Երեմիա / Jeremiah - 12 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1–6. Жалоба пророка на свою участь и ответ Бога, возвещающий, что пророк должен ожидать еще больших бед. 7–13. Отмщение Иеговы Его народу. 14–21. Утешительные обещания 1-6: Враждебность, проявленная в отношении к пророку его согражданами, побуждает пророка просить им наказания от Бога. Даже страна иудейская вопиет к Богу на людей, из-за упорства которых она подвергается всевозможным опустошениям, причем сами виновники этих несчастий остаются безнаказанными. Ответ Господень не только не утешает его, а yтверждает, что его беды ещё увеличатся. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter we have, I. The prophet's humble complaint to God of the success that wicked people had in their wicked practices (ver. 1, 2) and his appeal to God concerning his own integrity (ver. 3), with a prayer that God would, for the sake of the public, bring the wickedness of the wicked to an end, ver. 3, 4. II. God's rebuke to the prophet for his uneasiness at his present troubles, bidding him prepare for greater, ver. 5, 6. III. A sad lamentation of the present deplorable state of the Israel of God, ver. 7-13. IV. An intimation of mercy to God's people, in a denunciation of wrath against their neighbours that helped forward their affliction, that they should be plucked out; but with a promise that if they would at last join themselves with the people of God they should come in sharers with them in their privileges, ver. 14-17. Adam Clarke: Commentary on the Bible - 1831 This chapter is connected with the foregoing. The prophet expostulates with God concerning the ways of Providence in permitting the wicked to prosper, Jer 12:1-4. It is intimated to him that he must endure still greater trials, Jer 12:5, from his false and deceitful brethren, Jer 12:6; but that still heavier judgments awaited the nation for their crimes, Jer 12:7-13. That God, however, would at length have compassion on them; restore them to their land; and turn his judgments against those that oppressed them, if not prevented by their becoming converts to the true religion, Jer 12:14-17. Albert Barnes: Notes on the Bible - 1834 12:0: Some divide jer 12 into three extracts Jer 12:1-7, Jer 12:14-17 from discourses of Jeremiah not preserved at length; others regard it as a connected discourse occasioned by a drought in the days of Josiah (compare Jer 12:4); others see in the "evil neighbors" Jer 12:14, an allusion to the bands of Syrians etc., who infested the land after Jehoiakim's Rev_olt from Nebuchadnezzar. More probably the outburst of expostulation Jer 12:1-4 was occasioned by the plot of the men of Anathoth, and upon it the rest follows naturally. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Jer 12:1, Jeremiah, complaining of the wicked's prosperity, by faith sees their ruin; Jer 12:5, God admonishes him of his brethren's treachery against him; Jer 12:7, and laments his heritage; Jer 12:14, He promises to the penitent return from captivity. John Gill INTRODUCTION TO JEREMIAH 12 This chapter contains the prophets complaint of the prosperity of the wicked, and the Lord's answer to it; an account of the deplorable and miserable estate of the Jewish nation; and a threatening to the neighbouring nations that had used them ill; with a promise of deliverance of the Jews from them, and settlement among God's people in case of obedience. The prophet's complaint is in Jer 12:1 in which he asserts the justice of God, yet seems at a loss to reconcile it with the prosperity of the wicked; and the rather, because of their hypocrisy; and appeals to the Lord for his own sincerity and uprightness, Jer 12:3 and prays for the destruction of the wicked, and that the time might hasten, for whose wickedness the land was desolate, and herbs, beasts, and birds, consumed, Jer 12:3, the Lord's answer, in which he reproves him for his pusillanimity, seeing he had greater trials than those to encounter with, and instructs him how to behave towards his treacherous friends, is in Jer 12:5 the account of the miserable condition of the Jewish nation is from Jer 12:7, under the simile of a house and heritage left by the Lord, given up to enemies, and compared to a lion and a speckled bird, hateful to God, and hated by those about it, Jer 12:7 and of a vineyard destroyed and trodden down by shepherds, and made desolate, Jer 12:10 even as a wilderness through the ravage of the sword; so that what is sown upon it comes to nothing, Jer 12:12 then follows a threatening to those who had carried the people of Israel captive, with a promise to deliver the Jews out of their hands, and bring them into their own land, and settle them among the Lord's people, in case they use diligence to learn their ways, Jer 12:14, but in case of disobedience are threatened to be plucked up and utterly destroyed, Jer 12:17.
12:112:1: Արդա՛ր ես դու Տէր, եւ մատուցից առաջի քո աղե՛րս. բայց խօսեցայց զիրաւո՛ւնս. զի՞ է զի ճանապարհք ամպարշտաց յաջողեալ են, եւ երջանկացան ամենեքեան որ արհամարհէին զարհամարհանս[11130]։ [11130] Բազումք. Որ արհամարհեն զարհ՛՛։ 1 Արդար ես դու, Տէ՛ր, բայց ես իմ դատը պէտք է պաշտպանեմ ու իմ իրաւունքի մասին խօսեմ. ինչպէ՞ս է, որ ամբարիշտների բռնած գործերը յաջողւում են, եւ բոլոր նրանք, ովքեր արհամարհում են ու անարգում, երջանիկ դարձան: 12 Ո՛վ Տէր, երբ քեզի դէմ գանգատիմ, դուն արդար պիտի գտնուիս. Սակայն իրաւունքի* վրայով պիտի խօսիմ քեզի. Ինչո՞ւ ամբարիշտներուն ճամբան կը յաջողի Ու բոլոր նենգութիւն ընողները հանգստութիւն կը վայելեն։ Արդար ես դու, Տէր, ^[230]եւ մատուցից առաջի քո աղերս``. բայց խօսեցայց զիրաւունս^[231]. զի՞ է զի ճանապարհք ամպարշտաց յաջողեալ են, եւ երջանկացան ամենեքեան որ արհամարհեն զարհամարհանս: 12:1: Արդա՛ր ես դու Տէր, եւ մատուցից առաջի քո աղե՛րս. բայց խօսեցայց զիրաւո՛ւնս. զի՞ է զի ճանապարհք ամպարշտաց յաջողեալ են, եւ երջանկացան ամենեքեան որ արհամարհէին զարհամարհանս[11130]։ [11130] Բազումք. Որ արհամարհեն զարհ՛՛։ 1 Արդար ես դու, Տէ՛ր, բայց ես իմ դատը պէտք է պաշտպանեմ ու իմ իրաւունքի մասին խօսեմ. ինչպէ՞ս է, որ ամբարիշտների բռնած գործերը յաջողւում են, եւ բոլոր նրանք, ովքեր արհամարհում են ու անարգում, երջանիկ դարձան: 12 Ո՛վ Տէր, երբ քեզի դէմ գանգատիմ, դուն արդար պիտի գտնուիս. Սակայն իրաւունքի* վրայով պիտի խօսիմ քեզի. Ինչո՞ւ ամբարիշտներուն ճամբան կը յաջողի Ու բոլոր նենգութիւն ընողները հանգստութիւն կը վայելեն։ zohrab-1805▾ eastern-1994▾ western am▾	12:112:1 Праведен будешь Ты, Господи, если я стану судиться с Тобою; и однако же буду говорить с Тобою о правосудии: почему путь нечестивых благоуспешен, и все вероломные благоденствуют? 12:1 δίκαιος δικαιος right; just εἶ ειμι be κύριε κυριος lord; master ὅτι οτι since; that ἀπολογήσομαι απολογεομαι defend; make a defense πρὸς προς to; toward σέ σε.1 you πλὴν πλην besides; only κρίματα κριμα judgment λαλήσω λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you τί τις.1 who?; what? ὅτι οτι since; that ὁδὸς οδος way; journey ἀσεβῶν ασεβης irreverent εὐοδοῦται ευοδοω prosper εὐθήνησαν ευθηνεω all; every οἱ ο the ἀθετοῦντες αθετεω displace; put off ἀθετήματα αθετημα breach of faith; transgression 12:1 צַדִּ֤יק ṣaddˈîq צַדִּיק just אַתָּה֙ ʔattˌā אַתָּה you יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that אָרִ֖יב ʔārˌîv ריב contend אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to אַ֤ךְ ʔˈaḵ אַךְ only מִשְׁפָּטִים֙ mišpāṭîm מִשְׁפָּט justice אֲדַבֵּ֣ר ʔᵃḏabbˈēr דבר speak אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker] מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way רְשָׁעִים֙ rᵊšāʕîm רָשָׁע guilty צָלֵ֔חָה ṣālˈēḥā צלח be strong שָׁל֖וּ šālˌû שׁלה be easy כָּל־ kol- כֹּל whole בֹּ֥גְדֵי bˌōḡᵊḏê בגד deal treacherously בָֽגֶד׃ vˈāḡeḏ בֶּגֶד treachery 12:1. iustus quidem tu es Domine si disputem tecum verumtamen iusta loquar ad te quare via impiorum prosperatur bene est omnibus qui praevaricantur et inique aguntThou indeed, O Lord, art just, if I plead with thee, but yet I will speak what is just to thee: Why doth the way of the wicked prosper: why is it well with all them that transgress, and do wickedly? 1. Righteous art thou, O LORD, when I plead with thee: yet would I reason the cause with thee: wherefore doth the way of the wicked prosper? wherefore are all they at ease that deal very treacherously? Righteous [art] thou, O LORD, when I plead with thee: yet let me talk with thee of [thy] judgments: Wherefore doth the way of the wicked prosper? [wherefore] are all they happy that deal very treacherously: 12:1 Праведен будешь Ты, Господи, если я стану судиться с Тобою; и однако же буду говорить с Тобою о правосудии: почему путь нечестивых благоуспешен, и все вероломные благоденствуют? 12:1 δίκαιος δικαιος right; just εἶ ειμι be κύριε κυριος lord; master ὅτι οτι since; that ἀπολογήσομαι απολογεομαι defend; make a defense πρὸς προς to; toward σέ σε.1 you πλὴν πλην besides; only κρίματα κριμα judgment λαλήσω λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you τί τις.1 who?; what? ὅτι οτι since; that ὁδὸς οδος way; journey ἀσεβῶν ασεβης irreverent εὐοδοῦται ευοδοω prosper εὐθήνησαν ευθηνεω all; every οἱ ο the ἀθετοῦντες αθετεω displace; put off ἀθετήματα αθετημα breach of faith; transgression 12:1 צַדִּ֤יק ṣaddˈîq צַדִּיק just אַתָּה֙ ʔattˌā אַתָּה you יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that אָרִ֖יב ʔārˌîv ריב contend אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to אַ֤ךְ ʔˈaḵ אַךְ only מִשְׁפָּטִים֙ mišpāṭîm מִשְׁפָּט justice אֲדַבֵּ֣ר ʔᵃḏabbˈēr דבר speak אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker] מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way רְשָׁעִים֙ rᵊšāʕîm רָשָׁע guilty צָלֵ֔חָה ṣālˈēḥā צלח be strong שָׁל֖וּ šālˌû שׁלה be easy כָּל־ kol- כֹּל whole בֹּ֥גְדֵי bˌōḡᵊḏê בגד deal treacherously בָֽגֶד׃ vˈāḡeḏ בֶּגֶד treachery 12:1. iustus quidem tu es Domine si disputem tecum verumtamen iusta loquar ad te quare via impiorum prosperatur bene est omnibus qui praevaricantur et inique agunt Thou indeed, O Lord, art just, if I plead with thee, but yet I will speak what is just to thee: Why doth the way of the wicked prosper: why is it well with all them that transgress, and do wickedly? 1. Righteous art thou, O LORD, when I plead with thee: yet would I reason the cause with thee: wherefore doth the way of the wicked prosper? wherefore are all they at ease that deal very treacherously? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-2: Иеремия стоит здесь пред тою же загадкой, какая мучила Иова (Ср. Иов XII:6; XXI:7: и сл.). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Righteous art thou, O LORD, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? 2 Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins. 3 But thou, O LORD, knowest me: thou hast seen me, and tried mine heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter. 4 How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? the beasts are consumed, and the birds; because they said, He shall not see our last end. 5 If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan? 6 For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee. The prophet doubts not but it would be of use to others to know what had passed between God and his soul, what temptations he had been assaulted with and how he had got over them; and therefore he here tells us, I. What liberty he humbly took, and was graciously allowed him, to reason with God concerning his judgments, v. 1. He is about to plead with God, not to quarrel with him, or find fault with his proceedings, but to enquire into the meaning of them, that he might more and more see reason to be satisfied in them, and might have wherewith to answer both his own and others' objections against them. The works of the Lord, and the reasons of them, are sought out even of those that have pleasure therein. Ps. cxi. 2. We may not strive with our Maker, but we may reason with him. The prophet lays down a truth of unquestionable certainty, which he resolves to abide by in managing this argument: Righteous art thou, O Lord! when I plead with thee. Thus he arms himself against the temptation wherewith he was assaulted, to envy the prosperity of the wicked, before he entered into a parley with it. Note, When we are most in the dark concerning the meaning of God's dispensations we must still resolve to keep up right thoughts of God, and must be confident of this, that he never did, nor ever will do, the least wrong to any of his creatures; even when his judgments are unsearchable as a great deep, and altogether unaccountable, yet his righteousness is as conspicuous and immovable as the great mountains, Ps. xxxvi. 6. Though sometimes clouds and darkness are round about him, yet justice and judgment are always the habitation of his throne, Ps. xcvii. 2. When we find it hard to understand particular providences we must have recourse to general truths as our first principles, and abide by them; however dark the providence may be, the Lord is righteous; see Ps. lxxiii. 