hosts: Behold I will visit upon them: their young men shall die by the sword, their sons and their daughters shall die by famine.
22. therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine;
11:22. Because of this, thus says the Lord of hosts: Behold, I will visit upon them. Their young men will die by the sword. Their sons and their daughters will die by famine.
11:22. Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine:
Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine:

11:22 посему так говорит Господь Саваоф: вот, Я посещу их: юноши {их} умрут от меча; сыновья их и дочери их умрут от голода.
11:23
καὶ και and; even
ἐγκατάλειμμα εγκαταλειμμα not
ἔσται ειμι be
αὐτῶν αυτος he; him
ὅτι οτι since; that
ἐπάξω επαγω instigate; bring on
κακὰ κακος bad; ugly
ἐπὶ επι in; on
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐν εν in
Αναθωθ αναθωθ in
ἐνιαυτῷ ενιαυτος cycle; period
ἐπισκέψεως επισκεψις he; him
11:22
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הִנְנִ֥י hinnˌî הִנֵּה behold
פֹקֵ֖ד fōqˌēḏ פקד miss
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
הַ ha הַ the
בַּֽחוּרִים֙ bbˈaḥûrîm בָּחוּר young man
יָמֻ֣תוּ yāmˈuṯû מות die
בַ va בְּ in
הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
בְּנֵיהֶם֙ bᵊnêhˌem בֵּן son
וּ û וְ and
בְנֹ֣ותֵיהֶ֔ם vᵊnˈôṯêhˈem בַּת daughter
יָמֻ֖תוּ yāmˌuṯû מות die
בָּ בְּ in
הַ the
רָעָֽב׃ rāʕˈāv רָעָב hunger
11:22. propterea haec dicit Dominus exercituum ecce ego visitabo super eos iuvenes morientur in gladio filii eorum et filiae eorum morientur in fame
Therefore thus saith the Lord of hosts: Behold I will visit upon them: their young men shall die by the sword, their sons and their daughters shall die by famine.
11:22. Because of this, thus says the Lord of hosts: Behold, I will visit upon them. Their young men will die by the sword. Their sons and their daughters will die by famine.
11:22. Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine:
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Adam Clarke: Commentary on the Bible - 1831
11:22: Behold, I will punish them - And the punishment is, Their young men shall die by the sword of the Chaldeans; and their sons and daughters shall die by the famine that shall come on the land through the desolations occasioned by the Chaldean army.
Albert Barnes: Notes on the Bible - 1834
11:22: The young men - i. e., those of the legal age for military service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: punish: Heb. visit upon
young: Jer 9:21, Jer 18:21; Ch2 36:17; Lam 2:21; Th1 2:15, Th1 2:16
John Gill
11:22 Therefore thus saith the Lord of hosts, behold, I will punish them,..... Or, visit "them" (r); look into this matter, try this cause, bring it to an issue, and pass sentence on them; which is as follows:
the young men shall die by the sword; by the sword of the Chaldeans, in the field, going out in battle against them; or rather when their town was taken and plundered, since they were the sons of priests:
their sons and their daughters shall die by famine; that is, their little ones, male and female; so that the famine, it seems, was not only in Jerusalem at the time of its siege, but in other parts also: no mention is made of the parents themselves.
(r) "visitans super eos", Montanus, Schmidt; "visito", Pagninus, Vatablus, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
11:22 The retribution of their intended murder shall be in kind; just as in Messiah's case (Psa. 69:8-28).
11:2311:23: Եւ մնացորդք ո՛չ եղիցի նոցա. զի ածից չարի՛ս ՚ի վերայ բնակչացն Անաթովթայ յամի՛ այցելութեան նոցա[11129]։[11129] Ոմանք. Եւ մնացորդք ոչ եղիցին նոցա։
23 Նրանցից ոչ ոք չի մնալու, որովհետեւ Անաթոթի բնակիչներին չարիք եմ բերելու այն տարին, երբ գամ նրանց պատժելու»:
23 Անոնցմէ մէկը պիտի չմնայ. Վասն զի ես Անաթովթի մարդոցը վրայ՝ Անոնց պատուհասի տարին՝ չարիք պիտի բերեմ»։
եւ մնացորդք ոչ եղիցի նոցա. զի ածից չարիս ի վերայ բնակչացն Անաթովթայ յամի այցելութեան նոցա:

11:23: Եւ մնացորդք ո՛չ եղիցի նոցա. զի ածից չարի՛ս ՚ի վերայ բնակչացն Անաթովթայ յամի՛ այցելութեան նոցա[11129]։
[11129] Ոմանք. Եւ մնացորդք ոչ եղիցին նոցա։
23 Նրանցից ոչ ոք չի մնալու, որովհետեւ Անաթոթի բնակիչներին չարիք եմ բերելու այն տարին, երբ գամ նրանց պատժելու»:
23 Անոնցմէ մէկը պիտի չմնայ. Վասն զի ես Անաթովթի մարդոցը վրայ՝ Անոնց պատուհասի տարին՝ չարիք պիտի բերեմ»։
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11:2311:23 И остатка не будет от них; ибо Я наведу бедствие на мужей Анафофа в год посещения их.
11:23 וּ û וְ and שְׁאֵרִ֕ית šᵊʔērˈîṯ שְׁאֵרִית rest לֹ֥א lˌō לֹא not תִֽהְיֶ֖ה ṯˈihyˌeh היה be לָהֶ֑ם lāhˈem לְ to כִּֽי־ kˈî- כִּי that אָבִ֥יא ʔāvˌî בוא come רָעָ֛ה rāʕˈā רָעָה evil אֶל־ ʔel- אֶל to אַנְשֵׁ֥י ʔanšˌê אִישׁ man עֲנָתֹ֖ות ʕᵃnāṯˌôṯ עֲנָתֹות [town] שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year פְּקֻדָּתָֽם׃ ס pᵊquddāṯˈām . s פְּקֻדָּה commission
11:23. et reliquiae non erunt ex eis inducam enim malum super viros Anathoth annum visitationis eorumAnd there shall be no remains of them: for I will bring in evil upon the men of Anathoth, the year of their visitation.
23. and there shall be no remnant unto them: for I will bring evil upon the men of Anathoth, even the year of their visitation.
11:23. And there will be nothing left of them. For I will lead an evil over the men of Anathoth: the year of their visitation.”
11:23. And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, [even] the year of their visitation.
And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, [even] the year of their visitation:

11:23 И остатка не будет от них; ибо Я наведу бедствие на мужей Анафофа в год посещения их.
11:23
וּ û וְ and
שְׁאֵרִ֕ית šᵊʔērˈîṯ שְׁאֵרִית rest
לֹ֥א lˌō לֹא not
תִֽהְיֶ֖ה ṯˈihyˌeh היה be
לָהֶ֑ם lāhˈem לְ to
כִּֽי־ kˈî- כִּי that
אָבִ֥יא ʔāvˌî בוא come
רָעָ֛ה rāʕˈā רָעָה evil
אֶל־ ʔel- אֶל to
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
עֲנָתֹ֖ות ʕᵃnāṯˌôṯ עֲנָתֹות [town]
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
פְּקֻדָּתָֽם׃ ס pᵊquddāṯˈām . s פְּקֻדָּה commission
11:23. et reliquiae non erunt ex eis inducam enim malum super viros Anathoth annum visitationis eorum
And there shall be no remains of them: for I will bring in evil upon the men of Anathoth, the year of their visitation.
11:23. And there will be nothing left of them. For I will lead an evil over the men of Anathoth: the year of their visitation.”
11:23. And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, [even] the year of their visitation.
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Adam Clarke: Commentary on the Bible - 1831
11:23: The year of their visitation - This punishment shall come in that year in which I shall visit their iniquities upon them.
Albert Barnes: Notes on the Bible - 1834
11:23: No remnant - 128 men of Anathoth returned from exile Ezr 2:23; Neh 7:27. Jeremiah's denunciation was limited to those who had sought his life. The year of their visitation would be the year of the siege of Jerusalem, when Anathoth being in its immediate vicinity would have its share of the horrors of war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: no: Jer 11:19, Jer 44:27; Isa 14:20-22
the year: Jer 5:9, Jer 5:29, Jer 8:12, Jer 23:12, Jer 46:21, Jer 48:44, Jer 50:27; Hos 9:7; Mic 7:4; Luk 19:44
John Gill
11:23 And there shall be no remnant of them,.... And thus the measure they meted out to the prophet was measured to them; they devised to destroy him root and branch, the tree with its fruit; and now none shall be left of them; such who escaped the sword and the famine should be carried captive, as they were; for though there were none left in Anathoth, there were some preserved alive, and were removed into Babylon; since, at the return from thence, the men of Anathoth were a hundred twenty and eight, Neh 7:27,
for I will bring evil upon the men of Anathoth, even the year of their visitation; or, "in the year of their visitation" (s); that is, of the visitation of their sins, as the Targum; which was the year of the destruction of the city and temple of Jerusalem, and was in the nineteenth of Nebuchadnezzar, Jer 52:12 and this was not a chance matter, but what was fixed and determined by the Lord.
(s) , Sept. "anno visitationis eorum", Vatablus, Junius & Tremellius, Piscator, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
11:23 (Jer 23:12).
the year of . . . visitation--The Septuagint translates, "in the year of their," &c., that is, at the time when I shall visit them in wrath. JEROME supports English Version. "Year" often means a determined time.
He ventures to expostulate with Jehovah as to the prosperity of the wicked, who had plotted against his life (Jer 12:1-4); in reply he is told that he will have worse to endure, and that from his own relatives (Jer 12:5-6). The heaviest judgments, however, would be inflicted on the faithless people (Jer 12:7-13); and then on the nations co-operating with the Chaldeans against Judah, with, however, a promise of mercy on repentance (Jer 12:14-17).