1. And we must acknowledge it to him, as the prophet here, even when we plead with him, as those that have no thoughts of contending but of learning, being fully assured that he will be justified when he speaks. Note, However we may see cause for our own information to plead with God, yet it becomes us to own that, whatever he says or does, he is in the right. II. What it was in the dispensations of divine Providence that he stumbled at and that he thought would bear a debate. It was that which has been a temptation to many wise and good men, and such a one as they have with difficulty got over. They see the designs and projects of wicked people successful: The way of the wicked prospers; they compass their malicious designs and gain their point. They see their affairs and concerns in a good posture: They are happy, happy as the world can make them, though they deal treacherously, very treacherously, both with God and man. Hypocrites are chiefly meant (as appears, v. 2), who dissemble in their good professions, and depart from their good beginnings and good promises, and in both they deal treacherously, very treacherously. It has been said that men cannot expect to prosper who are unjust and dishonest in their dealings; but these deal treacherously, and yet they are happy. The prophet shows (v. 2) both their prosperity and their abuse of their prosperity. 1. God had been very indulgent to them and they were got beforehand in the world: "They are planted in a good land, a land flowing with milk and honey, and thou hast planted them! nay, thou didst cast out the heathen to plant them," Ps. xliv. 2, lxxx. 8. Many a tree is planted that yet never grows nor comes to any thing; but they have taken root; their prosperity seems to be confirmed and settled. They take root in the earth, for there they fix themselves, and thence they draw the sap of all their satisfaction. Many trees however take root which yet never come on; but these grow, yea they bring forth fruit; their families are built up, they live high, and spend at a great rate; and all this was owing to the benignity of the divine Providence, which smiled upon them, Ps. lxxiii. 7. 2. Thus God had favoured them, though they had dealt treacherously with him: Thou art near in their mouth and far from their reins. This was no uncharitable censure, for he spoke by the Spirit of prophecy, without which it is not safe to charge men with hypocrisy whose appearances are plausible. Observe, (1.) Thought they cared not for thinking of God, nor had any sincere affection to him, yet they could easily persuade themselves to speak of him frequently and with an air of seriousness. Piety from the teeth outward is no difficult thing. Many speak the language of Israel that are not Israelites indeed. (2.) Though they had on all occasions the name of God ready in their mouth, and accustomed themselves to those forms of speech that savoured of piety, yet they could not persuade themselves to keep up the fear of God in their hearts. The form of godliness should engage us to keep up the power of it; but with them it did not do so. III. What comfort he had in appealing to God concerning his own integrity (v. 3): But thou, O Lord! knowest me. Probably the wicked men he complains of were forward to reproach and censure him (ch. xviii. 18), in reference to which this was his comfort, that God was a witness of his integrity. God knew he was not such a one as they were (who had God near in their mouths, but far from their reins), nor such a one as they took him to be, and represented him, a deceiver and a false prophet; those that thus abused him did not know him, 1 Cor. ii. 8. "But thou, O Lord! knowest me, though they think me not worth their notice." 1. Observe what the matter is concerning which he appeals to God: Thou knowest my heart towards thee. Note, We are as our hearts are, and our hearts are good or bad according as they are, or are not, towards God; and this is that therefore concerning which we should examine ourselves, that we may approve ourselves to God. 2. The cognizance to which he appeals: "Thou knowest me better than I know myself, not by hearsay or report, for thou hast seen me, not with a transient glance, but thou hast tried my heart." God's knowledge of us is as clear and exact and certain as if he had made the most strict scrutiny. Note, The God with whom we have to do perfectly knows how our hearts are towards him. He knows both the guile of the hypocrite and the sincerity of the upright. IV. He prays that God would turn his hand against these wicked people, and not suffer them to prosper always, though they had prospered long: "Let some judgment come to pull them out of this fat pasture as sheep for the slaughter, that it may appear their long prosperity was but like the feeding of lambs in a large place, to prepare them for the day of slaughter," Hos. iv. 16. God suffered them to prosper that by their pride and luxury they might fill up the measure of their iniquity and so be ripened for destruction; and therefore he thinks it a piece of necessary justice that they should fall into mischief themselves, because they had done so much mischief to others, that they should be pulled out of their land, because they had brought ruin upon the land, and the longer they continued in it the more hurt they did, as the plagues of their generation (v. 4): "How long shall the land mourn. (as it does under the judgments of God inflicted upon it) for the wickedness of those that dwell therein? Lord, shall those prosper themselves that ruin all about them?" 1. See here what the judgment was which the land was now groaning under: The herbs of every field wither (the grass is burnt up and all the products of the earth fail), and then it follows of course, the beasts are consumed, and the birds, 1 Kings xviii. 5. This was the effect of a long drought, or want of rain, which happened, as it should seem, at the latter end of Josiah's reign and the beginning of Jehoiakim's; it is mentioned ch. iii. 3, viii. 13, ix. 10, 12, and more fully afterwards, ch. xiv. If they would have been brought to repentance by this less judgment, the greater would have been prevented. Now why was it that this fruitful land was turned into barrenness, but for the wickedness of those that dwelt therein? Ps. xvii. 34. Therefore the prophet prays that these wicked people might die for their own sin, and that the whole nation might not suffer for it. 2. See here what was the language of their wickedness: They said, He shall not see our last end, either, (1.) God himself shall not. Atheism is the root of hypocrisy. God is far from their reins, though near in their mouth, because they say, How doth God know? Ps. lxxiii. 11; Job xxii. 13. He knows not what way we take nor what it will end in. Or, (2.) Jeremiah shall not see our last end; whatever he pretends, when he asks us what shall be in the end hereof he cannot himself foresee it. They look upon him as a false prophet. Or, "whatever it is, he shall not live to see it, for we will be the death of him," ch. xi. 21. Note, [1.] Men's setting their latter end at a great distance, or looking upon it as uncertain, is at the bottom of all their wickedness, Lam. i. 9. [2.] The whole creation groans under the burden of the sin of man, Rom. viii. 22. It is for this that the earth mourns (so it may be read); cursed is the ground for thy sake. V. He acquaints us with the answer God gave to those complaints of his, v. 5, 6. We often find the prophets admonished, whose business it was to admonish others, as Isa. viii. 11. Ministers have lessons to learn as well as lessons to teach, and must themselves hear God's voice and preach to themselves. Jeremiah complained much of the wickedness of the men of Anathoth, and that, notwithstanding that, they prospered. Now, this seems to be an answer to that complaint. 1. It is allowed that he had cause to complain (v. 6): "Thy brethren, the priests of Anathoth, who are of the house of thy father, who ought to have protected thee and pretended to do so, even they have dealt treacherously with thee, have been false to thee, and, under colour of friendship, have designedly done thee all the mischief they could; they have called a multitude after thee, raised the mob upon thee, to whom they have endeavoured, by all arts possible, to render thee despicable or odious, while at the same time they pretended that they had no design to persecute thee nor to deprive thee of thy liberty. They are indeed such as thou canst not believe, though they speak fair words to thee. They seem to be thy friends, but are really thy enemies." Note, God's faithful servants must not think it at all strange if their foes be those of their own house (Matt. x. 36), and if those they expect kindness from prove such as they can put no confidence in, Mic. vii. 5. 2. Yet he is told that he carried the matter too far. (1.) He laid the unkindness of his countrymen too much to heart. They wearied him, because it was in a land of peace wherein he trusted, v. 5. It was very grievous to him to be thus hated and abused by his own kindred. He was disturbed in his mind by it; his spirit was sunk and overwhelmed with it, so that he was in great agitation and distress about it. Nay, he was discouraged in his work by it, began to be weary of prophesying, and to think of giving it up. (2.) He did not consider that this was but the beginning of his sorrow, and that he had sorer trials yet before him; and, whereas he should endeavour by a patient bearing of this trouble to prepare himself for greater, by his uneasiness under this he did but unfit himself for what further lay before him: If thou hast run with the footmen and they have wearied thee, and run thee quite out of breath,then how wilt thou contend with horses? If the injuries done him by the men of Anathoth made such an impression upon him, what would he do when the princes and chief priests at Jerusalem should set upon him with their power, as they did afterwards? ch. xx. 2; xxxii. 2. If he was so soon tired in a land of peace, where there was little noise or peril, what would he do in the swellings of Jordan, when that overflows all its banks and frightens even lions out of their thickets? ch. xlix. 19. Note, [1.] While we are in this world we must expect troubles, and difficulties. Our life is a race, a warfare; we are in danger of being run down. [2.] God's usual method being to begin with smaller trials, it is our wisdom to expect greater than any we have yet met with. We may be called out to contend with horsemen, and the sons of Anak may perhaps be reserved for the last encounter. [3.] It highly concerns us to prepare for such trials and to consider what we should do in them. How shall we preserve our integrity and peace when we come to the swellings of Jordan? [4.] In order to our preparation for further and greater trials, we are concerned to approve ourselves well in present smaller trials, to keep up our spirits, keep hold of the promise, keep in our way, with our eye upon the prize, so run that we may obtain it. Some good interpreters understand this as spoken to the people, who were very secure and fearless of the threatened judgments. If they have been so humbled and impoverished by smaller calamities, so wasted by the Assyrians,--if the Ammonites and Moabites, who were their brethren, and with whom they were in league, proved false to them (as undoubtedly they would),--then how would they be able to deal with such a powerful adversary as the Chaldeans would be? How would they bear up their head against that invasion which should come like the swelling of Jordan? Adam Clarke: Commentary on the Bible - 1831 12:1: Righteous art thou, O Lord, when I plead with thee - The prophet was grieved at the prosperity of the wicked; and he wonders how, consistently with God's righteousness, vice should often be in affluence, and piety in suffering and poverty. He knows that God is righteous, that every thing is done well; but he wishes to inquire how these apparently unequal and undeserved lots take place. On this subject he wishes to reason with God, that he may receive instruction. Albert Barnes: Notes on the Bible - 1834 12:1: Yet let me talk ... - Rather, yet will I speak with thee on a matter of right. This sense is well given in the margin. The prophet acknowledges the general righteousness of God's dealings, but cannot reconcile with it the properity of the conspirators of Anathoth This difficulty was often present to the minds of the saints of the Old Testament, see Job 21:7 ff; Ps. 37; Ps. 73. Happy - Rather, secure, tranquil. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:1: Righteous: Jer 11:20; Gen 18:25; Deu 32:4; Psa 51:4, Psa 119:75, Psa 119:137, Psa 145:17; Dan 9:7; Hab 1:13-17; Zep 3:5; Rom 3:5, Rom 3:6 talk: or, reason the case, Job 13:3; Isa 41:21 Wherefore doth: Jer 5:28; Job 12:6, Job 21:7-15; Psa 37:1, Psa 37:35, Psa 73:3-28, Psa 92:7, Psa 94:3, Psa 94:4; Pro 1:32; Hab 1:4; Mal 3:15 deal: Jer 12:6, Jer 5:11; Isa 48:8; Hos 6:7 Carl Friedrich Keil and Franz Delitzsch 12:1 The prophet's displeasure at the prosperity of the wicked. - The enmity experienced by Jeremiah at the hands of his countrymen at Anathoth excites his displeasure at the prosperity of the wicked, who thrive and live with immunity. He therefore beings to expostulate with God, and demands from God's righteousness that they be cut off out of the land (Jer 12:1-4); whereupon the Lord reproves him for this outburst of ill-nature and impatience by telling him that he must patiently endure still worse. - This section, the connection of which with the preceding is unmistakeable, shows by a concrete instance the utter corruptness of the people; and it has been included in the prophecies because it sets before us the greatness of God's long-suffering towards a people ripe for destruction. Jer 12:1 "Righteous art Thou, Jahveh, if I contend with Thee; yet will I plead with Thee in words. Wherefore doth the way of the wicked prosper, are all secure that deal faithlessly? Jer 12:2. Thou hast planted them, yea, they have taken root; grow, yea, bring forth fruit. Near art Thou in their mouth, yet far from their reins. Jer 12:3. But Thou, Jahveh, knowest me, seest me, and triest mine heart toward Thee. Tear them away like sheep to the slaughter, and devote them for a day of slaughter. Jer 12:4. How long is the earth to mourn and the herb of the field to wither? For the wickedness of them that dwell therein, gone are cattle and fowl; for they say: He sees not our end. Jer 12:5. If with the footmen thou didst run and they wearied thee, how couldst thou contend with the horses? and if thou trustest in the land of peace, how wilt thou do in the glory of Jordan? Jer 12:6. For even thy brethren and they father's house, even they are faithless towards thee, yea, they call after thee with full voice. Believe them not, though they speak friendly to thee." The prophet's complaint begins by acknowledging: Thou art righteous, Lord, if I would dispute with Thee, i.e., would accuse Thee of injustice. I could convict Thee of no wrong; Thou wouldst appear righteous and prove Thyself in the right. Ps 51:6; Job 9:2. With אך comes in a limitation: only he will speak pleas of right, maintain a suit with Jahveh, will set before Him something that seems incompatible with God's justice, namely the question: Why the way of the wicked prospers, why they that act faithlessly are in ease and comfort? On this cf. Job 21:7., where Job sets forth at length the contradiction between the prosperity of the wicked and the justice of God's providence. The way of the wicked is the course of their life, their conduct. God has planted them, i.e., has placed them in their circumstances of life; like a tree they have struck root into the ground; they go on, i.e., grow, and bear fruit, i.e., their undertakings succeed, although they have God in their mouth only, not in their heart. Jer 12:3 To show that he has cause for his question, Jeremiah appeals to the omniscience of the Searcher of hearts. God knows him, tries his heart, and therefore knows how it is disposed towards Himself (אתּך belongs to לבּי, and את indicating the relation - here, viz., fidelity - in which the heart stands to God; cf. 2Kings 16:17). Thus God knows that in his heart there is no unfaithfulness, and that he maintains to God an attitude altogether other than that of those hypocrites who have God on their lips only; and knows too the enmity which, without having provoked it, he experiences. How then comes it about that with the prophet it goes ill, while with those faithless ones it goes well? God, as the righteous God, must remove this contradiction. And so his request concludes: Tear them out (נתק of the tearing out of roots, Ezek 17:9); here Hiph. with the same force (pointing back to the metaphor of their being rooted, Jer 12:2), implying total destruction. Hence also the illustration: as sheep, that are dragged away out of the flock to be slaughtered. Devote them for the day of slaughter, like animals devoted to sacrifice. Jer 12:4 Jer 12:4 gives the motive of his prayer: How long shall the earth suffer from the wickedness of these hypocrites? be visited with drought and dearth for their sins? This question is not to be taken as a complaint that God is punishing without end; Hitz. so takes it, and then proposes to delete it as being out of all connection in sense with Jer 12:3 or Jer 12:5. It is a complaint because of the continuance of God's chastisement, drawn down by the wickedness of the apostates, which are bringing the land to utter ruin. The mourning of the land and the withering of the herb is a consequence of great drought; and the drought is a divine chastisement: cf. Jer 3:3; Jer 5:24., Jer 14:2., etc. But this falls not only on the unfaithful, but upon the godly too, and even the beasts, cattle, and birds suffer from it; and so the innocent along with the guilty. There seems to be injustice in this. To put an end to this injustice, to rescue the innocent from the curse brought by the wickedness of the ungodly, the prophet seeks the destruction of the wicked. ספה, to be swept away. The 3rd pers. fem. sing. with the plural ות-, as in Joel 1:20 and often; cf. Ew. 317, a, Gesen. 146, 3. "They that dwell therein" are inhabitants of the land at large, the ungodly multitude of the people, of whom it is said in the last clause: they say, He will not see our end. The sense of these words is determined by the subject. Many follow the lxx (οὐκ ὄψεται ὁ Θεὸς ὁδοὺς ἡμῶν) and refer the seeing to God. God will not see their end, i.e., will not trouble Himself about it (Schnur., Ros., and others), or will not pay any heed to their future fate, so that they may do all they choose unpunished (Ew.). But to this Graf has justly objected, that ראה, in all the passages that can be cited for this sense of the word, is used only of that which God sees, regards as already present, never of that which is future. "He sees" is to be referred to the prophet. Of him the ungodly say, he shall not see their end, because they intend to put him out of the way (Hitz.); or better, in a less special sense, they ridicule the idea that his prophecies will be fulfilled, and say: He shall not see our end, because his threatenings will not come to pass. Jer 12:5-6 In Jer 12:5 and Jer 12:6 the Lord so answers the prophet's complaint as to reprove his impatience, by intimating that he will have to endure still worse. Both parts of Jer 12:5 are of the nature of proverbs. If even the race with footmen made him weary, how will he be able to compete with horses? תּחרה here and Jer 22:15, a Tiph., Aramaic form for Hiph., arising by the hardening of the ה into ת-cf. Hos 11:3, and Ew. 122, a - rival, vie with. The proverb exhibits the contrast between tasks of smaller and greater difficulty, applied to the prophet's relation to his enemies. What Jeremiah had to suffer from his countrymen at Anathoth was but a trifle compared with the malign assaults that yet awaited him in the discharge of his office. The second comparison conveys the same thought, but with a clearer intimation of the dangers the prophet will undergo. If thou puttest thy trust in a peaceful land, there alone countest on living in peace and safety, how wilt thou bear thyself in the glory of Jordan? The latter phrase does not mean the swelling of Jordan, its high flood, so as that we should with Umbr. and Ew., have here to think of the danger arising from a great and sudden inundation. It is the strip of land along the bank of the Jordan, thickly overgrown with shrubs, trees, and tall reeds, the lower valley, flooded when the river was swollen, where lions had their haunt, as in the reedy thickets of the Euphrates. Cf. v. Schubert, Resie, iii. S. 82; Robins. Bibl. Researches in Palestine, i. 535, and Phys. Geogr. of the Holy Land, p. 147. The "pride of the Jordan" is therefore mentioned in Jer 49:19; Jer 50:44; Zech 11:3, as the haunt of lions, and comes before us here as a region where men's lives were in danger. The point of the comparison is accordingly this: Thy case up till this time is, in spite of the onsets thou hast borne, to be compared to a sojourn in a peaceful land; but thou shalt come into much sorer case, where thou shalt never for a moment be sure of thy life. To illustrate this, he is told in Jer 12:6 that his nearest of kin, and those dwelling under the same roof, will behave unfaithfully towards him. They will cry behind him מלא, plena voce (Jerome; cf. קראוּ מלאוּ, Jer 4:5). They will cry after him, "as one cries when pursuing a thief or murderer" (Gr.). Perfectly apposite is therefore Luther's translation: They set up a hue and cry after thee. These words are not meant to be literally taken, but convey the thought, that even his nearest friends will persecute him as a malefactor. It is therefore a perverse design that seeks to find the distinction between the inhabitants of Anathoth and the brethren and housemates, in a contrast between the priests and the blood-relations. Although Anathoth was a city of the priests, the men of Anathoth need not have been all priests, since these cities were not exclusively occupied by priests. - In this reproof of the prophet there lies not merely the truth that much sorer suffering yet awaits him, but the truth besides, that the people's faithlessness and wickedness towards God and men will yet grow greater, ere the judgment of destruction fall upon Judah; for the divine long-suffering is not yet exhausted, nor has ungodliness yet fairly reached its highest point, so that the final destruction must straightway be carried out. But judgment will not tarry long. This thought is carried on in what follows. Geneva 1599 12:1 (a) Righteous [art] thou, O LORD, when I plead with thee: yet let me speak with thee of [thy] judgments: Why doth the way of the wicked (b) prosper? [why] are they all happy that deal very treacherously? (a) The prophet confesses God to be just in all his doings, although man is not able to give a reason for all his actions. (b) This question has been always a great temptation to the godly, to see the wicked enemies of God in prosperity, and his dear children in adversity, as in (Job 21:7; Ps 37:1, Ps 73:3; Hab 1:3). John Gill 12:1 Righteous art thou, O Lord, when I plead with thee,.... The six first verses of this chapter properly belong to the preceding, being of the same argument, and in strict connection with the latter part of it. Jeremiah appears to be under the same temptation, on account of the prosperity of the wicked, as Asaph was, Ps 73:1 only he seems to have been more upon his guard, and less liable to fall by it; he sets out: with this as a first principle, an undoubted truth, that God was righteous, and could do nothing wrong and amiss, however unaccountable his providences might be to men: he did not mean, by entering the list with him, or by litigating this point, to charge him with any unrighteousness this he took for granted, and was well satisfied of, that the Lord was righteous, "though", says he, "I plead with thee" (t); so some read the words. De Dieu renders them interrogatively, "shall I plead with thee?" shall I dare to do it? shall I take that boldness and use that freedom with thee? I will. The Targum is the reverse, "thou art more just, O Lord, than that I should contend before thy word:'' yet let me talk with thee of thy judgments; not of his laws, statutes, word, and ordinances, sometimes so called; but rather of his providences, which are always dispensed with equity and justice, though not always manifest; they are sometimes unsearchable and past finding out, and will bear a sober and modest inquiry into them, and debate concerning them; the people of God may take the liberty of asking questions concerning them, when they are at a loss to account for them. So the Targum, "but I will ask a question of judgments before thee.'' The words may be rendered, "but I will speak judgments with thee" (u); things that are right; that are agreeable to the word of God and sound reason; things that are consistent with the perfections of God, particularly his justice and holiness; which are founded upon equity and truth; I will produce such reasons and arguments as seem to be reasonable and just. Wherefore doth the way of the wicked prosper? or they prosper in all their ways? whatever they take in hand succeeds; they enjoy a large share of health of body; their families increase, their trade flourishes, their flocks and herds grow large and numerous, and they have great plenty of all outward blessings; and yet they are wicked men, without the fear of God, regard not him, nor his worship and ways; but walk in their own ways which they have chosen, and delight in their abominations. Some understand this, as Jarchi, of Nebuchadnezzar, to whom God had given greatness and prosperity, to destroy the house of God; but by what follows, in the latter part of the next verse, it appears that God's professing people, the Jews, are meant, and most likely the priests at Anathoth. Wherefore are all they happy; easy, quiet, secure, live in peace and plenty: that deal very treacherously? with God and men, in religions and civil affairs. (t) "etiamsi contendam tecum", Cocceius, Gataker. (u) "verum tamen judicia loquar tecum", Pagninus, Montanus, Cocceius, Schmidt. John Wesley 12:1 Talk with thee - Not by way of accusing thee, but for my own satisfaction concerning thy judicial dispensations in the government of the world. Wherefore - I know thy ways are just and righteous, but they are dark; I cannot understand why thou doest this. Robert Jamieson, A. R. Fausset and David Brown 12:1 CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Ps 51:4). let me talk, &c.--only let me reason the case with Thee: inquire of Thee the causes why such wicked men as these plotters against my life prosper (compare Job 12:6; Job 21:7; Ps 37:1, Ps 37:35; Ps 73:3; Mal 3:15). It is right, when hard thoughts of God's providence suggest themselves, to fortify our minds by justifying God beforehand (as did Jeremiah), even before we hear the reasons of His dealings.
12:212:2: Տնկեցեր զնոսա՝ եւ արմատացա՛ն. ծնան որդիս՝ եւ արարին պտո՛ւղ. մե՛րձ ես դու Տէր ՚ի բերանս նոցա, եւ հեռի ես յերիկամանց նոցա[11131]։ [11131] Բազումք. Եւ հեռի յերիկամանց։ 2 Տնկեցիր նրանց, եւ նրանք արմատ գցեցին, որդիներ ունեցան, պտուղ տուեցին: Դու, Տէ՛ր, նրանց շուրթերին ես, սակայն հեռու ես նրանց սրտերից: 2 Դուն զանոնք տնկեցիր եւ անոնք արմատացան։Անոնք կ’աճին ու պտուղ կու տան։Դուն անոնց բերնին մօտ ես, Բայց անոնց սրտէն հեռու ես։ Տնկեցեր զնոսա եւ արմատացան, ^[232]ծնան որդիս`` եւ արարին պտուղ. մերձ ես դու, Տէր, ի բերանս նոցա, եւ հեռի յերիկամանց նոցա: 12:2: Տնկեցեր զնոսա՝ եւ արմատացա՛ն. ծնան որդիս՝ եւ արարին պտո՛ւղ. մե՛րձ ես դու Տէր ՚ի բերանս նոցա, եւ հեռի ես յերիկամանց նոցա[11131]։ [11131] Բազումք. Եւ հեռի յերիկամանց։ 2 Տնկեցիր նրանց, եւ նրանք արմատ գցեցին, որդիներ ունեցան, պտուղ տուեցին: Դու, Տէ՛ր, նրանց շուրթերին ես, սակայն հեռու ես նրանց սրտերից: 2 Դուն զանոնք տնկեցիր եւ անոնք արմատացան։Անոնք կ’աճին ու պտուղ կու տան։Դուն անոնց բերնին մօտ ես, Բայց անոնց սրտէն հեռու ես։ zohrab-1805▾ eastern-1994▾ western am▾	12:212:2 Ты насадил их, и они укоренились, выросли и приносят плод. В устах их Ты близок, но далек от сердца их. 12:2 ἐφύτευσας φυτευω plant αὐτοὺς αυτος he; him καὶ και and; even ἐρριζώθησαν ριζοω root ἐτεκνοποίησαν τεκνοποιεω and; even ἐποίησαν ποιεω do; make καρπόν καρπος.1 fruit ἐγγὺς εγγυς close εἶ ειμι be σὺ συ you τοῦ ο the στόματος στομα mouth; edge αὐτῶν αυτος he; him καὶ και and; even πόρρω πορρω forward; far away ἀπὸ απο from; away τῶν ο the νεφρῶν νεφρος emotion αὐτῶν αυτος he; him 12:2 נְטַעְתָּם֙ nᵊṭaʕtˌām נטע plant גַּם־ gam- גַּם even שֹׁרָ֔שׁוּ šōrˈāšû שׁרשׁ root יֵלְכ֖וּ yēlᵊḵˌû הלך walk גַּם־ gam- גַּם even עָ֣שׂוּ ʕˈāśû עשׂה make פֶ֑רִי fˈerî פְּרִי fruit קָרֹ֤וב qārˈôv קָרֹוב near אַתָּה֙ ʔattˌā אַתָּה you בְּ bᵊ בְּ in פִיהֶ֔ם fîhˈem פֶּה mouth וְ wᵊ וְ and רָחֹ֖וק rāḥˌôq רָחֹוק remote מִ mi מִן from כִּלְיֹותֵיהֶֽם׃ kkilyôṯêhˈem כִּלְיָה kidney 12:2. plantasti eos et radicem miserunt proficiunt et faciunt fructum prope es tu ori eorum et longe a renibus eorumThou hast planted them, and they have taken root: they prosper and bring forth fruit: thou art near in their mouth, and far from their reins. 2. Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins. Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou [art] near in their mouth, and far from their reins: 12:2 Ты насадил их, и они укоренились, выросли и приносят плод. В устах их Ты близок, но далек от сердца их. 12:2 ἐφύτευσας φυτευω plant αὐτοὺς αυτος he; him καὶ και and; even ἐρριζώθησαν ριζοω root ἐτεκνοποίησαν τεκνοποιεω and; even ἐποίησαν ποιεω do; make καρπόν καρπος.1 fruit ἐγγὺς εγγυς close εἶ ειμι be σὺ συ you τοῦ ο the στόματος στομα mouth; edge αὐτῶν αυτος he; him καὶ και and; even πόρρω πορρω forward; far away ἀπὸ απο from; away τῶν ο the νεφρῶν νεφρος emotion αὐτῶν αυτος he; him 12:2 נְטַעְתָּם֙ nᵊṭaʕtˌām נטע plant גַּם־ gam- גַּם even שֹׁרָ֔שׁוּ šōrˈāšû שׁרשׁ root יֵלְכ֖וּ yēlᵊḵˌû הלך walk גַּם־ gam- גַּם even עָ֣שׂוּ ʕˈāśû עשׂה make פֶ֑רִי fˈerî פְּרִי fruit קָרֹ֤וב qārˈôv קָרֹוב near אַתָּה֙ ʔattˌā אַתָּה you בְּ bᵊ בְּ in פִיהֶ֔ם fîhˈem פֶּה mouth וְ wᵊ וְ and רָחֹ֖וק rāḥˌôq רָחֹוק remote מִ mi מִן from כִּלְיֹותֵיהֶֽם׃ kkilyôṯêhˈem כִּלְיָה kidney 12:2. plantasti eos et radicem miserunt proficiunt et faciunt fructum prope es tu ori eorum et longe a renibus eorum Thou hast planted them, and they have taken root: they prosper and bring forth fruit: thou art near in their mouth, and far from their reins. 2. Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 12:2: Thou art near in their mouth - They have no sincerity: they have something of the form of religion, but nothing of its power. Albert Barnes: Notes on the Bible - 1834 12:2: Their veins - i. e., their heart. The reins were regarded by the Jews as the seat of the affections. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:2: hast: Jer 11:17, Jer 45:4; Eze 17:5-10, Eze 19:10-13 grow: Heb. go on near: Isa 29:13; Eze 33:31; Mat 15:8; Mar 7:6; Tit 1:16 Geneva 1599 12:2 Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou [art] near in their mouth, and far from their (c) reins. (c) They profess God in mouth, but deny him in heart, which is here meant by the reins, (Is 29:13; Mt 15:8). John Gill 12:2 Thou hast planted them,.... In the land of Canaan, fixed the bounds of their habitation, given them a firm and comfortable settlement; for all the good things, even of the wicked, come from God: yea, they have taken root; as everything that is planted does not; but these did, though it was downwards in the earth, on which their hearts were set, and so were strengthened and established in their worldly circumstances: they grow, yea, they bring forth fruit; but to themselves, not to God; not fruits of righteousness or good works; they grow, not in grace and holiness, but in their worldly substance; and they brought forth fruit, not such as were meet for repentance, but they had great riches, and numerous families; and so the Septuagint and Arabic versions, "they produce children, and bring forth fruit." The Targum is, "they become rich, yea, they possess substance.'' Thou art near in their mouth; they often made use of the name of God, either in swearing by it, or praying to him in an external manner; they called themselves the Lord's people, and boasted of being his priests, and employed in his service; they took his covenant, and the words of his law, into their mouths, and taught them the people, and yet had no sincere regard for these things: and far from their reins; from the affections of their hearts, and the desires of their souls; they had no true love for God, nor fear of him, nor faith in him. The Targum is, "near are the words of thy law in their mouth, and far is thy fear from their reins.'' John Wesley 12:2 Far - Thou art far from their inward parts, they neither fear thee, nor love thee. Robert Jamieson, A. R. Fausset and David Brown 12:2 grow--literally "go on," "progress." Thou givest them sure dwellings and increasing prosperity. near in . . . mouth . . . far from . . . reins-- (Is 29:13; Mt 15:8). Hypocrites.
12:312:3: Եւ դու Տէր գիտես զիս. տեսեր զիս՝ եւ փորձեցեր զսիրտ իմ առաջի քո. ժողովեա՛ զնոսա իբրեւ զոչխար ՚ի սպանումն, եւ նուիրեա՛ զնոսա յաւուր սպանման նոցա[11132]։ [11132] Ոմանք. Իբրեւ զոչխարս ՚ի սպ՛՛... զնոսա աւուր սպանման։ Ուր Ոսկան. յօր սպանման։ 3 Դու, ո՛վ Տէր, գիտես ինձ, տեսար ինձ եւ քո առաջ փորձեցիր իմ սիրտը. հաւաքի՛ր նրանց ինչպէս մորթելու ոչխար եւ, երբ նրանց սպանութեան օրը գայ, զոհաբերի՛ր նրանց: 3 Դուն, ո՛վ Տէր, զիս ճանչցար, Զիս տեսար ու իմ միտքս քու առջեւդ քննեցիր։Զատէ զանոնք մորթուելու ոչխարներու պէս, Սպանդի օրուան համար պատրաստէ։ Եւ դու, Տէր, գիտես զիս, տեսեր զիս` եւ փորձեցեր զսիրտ իմ առաջի քո. ^[233]ժողովեա զնոսա իբրեւ զոչխար ի սպանումն, եւ նուիրեա զնոսա յաւուր սպանման: 12:3: Եւ դու Տէր գիտես զիս. տեսեր զիս՝ եւ փորձեցեր զսիրտ իմ առաջի քո. ժողովեա՛ զնոսա իբրեւ զոչխար ՚ի սպանումն, եւ նուիրեա՛ զնոսա յաւուր սպանման նոցա[11132]։ [11132] Ոմանք. Իբրեւ զոչխարս ՚ի սպ՛՛... զնոսա աւուր սպանման։ Ուր Ոսկան. յօր սպանման։ 3 Դու, ո՛վ Տէր, գիտես ինձ, տեսար ինձ եւ քո առաջ փորձեցիր իմ սիրտը. հաւաքի՛ր նրանց ինչպէս մորթելու ոչխար եւ, երբ նրանց սպանութեան օրը գայ, զոհաբերի՛ր նրանց: 3 Դուն, ո՛վ Տէր, զիս ճանչցար, Զիս տեսար ու իմ միտքս քու առջեւդ քննեցիր։Զատէ զանոնք մորթուելու ոչխարներու պէս, Սպանդի օրուան համար պատրաստէ։ zohrab-1805▾ eastern-1994▾ western am▾	12:312:3 А меня, Господи, Ты знаешь, видишь меня и испытываешь сердце мое, каково оно к Тебе. Отдели их, как овец на заклание, и приготовь их на день убиения. 12:3 καὶ και and; even σύ συ you κύριε κυριος lord; master γινώσκεις γινωσκω know με με me δεδοκίμακας δοκιμαζω assay; assess τὴν ο the καρδίαν καρδια heart μου μου of me; mine ἐναντίον εναντιον next to; before σου σου of you; your ἅγνισον αγνιζω purify αὐτοὺς αυτος he; him εἰς εις into; for ἡμέραν ημερα day σφαγῆς σφαγη slaughter αὐτῶν αυτος he; him 12:3 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יְדַעְתָּ֔נִי yᵊḏaʕtˈānî ידע know תִּרְאֵ֕נִי tirʔˈēnî ראה see וּ û וְ and בָחַנְתָּ֥ vāḥantˌā בחן examine לִבִּ֖י libbˌî לֵב heart אִתָּ֑ךְ ʔittˈāḵ אֵת together with הַתִּקֵם֙ hattiqˌēm נתק pull off כְּ kᵊ כְּ as צֹ֣אן ṣˈōn צֹאן cattle לְ lᵊ לְ to טִבְחָ֔ה ṭivḥˈā טִבְחָה slaughtered meat וְ wᵊ וְ and הַקְדִּשֵׁ֖ם haqdišˌēm קדשׁ be holy לְ lᵊ לְ to יֹ֥ום yˌôm יֹום day הֲרֵגָֽה׃ ס hᵃrēḡˈā . s הֲרֵגָה slaughter 12:3. et tu Domine nosti me vidisti me et probasti cor meum tecum congrega eos quasi gregem ad victimam et sanctifica eos in die occisionisAnd thou, O Lord, hast known me, thou hast seen me, and proved my heart with thee: gather them together as for the day of slaughter. 3. But thou, O LORD, knowest me; thou seest me, and triest mine heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter. But thou, O LORD, knowest me: thou hast seen me, and tried mine heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter: 12:3 А меня, Господи, Ты знаешь, видишь меня и испытываешь сердце мое, каково оно к Тебе. Отдели их, как овец на заклание, и приготовь их на день убиения. 12:3 καὶ και and; even σύ συ you κύριε κυριος lord; master γινώσκεις γινωσκω know με με me δεδοκίμακας δοκιμαζω assay; assess τὴν ο the καρδίαν καρδια heart μου μου of me; mine ἐναντίον εναντιον next to; before σου σου of you; your ἅγνισον αγνιζω purify αὐτοὺς αυτος he; him εἰς εις into; for ἡμέραν ημερα day σφαγῆς σφαγη slaughter αὐτῶν αυτος he; him 12:3 וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יְדַעְתָּ֔נִי yᵊḏaʕtˈānî ידע know תִּרְאֵ֕נִי tirʔˈēnî ראה see וּ û וְ and בָחַנְתָּ֥ vāḥantˌā בחן examine לִבִּ֖י libbˌî לֵב heart אִתָּ֑ךְ ʔittˈāḵ אֵת together with הַתִּקֵם֙ hattiqˌēm נתק pull off כְּ kᵊ כְּ as צֹ֣אן ṣˈōn צֹאן cattle לְ lᵊ לְ to טִבְחָ֔ה ṭivḥˈā טִבְחָה slaughtered meat וְ wᵊ וְ and הַקְדִּשֵׁ֖ם haqdišˌēm קדשׁ be holy לְ lᵊ לְ to יֹ֥ום yˌôm יֹום day הֲרֵגָֽה׃ ס hᵃrēḡˈā . s הֲרֵגָה slaughter 12:3. et tu Domine nosti me vidisti me et probasti cor meum tecum congrega eos quasi gregem ad victimam et sanctifica eos in die occisionis And thou, O Lord, hast known me, thou hast seen me, and proved my heart with thee: gather them together as for the day of slaughter. 3. But thou, O LORD, knowest me; thou seest me, and triest mine heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 12:3: But thou, O Lord, knowest me - I know that the very secrets of my heart are known to thee; and I am glad of it, for thou knowest that my heart is towards thee - is upright and sincere. Albert Barnes: Notes on the Bible - 1834 12:3: Thou hast seen me ... - Rather, "Thou seest me and triest mine heart" at all times, and knowest the sincerity of its devotion" toward Thee." Pull them out - The original is used Jer 10:20 of the rending asunder of the cords of the tent, and Eze 17:9 of the tearing up of roots. Jeremiah does not doubt God's justice, or the ultimate punishment of the wicked, but he wants it administered in a summary way. Prepare - literally, "sanctify," i. e., devote. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:3: knowest: Jer 11:20; Kg2 20:3; Ch1 29:17; Job 23:10; Psa 17:3, Psa 26:1, Psa 44:21; Psa 139:1, Psa 139:23; Joh 21:17; Jo1 3:20, Jo1 3:21 toward: or, with pull: Jer 17:18, Jer 18:21-23, Jer 20:12, Jer 48:15, Jer 50:27, Jer 51:4 the day: Jer 11:19; Psa 44:22; Jam 5:5 Geneva 1599 12:3 But thou, O LORD, knowest me: thou hast seen me, and tried my heart toward thee: pull them out like sheep for the slaughter, and (d) prepare them for the day of slaughter. (d) The Hebrew word is "sanctify them", meaning that God would be sanctified in the destruction of the wicked to whom God for a while gives prosperity, that afterward they would the more feel his heavy judgment when they lack their riches which were a sign of his mercy. John Gill 12:3 But thou, O Lord, knowest me,.... The Lord knew him before he was born, Jer 1:5, he knew what he designed him for, and what use he would make of him; and he knew him now, and loved him, and cared for him, as his prophet; he knew his sincerity and faithfulness, and took notice of it, with what integrity he performed his office, and discharged his duty; and he knew that all his enemies said of him were scandal and reproach, lies and calumnies. Thou hast seen me; his inside, his heart, and all in it; for all things are naked and open to the eyes of an omniscient God: and tried mine heart towards thee; he had tried him by various afflictive providences, and his heart was found towards God; the affections and desires of his soul were towards him, and he remained faithful and upright before him, and not like the wicked before mentioned. Pull them out like sheep for the slaughter; either out of the fold, or from a fat pasture; so fat sheep are plucked from the rest, in order to be killed: this shows that their riches, affluence, and plenty, served but to ripen them for ruin and destruction, and were like the fattening of sheep for slaughter; which the prophet, by this imprecation, suggests and foretells would be their case, as a righteous judgment upon them; see Jas 5:5. Prepare them for the day of slaughter; or, "sanctify them" (w); set them apart for it: this, doubtless, refers to the time of Jerusalem's destruction by the Chaldeans. (w) "et sanctifica eos", V. L. Montanus; "segrega", Piscator; "destina", Schmidt; "consecra", Cocceius. Robert Jamieson, A. R. Fausset and David Brown 12:3 knowest me-- (Ps 139:1). tried . . . heart-- (Jer 11:20). toward thee--rather, "with Thee," that is, entirely devoted to Thee; contrasted with the hypocrites (Jer 12:2), "near in . . . mouth, and far from . . . reins." This being so, how is it that I fare so ill, they so well? pull . . . out--containing the metaphor, from a "rooted tree" (Jer 12:2). prepare--literally, "separate," or "set apart as devoted." day of slaughter-- (Jas 5:5).
12:412:4: Մինչեւ յե՞րբ սո՛ւգ ունիցի երկիր, եւ խո՛տ ամենայն վայրի ցամաքեսցի՛. ՚ի չարեաց բնակչաց երկրին ապականեցան անասուն եւ թռչուն. զի ասացին թէ ո՛չ տեսցէ Աստուած զճանապարհս մեր։ 4 Երկիրը մինչեւ ե՞րբ պէտք է սուգ պահի, ու խոտն ամենուրեք չորանայ: Անասուն ու թռչուն կոտորուեցին երկրի բնակիչների չարութիւնների պատճառով, որովհետեւ ասացին, թէ՝ “Աստուած չի տեսնի մեր արարքները[64]“:[64] 64. Եբրայերէն՝ վախճանը: 4 Մինչեւ ե՞րբ երկիրը սուգ պիտի բռնէ Իր բնակիչներուն չարութեանը համար Ու բոլոր դաշտին խոտը պիտի չորնայ։Անասուններն ու թռչունները հեռացան, Վասն զի ըսին. «Անիկա մեր վախճանը պիտի չտեսնէ»։ Մինչեւ յե՞րբ սուգ ունիցի երկիր, եւ խոտ ամենայն վայրի ցամաքեսցի. ի չարեաց բնակչաց երկրին ապականեցան անասուն եւ թռչուն. զի ասացին թէ` Ոչ տեսցէ ^[234]Աստուած զճանապարհս մեր: 12:4: Մինչեւ յե՞րբ սո՛ւգ ունիցի երկիր, եւ խո՛տ ամենայն վայրի ցամաքեսցի՛. ՚ի չարեաց բնակչաց երկրին ապականեցան անասուն եւ թռչուն. զի ասացին թէ ո՛չ տեսցէ Աստուած զճանապարհս մեր։ 4 Երկիրը մինչեւ ե՞րբ պէտք է սուգ պահի, ու խոտն ամենուրեք չորանայ: Անասուն ու թռչուն կոտորուեցին երկրի բնակիչների չարութիւնների պատճառով, որովհետեւ ասացին, թէ՝ “Աստուած չի տեսնի մեր արարքները[64]“: [64] 64. Եբրայերէն՝ վախճանը: 4 Մինչեւ ե՞րբ երկիրը սուգ պիտի բռնէ Իր բնակիչներուն չարութեանը համար Ու բոլոր դաշտին խոտը պիտի չորնայ։Անասուններն ու թռչունները հեռացան, Վասն զի ըսին. «Անիկա մեր վախճանը պիտի չտեսնէ»։ zohrab-1805▾ eastern-1994▾ western am▾	12:412:4 Долго ли будет сетовать земля, и трава на всех полях сохнуть? скот и птицы гибнут за нечестие жителей ее, ибо они говорят: >. 12:4 ἕως εως till; until πότε ποτε.1 when? πενθήσει πενθεω sad ἡ ο the γῆ γη earth; land καὶ και and; even πᾶς πας all; every ὁ ο the χόρτος χορτος grass; plant τοῦ ο the ἀγροῦ αγρος field ξηρανθήσεται ξηραινω wither; dry ἀπὸ απο from; away κακίας κακια badness; vice τῶν ο the κατοικούντων κατοικεω settle ἐν εν in αὐτῇ αυτος he; him ἠφανίσθησαν αφανιζω obscure; hide κτήνη κτηνος livestock; animal καὶ και and; even πετεινά πετεινος bird ὅτι οτι since; that εἶπαν επω say; speak οὐκ ου not ὄψεται οραω view; see ὁ ο the θεὸς θεος God ὁδοὺς οδος way; journey ἡμῶν ημων our 12:4 עַד־ ʕaḏ- עַד unto מָתַי֙ māṯˌay מָתַי when תֶּאֱבַ֣ל teʔᵉvˈal אבל dry up הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb כָּל־ kol- כֹּל whole הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field יִיבָ֑שׁ yîvˈāš יבשׁ be dry מֵ mē מִן from רָעַ֣ת rāʕˈaṯ רָעָה evil יֹֽשְׁבֵי־ yˈōšᵊvê- ישׁב sit בָ֗הּ vˈāh בְּ in סָפְתָ֤ה sāfᵊṯˈā ספה sweep away בְהֵמֹות֙ vᵊhēmôṯ בְּהֵמָה cattle וָ wā וְ and עֹ֔וף ʕˈôf עֹוף birds כִּ֣י kˈî כִּי that אָמְר֔וּ ʔāmᵊrˈû אמר say לֹ֥א lˌō לֹא not יִרְאֶ֖ה yirʔˌeh ראה see אֶת־ ʔeṯ- אֵת [object marker] אַחֲרִיתֵֽנוּ׃ ʔaḥᵃrîṯˈēnû אַחֲרִית end 12:4. usquequo lugebit terra et herba omnis regionis siccabitur propter malitiam habitantium in ea consumptum est animal et volucre quoniam dixerunt non videbit novissima nostraHow long shall the land mourn, and the herb of every field wither for the wickedness of them that dwell therein? The beasts and the birds are consumed: because they have said: He shall not see our last end. 4. How long shall the land mourn, and the herbs of the whole country wither? for the wickedness of them that dwell therein, the beasts are consumed, and the birds; because they said, He shall not see our latter end. How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? the beasts are consumed, and the birds; because they said, He shall not see our last end: 12:4 Долго ли будет сетовать земля, и трава на всех полях сохнуть? скот и птицы гибнут за нечестие жителей ее, ибо они говорят: <<Он не увидит, что с нами будет>>. 12:4 ἕως εως till; until πότε ποτε.1 when? πενθήσει πενθεω sad ἡ ο the γῆ γη earth; land καὶ και and; even πᾶς πας all; every ὁ ο the χόρτος χορτος grass; plant τοῦ ο the ἀγροῦ αγρος field ξηρανθήσεται ξηραινω wither; dry ἀπὸ απο from; away κακίας κακια badness; vice τῶν ο the κατοικούντων κατοικεω settle ἐν εν in αὐτῇ αυτος he; him ἠφανίσθησαν αφανιζω obscure; hide κτήνη κτηνος livestock; animal καὶ και and; even πετεινά πετεινος bird ὅτι οτι since; that εἶπαν επω say; speak οὐκ ου not ὄψεται οραω view; see ὁ ο the θεὸς θεος God ὁδοὺς οδος way; journey ἡμῶν ημων our 12:4 עַד־ ʕaḏ- עַד unto מָתַי֙ māṯˌay מָתַי when תֶּאֱבַ֣ל teʔᵉvˈal אבל dry up הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb כָּל־ kol- כֹּל whole הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field יִיבָ֑שׁ yîvˈāš יבשׁ be dry מֵ mē מִן from רָעַ֣ת rāʕˈaṯ רָעָה evil יֹֽשְׁבֵי־ yˈōšᵊvê- ישׁב sit בָ֗הּ vˈāh בְּ in סָפְתָ֤ה sāfᵊṯˈā ספה sweep away בְהֵמֹות֙ vᵊhēmôṯ בְּהֵמָה cattle וָ wā וְ and עֹ֔וף ʕˈôf עֹוף birds כִּ֣י kˈî כִּי that אָמְר֔וּ ʔāmᵊrˈû אמר say לֹ֥א lˌō לֹא not יִרְאֶ֖ה yirʔˌeh ראה see אֶת־ ʔeṯ- אֵת [object marker] אַחֲרִיתֵֽנוּ׃ ʔaḥᵃrîṯˈēnû אַחֲרִית end 12:4. usquequo lugebit terra et herba omnis regionis siccabitur propter malitiam habitantium in ea consumptum est animal et volucre quoniam dixerunt non videbit novissima nostra How long shall the land mourn, and the herb of every field wither for the wickedness of them that dwell therein? The beasts and the birds are consumed: because they have said: He shall not see our last end. 4. How long shall the land mourn, and the herbs of the whole country wither? for the wickedness of them that dwell therein, the beasts are consumed, and the birds; because they said, He shall not see our latter end. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4: Пророк жалуется здесь вероятно за продолжающуюся в Иудее засуху (ср. XIV:1: и сл.). — Он не увидит, т. е. пророку не дождаться исполнения своих грозных предвещаний. Adam Clarke: Commentary on the Bible - 1831 12:4: How long shall the land mourn - These hypocrites and open sinners are a curse to the country; pull them out, Lord, that the land may be delivered of that which is the cause of its desolation. Albert Barnes: Notes on the Bible - 1834 12:4: The Hebrew divides this verse differently. "How long shall the land mourn, and the herb of the whole field wither? Because of the wickedness of them that dwell therein cattle and fowl have ceased to be: for he will not see, say they, our latter end." The people mock the prophet, saying, In spite of all his threatenings we shall outlive him. Jeremiah complained that at a time of great general misery powerful men throve upon the ruin of others: even the innocent cattle and fowl suffered with the rest. To him it seemed that all this might have been cured by some signal display of divine justice. If God, instead of dealing with men by general and slow-working laws, would tear (out some of the worst offenders from among the rest, the land might yet be saved. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:4: long: Jer 9:10, Jer 14:2, Jer 23:10 the herbs: Psa 107:34; Joe 1:10-17 the beasts: Jer 4:25, Jer 7:20; Hos 4:3; Hab 3:17; Rom 8:22 He: Jer 5:13, Jer 5:31; Psa 50:21; Eze 7:2-13 Geneva 1599 12:4 How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell in it? the beasts are consumed, and the birds; because they said, (e) He shall not see our last end. (e) Abusing God's leniency and his promises, they flattered themselves as though God would ever be merciful and not utterly destroy them therefore they hardened themselves in sin, till at length the beasts and insensible creatures felt the punishment of their stubborn rebellion against God. John Gill 12:4 How long shall the land mourn,.... The land of Judea, being desolate, and bringing forth no fruit, through the long drought that had been upon it: and the herbs of every field wither; for want of rain to come upon it: for the wickedness of them that dwell therein? this opens the cause, the reason of this dearth; it was the wickedness of the inhabitants of it: as the whole earth was originally cursed for the sins of men, so particular countries have had the marks of God's displeasure upon them, because of the sins of those that dwell in them. This clause, according to the accents, belongs to what follows, and may be read in connection with the next clause; either thus, "the herbs" of every field wither, I say, "because of the wickedness of the inhabitants of it, which consumes the beasts and the birds" (x); that is, which wickedness is the cause not only of the withering of the grass and herbs, but of the consumption of birds and beasts: or else, by repeating the interrogation in the preceding clause, how long shall the earth mourn, &c.; how long, for the malice of them that dwell in it, are the beasts and the birds consumed (y)? the one having no grass to eat; and the other no fruit to pick, or seeds to live upon; the barrenness being so very great and general. Because they said; the Jews, the inhabitants of the land, the wicked part of them, and which was the greater: he shall not see our last end; either the Prophet Jeremiah, who had foretold it; but they did not believe him, that such would be their end, and that he should live to see it; or such was their atheism and infidelity, that they said God himself should not see it; and so the Septuagint and Arabic versions read, "God shall not see". (x) So Gussetius, Ebr. Comment. p. 564. (y) Thus Schmidt, after Luther. John Wesley 12:4 He - They were bold to say, neither the prophet nor any other should see their last end. Robert Jamieson, A. R. Fausset and David Brown 12:4 land mourn--personification (Jer 14:2; Jer 23:10). for the wickedness-- (Ps 107:34). beasts-- (Hos 4:3). He shall not see our last end--Jehovah knows not what is about to happen to us (Jer 5:12) [ROSENMULLER]. So the Septuagint. (Ps 10:11; Ezek 8:12; Ezek 9:9). Rather, "The prophet (Jeremiah, to whom the whole context refers) shall not see our last end." We need not trouble ourselves about his boding predictions. We shall not be destroyed as he says (Jer 5:12-13).
12:512:5: Ոտք քո ընթանան՝ եւ լքուսցեն զքեզ. զիա՞րդ կազմիցիս երիվարօք. իսկ արդ՝ յերկի՞րդ խաղաղութեան յուսացեալ ես. զի՞ գործիցես ՚ի վերանալ Յորդանան գետոյ[11133]։ [11133] Ոմանք. Յուսացեալ իցես. զի՞ գործեսցես ՚ի։ 5 Քո ոտքերը վազում են, բայց քեզ պիտի լքեն, էլ ինչպէ՞ս պիտի մրցես ձիաւորների հետ: Եւ հիմա այս խաղաղ երկրի՞ վրայ ես յոյսդ դրել. իսկ ի՞նչ ես անելու, երբ Յորդանան գետը բարձրանայ, 5 «Եթէ դուն հետեւակներուն հետ վազեցիր ու քեզ յոգնեցուցին, Հապա ձիաւորներուն հետ ի՞նչպէս պիտի մրցիս։Դուն որ խաղաղութեան երկրին մէջ ապահով ես, Ի՞նչ պիտի ընես՝ երբ Յորդանան գետը յորդի։ Ոտք քո ընթանան` եւ լքուսցեն զքեզ. զիա՞րդ կազմիցիս երիվարօք``. իսկ արդ յերկիրդ խաղաղութեան յուսացեալ ես, զի՞ գործիցես ի վերանալ Յորդանան գետոյ: 12:5: Ոտք քո ընթանան՝ եւ լքուսցեն զքեզ. զիա՞րդ կազմիցիս երիվարօք. իսկ արդ՝ յերկի՞րդ խաղաղութեան յուսացեալ ես. զի՞ գործիցես ՚ի վերանալ Յորդանան գետոյ[11133]։ [11133] Ոմանք. Յուսացեալ իցես. զի՞ գործեսցես ՚ի։ 5 Քո ոտքերը վազում են, բայց քեզ պիտի լքեն, էլ ինչպէ՞ս պիտի մրցես ձիաւորների հետ: Եւ հիմա այս խաղաղ երկրի՞ վրայ ես յոյսդ դրել. իսկ ի՞նչ ես անելու, երբ Յորդանան գետը բարձրանայ, 5 «Եթէ դուն հետեւակներուն հետ վազեցիր ու քեզ յոգնեցուցին, Հապա ձիաւորներուն հետ ի՞նչպէս պիտի մրցիս։Դուն որ խաղաղութեան երկրին մէջ ապահով ես, Ի՞նչ պիտի ընես՝ երբ Յորդանան գետը յորդի։ zohrab-1805▾ eastern-1994▾ western am▾	12:512:5 Если ты с пешими бежал, и они утомили тебя, как же тебе состязаться с конями? и если в стране мирной ты был безопасен, то что будешь делать в наводнение Иордана? 12:5 σοῦ σου of you; your οἱ ο the πόδες πους foot; pace τρέχουσιν τρεχω run καὶ και and; even ἐκλύουσίν εκλυω faint; let loose σε σε.1 you πῶς πως.1 how παρασκευάσῃ παρασκευαζω prepare ἐφ᾿ επι in; on ἵπποις ιππος horse καὶ και and; even ἐν εν in γῇ γη earth; land εἰρήνης ειρηνη peace σὺ συ you πέποιθας πειθω persuade πῶς πως.1 how ποιήσεις ποιεω do; make ἐν εν in φρυάγματι φρυαγμα the Ιορδάνου ιορδανης Iordanēs; Iorthanis 12:5 כִּ֣י kˈî כִּי that אֶת־ ʔeṯ- אֵת together with רַגְלִ֥ים׀ raḡlˌîm רַגְלִי on foot רַ֨צְתָּה֙ rˈaṣtā רוץ run וַ wa וְ and יַּלְא֔וּךָ yyalʔˈûḵā לאה be weary וְ wᵊ וְ and אֵ֥יךְ ʔˌêḵ אֵיךְ how תְּתַֽחֲרֶ֖ה tᵊṯˈaḥᵃrˌeh חרה be hot אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סּוּסִ֑ים ssûsˈîm סוּס horse וּ û וְ and בְ vᵊ בְּ in אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth שָׁלֹום֙ šālôm שָׁלֹום peace אַתָּ֣ה ʔattˈā אַתָּה you בֹוטֵ֔חַ vôṭˈēₐḥ בטח trust וְ wᵊ וְ and אֵ֥יךְ ʔˌêḵ אֵיךְ how תַּעֲשֶׂ֖ה taʕᵃśˌeh עשׂה make בִּ bi בְּ in גְאֹ֥ון ḡᵊʔˌôn גָּאֹון height הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan 12:5. si cum peditibus currens laborasti quomodo contendere poteris cum equis cum autem in terra pacis secura fueris quid facies in superbia IordanisIf thou hast been wearied with running with footmen, how canst thou contend with horses? and if thou hast been secure in a land of peace, what wilt thou do in the swelling of the Jordan? 5. If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and though in a land of peace thou art secure, yet how wilt thou do in the pride of Jordan? If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and [if] in the land of peace, [wherein] thou trustedst, [they wearied thee], then how wilt thou do in the swelling of Jordan: 12:5 Если ты с пешими бежал, и они утомили тебя, как же тебе состязаться с конями? и если в стране мирной ты был безопасен, то что будешь делать в наводнение Иордана? 12:5 σοῦ σου of you; your οἱ ο the πόδες πους foot; pace τρέχουσιν τρεχω run καὶ και and; even ἐκλύουσίν εκλυω faint; let loose σε σε.1 you πῶς πως.1 how παρασκευάσῃ παρασκευαζω prepare ἐφ᾿ επι in; on ἵπποις ιππος horse καὶ και and; even ἐν εν in γῇ γη earth; land εἰρήνης ειρηνη peace σὺ συ you πέποιθας πειθω persuade πῶς πως.1 how ποιήσεις ποιεω do; make ἐν εν in φρυάγματι φρυαγμα the Ιορδάνου ιορδανης Iordanēs; Iorthanis 12:5 כִּ֣י kˈî כִּי that אֶת־ ʔeṯ- אֵת together with רַגְלִ֥ים׀ raḡlˌîm רַגְלִי on foot רַ֨צְתָּה֙ rˈaṣtā רוץ run וַ wa וְ and יַּלְא֔וּךָ yyalʔˈûḵā לאה be weary וְ wᵊ וְ and אֵ֥יךְ ʔˌêḵ אֵיךְ how תְּתַֽחֲרֶ֖ה tᵊṯˈaḥᵃrˌeh חרה be hot אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סּוּסִ֑ים ssûsˈîm סוּס horse וּ û וְ and בְ vᵊ בְּ in אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth שָׁלֹום֙ šālôm שָׁלֹום peace אַתָּ֣ה ʔattˈā אַתָּה you בֹוטֵ֔חַ vôṭˈēₐḥ בטח trust וְ wᵊ וְ and אֵ֥יךְ ʔˌêḵ אֵיךְ how תַּעֲשֶׂ֖ה taʕᵃśˌeh עשׂה make בִּ bi בְּ in גְאֹ֥ון ḡᵊʔˌôn גָּאֹון height הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan 12:5. si cum peditibus currens laborasti quomodo contendere poteris cum equis cum autem in terra pacis secura fueris quid facies in superbia Iordanis If thou hast been wearied with running with footmen, how canst thou contend with horses? and if thou hast been secure in a land of peace, what wilt thou do in the swelling of the Jordan? 5. If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and though in a land of peace thou art secure, yet how wilt thou do in the pride of Jordan? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5: В наводнение — правильнее: в зарослях иорданских, где водятся львы (ср. XLIX:19; L:44; Зах. ХI:3). Adam Clarke: Commentary on the Bible - 1831 12:5: If thou hast run with the footmen - If the smallest evils to which thou art exposed cause thee to make so many bitter complaints, how wilt thou feel when, in the course of thy prophetic ministry, thou shalt be exposed to much greater, from enemies much more powerful? Footmen may here be the symbol of common evil events; horsemen, of evils much more terrible. If thou have sunk under small difficulties, what wilt thou do when great ones come? And if in the land of peace, wherein thou trustedst - I believe the meaning is this, "If in a country now enjoying peace thou scarcely thinkest thyself in safety, what wilt thou do in the swellings of Jordan? in the time when the enemy, like an overflowing torrent, shall deluge every part of the land?" The overflowing of Jordan, which generally happened in harvest, drove the lions and other beasts of prey from their coverts among the bushes that lined its banks; who, spreading themselves through the country, made terrible havoc, slaying men, and carrying off the cattle. Perhaps by footmen may be meant the Philistines, Edomites, etc., whose armies were composed principally of infantry; and by the horses, the Chaldeans, who had abundance of cavalry and chariots in their army. But still the words are proverbial, and the above is their meaning. Albert Barnes: Notes on the Bible - 1834 12:5: Yahweh rebukes Jeremiah's impatience, showing him by two proverbial sayings, that there were still greater trials of faith in store for him. Prosperous wickedness is after all a mere ordinary trial, a mere "running with the footmen;" he will have to exert far greater powers of endurance. And if in the land ... - Rather, "and in a land of peace thou art secure; but how wilt thou do amid the pride of Jordan?" if thou canst feel safe only where things are tranquil, what wilt thou do in the hour of danger? The "pride of Jordan" is taken to, mean the luxuriant thickets along its banks, famous as the haunt of lions (compare Jer 49:19; Jer 50:44; Zac 11:3). What will the prophet do when he has to tread the tangled maze of a jungle with the lions roaring round him? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:5: thou hast: Pro 3:11, Pro 24:10; Heb 12:3, Heb 12:4; Pe1 4:12 canst: Jer 26:8, Jer 36:26, Jer 38:4-6 swelling: Jer 49:19, Jer 50:44; Jos 3:15; Ch1 12:15; Psa 42:7, Psa 69:1, Psa 69:2 Geneva 1599 12:5 If thou hast run with the (f) footmen, and they have wearied thee, then how canst thou contend with horses? and [if] in the land of peace, [in which] thou didst trust, [they wearied thee], then how wilt thou do in the swelling of Jordan? (f) Some think that God reproves Jeremiah, in that he would reason with him, saying that if he was not able to march with men, then he was far unable to dispute with God. Others, by the footmen mean them of Anathoth: and by the horsemen, them of Jerusalem who would trouble the prophet worse than his own countrymen did. John Gill 12:5 If thou hast run with the footmen, and they have wearied thee,.... The Targum introduces the words thus, "this is the answer which was made to Jeremiah the prophet, concerning his question; a prophet thou art, like to a man that runs with footmen, and is weary.'' Then how canst thou contend with horses? or with men on horses: the sense is, either as Kimchi gives it, thou art among men like thyself, and thou art not able to find out their secrets and their designs against thee (see Jer 11:18); how shouldest thou know my secrets in the government of the world, as to the prosperity of the wicked, and the afflictions of the righteous? be silent, and do not trouble thyself about these things: or rather, as thou hast had a conflict with the men of Anathoth, and they have been too many for thee; they have grieved and distressed thee, and have made thee weary of my work and service; and thou hast been ready to give out, and declare that thou wilt be no longer concerned therein; what wilt thou do, when thou comest to be exercised with greater and sorer trials, and shalt have to do with the king of Judah and his court, with his princes and nobles, the sanhedrim at Jerusalem, and the priests and inhabitants thereof? The Targum interprets the footmen of Nebuchadnezzar king of Babylon, and of the good things done to him; and the horses of the righteous fathers of the Jews, who run like horses to do good works, and of the much greater good reserved for them; but very improperly: much better might it be applied, as it is by some, to the Moabites, Ammonites, and Edomites, who gave the Jews much trouble; and therefore what would they do with the Chaldean army, consisting of a large cavalry, and which would come upon them like an impetuous stream, and overflow, as the swelling of Jordan, as follows? and if in the land of peace, wherein thou trustedst, they wearied thee; if in his own native country, where he promised himself much peace, safety, and security, he met with that which ruffled and disturbed him: then how wilt thou do in the swelling of Jordan? when it overflowed its bank, Josh 3:15 and may denote the pride and haughtiness of the king and princes of Judea, and of the inhabitants of Jerusalem; and the difficulties that would attend the prophet's discharge of his duty among them; and the same thing is signified by this proverbial expression as the former. John Wesley 12:5 If - If thou art not able to encounter lesser dangers, how wilt thou be able to overcome greater? I have greater dangers for thee to encounter than those at Anathoth; if thou art so disturbed with them, how wilt thou be able to grapple with those at Jerusalem. Jordan - Anathoth seems to be understood by the land of thy peace, that is, the land of thy friends wherein thou hadst a confidence: if thy enemies there tire thee, what wilt thou do in the swellings of Jordan? In a place in which thou art like to meet with greater troubles, like the swelling of Jordan (which in harvest used to overflow its banks). Robert Jamieson, A. R. Fausset and David Brown 12:5 Jehovah's reply to Jeremiah's complaint. horses--that is, horsemen: the argument a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth ("the footmen") are small compared with those which the men of Jerusalem ("the horsemen") are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem? wherein thou trustedst, they wearied thee--English Version thus fills up the sentence with the italicized words, to answer to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a less ellipsis: "If (it is only) in a land of peace thou art confident" [MAURER]. swelling of Jordan--In harvest-time and earlier (April and May) it overflows its banks (Josh 3:15), and fills the valley called the Ghor. Or, "the pride of Jordan," namely, its wooded banks abounding in lions and other wild beasts (Jer 49:19; Jer 50:44; Zech 11:3; compare 4Kings 6:2). MAUNDRELL says that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in the campaign country (alone) thou art secure, how wilt thou do when thou fallest into the wooded haunts of wild beasts?
12:612:6: Քանզի եւ եղբարքն քո՝ եւ տուն հօր քոյ. եւ նոքա դաւաճանեցին զքեզ, եւ նոքին աղաղակեցին զկնի քո, կուտեցա՛ն ՚ի վերայ քո. մի՛ հաւատար նոցա զի խօսեսցին զքէն չարութիւն[11134]։ [11134] Բազումք. Եւ նոքա դաւեցին քեզ, եւ նոքին։ 6 քանի որ քո եղբայրներն ու քո հօր տունը՝ նրա՛նք անգամ դաւ նիւթեցին քո դէմ, նրա՛նք էլ աղաղակ բարձրացրին քո յետեւից եւ կուտակուեցին քո գլխին: Մի՛ հաւատա նրանց, որովհետեւ չարախօսում են քո մասին[65]:[65] 65. Եբրայերէն՝ Թէկուզեւ նրանք քեզ լաւ բան ասեն: 6 Քանզի քու եղբայրներդ ու քու հօրդ տունն ալ, Անոնք անգամ քեզի դէմ նենգութիւն ըրին Եւ քու ետեւէդ բարձրաձայն աղաղակեցին։Թէեւ անոնք քեզի աղէկ բաներ ալ խօսին, Դուն անոնց մի՛ հաւատար»։ Քանզի եւ եղբարքն քո եւ տուն հօր քո, եւ նոքա դաւեցին քեզ, եւ նոքին աղաղակեցին զկնի քո, կուտեցան ի վերայ քո. մի՛ հաւատար նոցա ^[235]զի խօսեսցին զքէն չարութիւն: 12:6: Քանզի եւ եղբարքն քո՝ եւ տուն հօր քոյ. եւ նոքա դաւաճանեցին զքեզ, եւ նոքին աղաղակեցին զկնի քո, կուտեցա՛ն ՚ի վերայ քո. մի՛ հաւատար նոցա զի խօսեսցին զքէն չարութիւն[11134]։ [11134] Բազումք. Եւ նոքա դաւեցին քեզ, եւ նոքին։ 6 քանի որ քո եղբայրներն ու քո հօր տունը՝ նրա՛նք անգամ դաւ նիւթեցին քո դէմ, նրա՛նք էլ աղաղակ բարձրացրին քո յետեւից եւ կուտակուեցին քո գլխին: Մի՛ հաւատա նրանց, որովհետեւ չարախօսում են քո մասին[65]: [65] 65. Եբրայերէն՝ Թէկուզեւ նրանք քեզ լաւ բան ասեն: 6 Քանզի քու եղբայրներդ ու քու հօրդ տունն ալ, Անոնք անգամ քեզի դէմ նենգութիւն ըրին Եւ քու ետեւէդ բարձրաձայն աղաղակեցին։Թէեւ անոնք քեզի աղէկ բաներ ալ խօսին, Դուն անոնց մի՛ հաւատար»։ zohrab-1805▾ eastern-1994▾ western am▾	12:612:6 Ибо и братья твои и дом отца твоего, и они вероломно поступают с тобою, и они кричат вслед тебя громким голосом. Не верь им, когда они говорят тебе и доброе. 12:6 ὅτι οτι since; that καὶ και and; even οἱ ο the ἀδελφοί αδελφος brother σου σου of you; your καὶ και and; even ὁ ο the οἶκος οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your καὶ και and; even οὗτοι ουτος this; he ἠθέτησάν αθετεω displace; put off σε σε.1 you καὶ και and; even αὐτοὶ αυτος he; him ἐβόησαν βοαω scream; shout ἐκ εκ from; out of τῶν ο the ὀπίσω οπισω in back; after σου σου of you; your ἐπισυνήχθησαν επισυναγω gather together; bring in μὴ μη not πιστεύσῃς πιστευω believe; entrust ἐν εν in αὐτοῖς αυτος he; him ὅτι οτι since; that λαλήσουσιν λαλεω talk; speak πρὸς προς to; toward σὲ σε.1 you καλά καλος fine; fair 12:6 כִּ֧י kˈî כִּי that גַם־ ḡam- גַּם even אַחֶ֣יךָ ʔaḥˈeʸḵā אָח brother וּ û וְ and בֵית־ vêṯ- בַּיִת house אָבִ֗יךָ ʔāvˈîḵā אָב father גַּם־ gam- גַּם even הֵ֨מָּה֙ hˈēmmā הֵמָּה they בָּ֣גְדוּ bˈāḡᵊḏû בגד deal treacherously בָ֔ךְ vˈāḵ בְּ in גַּם־ gam- גַּם even הֵ֛מָּה hˈēmmā הֵמָּה they קָרְא֥וּ qārᵊʔˌû קרא call אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after מָלֵ֑א mālˈē מָלֵא full אַל־ ʔal- אַל not תַּאֲמֵ֣ן taʔᵃmˈēn אמן be firm בָּ֔ם bˈām בְּ in כִּֽי־ kˈî- כִּי that יְדַבְּר֥וּ yᵊḏabbᵊrˌû דבר speak אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to טֹובֹֽות׃ ס ṭôvˈôṯ . s טֹובָה what is good 12:6. nam et fratres tui et domus patris tui etiam ipsi pugnaverunt adversum te et clamaverunt post te plena voce ne credas eis cum locuti fuerint tibi bonaFor even thy brethren, and the house of thy father, even they have fought against thee, and have cried after thee with full voice: believe them not when they speak good things to thee. 6. For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; even they have cried aloud after thee: believe them not, though they speak fair words unto thee. For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee: 12:6 Ибо и братья твои и дом отца твоего, и они вероломно поступают с тобою, и они кричат вслед тебя громким голосом. Не верь им, когда они говорят тебе и доброе. 12:6 ὅτι οτι since; that καὶ και and; even οἱ ο the ἀδελφοί αδελφος brother σου σου of you; your καὶ και and; even ὁ ο the οἶκος οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your καὶ και and; even οὗτοι ουτος this; he ἠθέτησάν αθετεω displace; put off σε σε.1 you καὶ και and; even αὐτοὶ αυτος he; him ἐβόησαν βοαω scream; shout ἐκ εκ from; out of τῶν ο the ὀπίσω οπισω in back; after σου σου of you; your ἐπισυνήχθησαν επισυναγω gather together; bring in μὴ μη not πιστεύσῃς πιστευω believe; entrust ἐν εν in αὐτοῖς αυτος he; him ὅτι οτι since; that λαλήσουσιν λαλεω talk; speak πρὸς προς to; toward σὲ σε.1 you καλά καλος fine; fair 12:6 כִּ֧י kˈî כִּי that גַם־ ḡam- גַּם even אַחֶ֣יךָ ʔaḥˈeʸḵā אָח brother וּ û וְ and בֵית־ vêṯ- בַּיִת house אָבִ֗יךָ ʔāvˈîḵā אָב father גַּם־ gam- גַּם even הֵ֨מָּה֙ hˈēmmā הֵמָּה they בָּ֣גְדוּ bˈāḡᵊḏû בגד deal treacherously בָ֔ךְ vˈāḵ בְּ in גַּם־ gam- גַּם even הֵ֛מָּה hˈēmmā הֵמָּה they קָרְא֥וּ qārᵊʔˌû קרא call אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after מָלֵ֑א mālˈē מָלֵא full אַל־ ʔal- אַל not תַּאֲמֵ֣ן taʔᵃmˈēn אמן be firm בָּ֔ם bˈām בְּ in כִּֽי־ kˈî- כִּי that יְדַבְּר֥וּ yᵊḏabbᵊrˌû דבר speak אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to טֹובֹֽות׃ ס ṭôvˈôṯ . s טֹובָה what is good 12:6. nam et fratres tui et domus patris tui etiam ipsi pugnaverunt adversum te et clamaverunt post te plena voce ne credas eis cum locuti fuerint tibi bona For even thy brethren, and the house of thy father, even they have fought against thee, and have cried after thee with full voice: believe them not when they speak good things to thee. 6. For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; even they have cried aloud after thee: believe them not, though they speak fair words unto thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6: Бог предвозвещает пророку, что даже его близкие родные будут стараться причинить ему зло. Adam Clarke: Commentary on the Bible - 1831 12:6: For even thy brethren, and the house of thy father - Thou hast none to depend on but God: even thy brethren will betray thee when they have it in their power. Believe them not - Do not trust to them, do not commit thyself to them; they are in heart thy enemies, and will betray thee. Albert Barnes: Notes on the Bible - 1834 12:6 Called a multitude - Rather, "called aloud." Compare Jer 4:5. In all this Jeremiah was the type of Christ (compare Zac 13:6; Mar 3:21; Joh 7:5). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:6: thy brethren: Jer 9:4, Jer 11:19, Jer 11:21, Jer 20:10; Gen 37:4-11; Job 6:15; Psa 69:8; Eze 33:30, Eze 33:31; Mic 7:5, Mic 7:6; Mat 10:21; Mar 12:12; Joh 7:5 yea: Isa 31:4; Act 16:22, Act 18:12, Act 19:24-29, Act 21:28-30 have called: etc. or, cried after thee fully though: Psa 12:2; Pro 26:25; Mat 22:16-18 fair words: Heb. good things John Gill 12:6 For even thy brethren, and the house of thy father,.... The men of Anathoth; even they have dealt treacherously with thee; by laying schemes, and consulting methods, to take away his life privately; his enemies were those of his own house; which is oftentimes the case of good men, and especially of such that are in public office: yea, they have called a multitude after thee; a multitude of men, which they gathered together, and instigated to call after him in a clamorous and reproachful way: or, they called after thee with a full voice, as the Vulgate Latin (z) version renders it; and which De Dieu approves of; they not only gathered a mob about him, and drew men after him, but they hooted him as he went along, and called aloud after him, giving him the most reproachful names they could think of: believe them not, though they speak fair words to thee; this must be understood of some of them, who did not appear so openly against him, as to call after him, or gather a mob about him; but of such who pretended to be his friends, and to have respect for him, and yet had evil designs against him, and therefore were not to be trusted; their words were not to be believed; their company to be shunned; nor was he safe in their houses; nor was it safe for him to be with them, to eat with them, or converse with them. (z) "illi clamarunt post te plena voce", V. L. Tigurine version, Calvin; "pleno gutture", Piscator, Cosceius. John Wesley 12:6 For even - The men of Anathoth, thine own town and country, and those of thy own family have conspired evil against thee secretly. A multitude - They have exposed thee to the rage of a multitude. Though - Tho' therefore they give thee fair words, yet repose no confidence in them. Robert Jamieson, A. R. Fausset and David Brown 12:6 even thy brethren--as in Christ's case (Ps 69:8; Jn 1:11; Jn 7:5; compare Jer 9:4; Jer 11:19, Jer 11:21; Mt 10:36). Godly faithfulness is sure to provoke the ungodly, even of one's own family. called a multitude after thee-- (Is 31:4). JEROME translates, "cry after thee with a loud (literally, 'full') voice." believe . . . not . . . though . . . speak fair-- (Prov 26:25).
12:712:7: Լքի՛ զտուն իմ. թողի՛ զժառանգութիւն իմ. ետո՛ւ զսիրելին անձին իմոյ ՚ի ձեռս թշնամեաց իւրոց[11135]։ [11135] Ոմանք. ՚Ի ձեռն թշնամեաց իւ՛՛։ 7 Ես լքեցի իմ տունը, թողեցի իմ ժառանգութիւնը եւ իմ հոգու սիրելիին տուեցի իր թշնամիների ձեռքը: 7 «Իմ տունս թողուցի, իմ ժառանգութիւնս ձգեցի, Հոգիիս սիրածը իր թշնամիներուն ձեռքը տուի։ Լքի զտուն իմ, թողի զժառանգութիւն իմ, ետու զսիրելին անձին իմոյ ի ձեռս թշնամեաց իւրոց: 12:7: Լքի՛ զտուն իմ. թողի՛ զժառանգութիւն իմ. ետո՛ւ զսիրելին անձին իմոյ ՚ի ձեռս թշնամեաց իւրոց[11135]։ [11135] Ոմանք. ՚Ի ձեռն թշնամեաց իւ՛՛։ 7 Ես լքեցի իմ տունը, թողեցի իմ ժառանգութիւնը եւ իմ հոգու սիրելիին տուեցի իր թշնամիների ձեռքը: 7 «Իմ տունս թողուցի, իմ ժառանգութիւնս ձգեցի, Հոգիիս սիրածը իր թշնամիներուն ձեռքը տուի։ zohrab-1805▾ eastern-1994▾ western am▾	12:712:7 Я оставил дом Мой; покинул удел Мой; самое любезное для души Моей отдал в руки врагов его. 12:7 ἐγκαταλέλοιπα εγκαταλειπω abandon; leave behind τὸν ο the οἶκόν οικος home; household μου μου of me; mine ἀφῆκα αφιημι dismiss; leave τὴν ο the κληρονομίαν κληρονομια inheritance μου μου of me; mine ἔδωκα διδωμι give; deposit τὴν ο the ἠγαπημένην αγαπαω love ψυχήν ψυχη soul μου μου of me; mine εἰς εις into; for χεῖρας χειρ hand ἐχθρῶν εχθρος hostile; enemy αὐτῆς αυτος he; him 12:7 עָזַ֨בְתִּי֙ ʕāzˈavtî עזב leave אֶת־ ʔeṯ- אֵת [object marker] בֵּיתִ֔י bêṯˈî בַּיִת house נָטַ֖שְׁתִּי nāṭˌaštî נטשׁ abandon אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתִ֑י naḥᵃlāṯˈî נַחֲלָה heritage נָתַ֛תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] יְדִד֥וּת yᵊḏiḏˌûṯ יְדִדוּת beloved one נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul בְּ bᵊ בְּ in כַ֥ף ḵˌaf כַּף palm אֹיְבֶֽיהָ׃ ʔōyᵊvˈeʸhā איב be hostile 12:7. reliqui domum meam dimisi hereditatem meam dedi dilectam animam meam in manu inimicorum eiusI have forsaken my house, I have left my inheritance: I have given my dear soul into the hand of her enemies. 7. I have forsaken mine house, I have cast off mine heritage; I have given the dearly beloved of my soul into the hand of her enemies. I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies: 12:7 Я оставил дом Мой; покинул удел Мой; самое любезное для души Моей отдал в руки врагов его. 12:7 ἐγκαταλέλοιπα εγκαταλειπω abandon; leave behind τὸν ο the οἶκόν οικος home; household μου μου of me; mine ἀφῆκα αφιημι dismiss; leave τὴν ο the κληρονομίαν κληρονομια inheritance μου μου of me; mine ἔδωκα διδωμι give; deposit τὴν ο the ἠγαπημένην αγαπαω love ψυχήν ψυχη soul μου μου of me; mine εἰς εις into; for χεῖρας χειρ hand ἐχθρῶν εχθρος hostile; enemy αὐτῆς αυτος he; him 12:7 עָזַ֨בְתִּי֙ ʕāzˈavtî עזב leave אֶת־ ʔeṯ- אֵת [object marker] בֵּיתִ֔י bêṯˈî בַּיִת house נָטַ֖שְׁתִּי nāṭˌaštî נטשׁ abandon אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתִ֑י naḥᵃlāṯˈî נַחֲלָה heritage נָתַ֛תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] יְדִד֥וּת yᵊḏiḏˌûṯ יְדִדוּת beloved one נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul בְּ bᵊ בְּ in כַ֥ף ḵˌaf כַּף palm אֹיְבֶֽיהָ׃ ʔōyᵊvˈeʸhā איב be hostile 12:7. reliqui domum meam dimisi hereditatem meam dedi dilectam animam meam in manu inimicorum eius I have forsaken my house, I have left my inheritance: I have given my dear soul into the hand of her enemies. 7. I have forsaken mine house, I have cast off mine heritage; I have given the dearly beloved of my soul into the hand of her enemies. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7-13: Все-таки ничего не случается без воли Божией. Рука Иеговы в настоящее время так тяготеет над Иудейскою страною, хотя Бог не перестает любить Свой, наказываемый Им, народ. 7: Дом Мой, удел Мой, т. е. страну и народ иудейский (ср. Ос VIII:1). — Отсюда и до 13-го стиха идет прекрасное стихотворение, в котором говорящим является Сам Иегова. Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies. 8 Mine heritage is unto me as a lion in the forest; it crieth out against me: therefore have I hated it. 9 Mine heritage is unto me as a speckled bird, the birds round about are against her; come ye, assemble all the beasts of the field, come to devour. 10 Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. 11 They have made it desolate, and being desolate it mourneth unto me; the whole land is made desolate, because no man layeth it to heart. 12 The spoilers are come upon all high places through the wilderness: for the sword of the LORD shall devour from the one end of the land even to the other end of the land: no flesh shall have peace. 13 They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD. The people of the Jews are here marked for ruin. I. God is here brought in falling out with them and leaving them desolate; and they could never have been undone if they had not provoked God to desert them. It is a terrible word that God here says (v. 7): I have forsaken my house--the temple, which had been his palace; they had polluted it, and so forced him out of it: I have left my heritage, and will look after it no more. His people that he has taken such delight in, and care of, are now thrown out of his protection. They had been the dearly beloved of his soul, precious in his sight and honorable above any people, which is mentioned to aggravate their sin in returning him hatred for his love and their misery in throwing themselves out of the favour of one that had such a kindness for them, and to justify God in his dealings with them. He sought not occasion against them, but, if they would have conducted themselves with any tolerable propriety, he would have made the best of them, for they were the beloved of his soul; but they had conducted themselves so that they had provoked him to give them into the hand of their enemies, to leave them unguarded, an easy prey to those that bore them ill-will. But what was the quarrel God had with a people that had been so long dear to him? Why, truly, they had degenerated. 1. They had become like beasts of prey, which nobody loves, but every body avoids and gets as far off from as he can (v. 8): My heritage is unto me as a lion in the forest. Their sins cry to heaven for vengeance as loud as a lion roars. Nay, they cry out against God in the threatenings and slaughter which they breathe against his prophets that speak to them in his name; and what is said and done against them God takes as said and done against himself. They blaspheme his name, oppose his authority, and bid defiance to his justice, and so cry out against him as a lion in the forest. Those that were the sheep of God's pasture had become barbarous and ravenous, and as ungovernable as lions in the forest; therefore he hated them; for what delight could the God of love take in a people that had now become as roaring lions and raging beasts, fit to be taken and shot at, as a vexation and torment to all about them? 2. They had become like birds of prey, and therefore also unworthy a place in God's house, where neither beasts nor birds of prey were admitted to be offered in sacrifice (v. 9): My heritage is unto me as a bird with talons (so some read it, and so the margin); they are continually pulling and pecking at one another; they have by their unnatural contentions made their country a cock-pit. Or as a speckled bird, dyed, or sprinkled, or bedewed with the blood of her prey. The shedding of innocent blood was Jerusalem's measure-filling sin, and hastened their ruin, not only as it provoked their neighbours likewise; for those that have their hand against every man shall have every man's hand against them (Gen. xvi. 12), and so it follows here: The birds round about are against her. Some make her a speckled, pied, or motley bird, upon the account of their mixing the superstitious customs and usages of the heathen with divine institutions in the worship of God; they were fond of a party-coloured religion, and thought it made them fine, when really it made them odious. God's turtle-dove is no speckled bird. II. The enemies are here brought in falling upon them and laying them desolate. And some think it is upon this account that they are compared to a speckled bird, because fowls usually make a noise about a bird of an odd unusual colour. God's people are, among the children of this world, as men wondered at, as a speckled bird; but this people had by their own folly made themselves so; and the beasts and birds are called and commissioned to prey upon them. Let all the birds round be against her, for God has forsaken her, and with them let all the beasts of the field come to devour. Those that have made a prey of others shall themselves be preyed upon. It did not lessen the sin of the nations, but very much increased the misery of Judah and Jerusalem, that the desolation brought upon them was by order from heaven. The birds and beasts are perhaps called to feast upon the bodies of the slain, as in St. John's vision, Rev. xix. 17, 18. The utter desolation of the land by the Chaldean army is here spoken of as a thing done, so sure, so near, was it. God speaks of it as a thing which he had appointed to be done, and yet which he had no pleasure in, any more than in the death of other sinners. 1. See with what a tender affection he speaks of this land, notwithstanding the sinfulness of it, in remembrance of his covenant, and the tribute of honour and glory he had formerly had from it: It is my vineyard, my portion, my pleasant portion, v. 10. Note, God has a kindness and concern for his church, though there be much amiss in it; and his correcting it will every way consist with his complacency in it. 2. See with what a tender compassion he speaks of the desolations of this land: Many pastors (the Chaldean generals that made themselves masters of the country and ate it up with their armies as easily as the Arabian shepherds with their flocks eat up the fruits of a piece of ground that lies common) have destroyed my vineyard, without any consideration had either of the value of it or of my interest in it; they have with the greatest insolence and indignation trodden it under foot, and that which was a pleasant land they have made a desolate wilderness. The destruction was universal: The whole land is made desolate, v. 11. It is made so by the sword of war: The spoilers, the Chaldean soldiers,have come through the plain upon all high places; they have made themselves masters of all the natural fastnesses and artificial fortresses, v. 12. The sword devours from one end of the land to the other; all places lie exposed, and the numerous army of the invaders disperse themselves into every corner of that fruitful country, so that no flesh shall have peace, none shall be exempt from the calamity nor be able to enjoy any tranquillity. When all flesh have corrupted their way, no flesh shall have peace; those only have peace that walk after the Spirit. 3. See whence all this misery comes. (1.) It comes from the displeasure of God. It is the sword of the Lord that devours, v. 12. While God's people keep close to him the sword of their protectors and deliverers is the sword of the Lord, witness that of Gideon; but when they have forsaken him, so that he has become their enemy and fights against them, then the sword of their invaders and destroyers becomes the sword of the Lord; witness this of the Chaldeans. It is because of the fierce anger of the Lord (v. 13); it was this that kindled this fire among them and made their enemies so furious. And who may stand before him when he is angry? (2.) It is their sin that has made God their enemy, particularly their incorrigibleness under former rebukes (v. 11): The land mourns unto me; the country that lies desolate does, as it were, pour out its complaint before God and humble itself under his hand; but the inhabitants are so senseless and stupid that none of them lays it to heart; they do not mourn to God, but are unaffected with his displeasure, while the very ground they go upon shames them. Note, When God's hand is lifted up, and men will not see, it shall be laid on, and they shall be made to feel, Isa. xxvi. 11. 4. See how unable they should be to guard against it (v. 13): "They have sown wheat, that is, they have taken a great deal of pains for their own security and promised themselves great matters from their endeavors, but it is all in vain; they shall reap thorns, that is, that which shall prove very grievous and vexatious to them. Instead of helping themselves, they shall but make themselves more uneasy. They have put themselves to pain, both with their labour and with their expectations, but it shall not profit; they shall not prevail to extricate themselves out of the difficulties into which they have plunged themselves. They shall be ashamed of your revenues, ashamed that they have depended so much upon their preparations for war and particularly upon their ability to bear the charges of it." Money constitutes the sinews of war; they thought they had enough of that, but shall be ashamed of it; for their silver and gold shall not profit them in the day of the Lord's anger. Adam Clarke: Commentary on the Bible - 1831 12:7: I have forsaken mine house - I have abandoned my temple. I have given the dearly beloved of my soul - The people once in covenant with me, and inexpressibly dear to me while faithful. Into the hand of her enemies - This was a condition in the covenant I made with them; If they forsook me, they were to be abandoned to their enemies, and cast out of the good land I gave to their fathers. Albert Barnes: Notes on the Bible - 1834 12:7: Yahweh shows that the downfall of the nation was occasioned by no want of love on His part, but by the nation's conduct. Left - More correctly, cast away. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:7: have forsaken: Jer 11:15, Jer 51:5; Isa 2:6; Psa 78:59, Psa 78:60; Hos 9:15; Joe 2:15, Joe 3:2 I have given: Jer 7:14; Lam. 2:1-22; Eze 7:20, Eze 7:21, Eze 24:21; Luk 21:24 dearly beloved: Heb. love Carl Friedrich Keil and Franz Delitzsch 12:7 The execution of the judgment on Judah and its enemies. - As to this passage, which falls into two strophes, Jer 12:7-13 and Jer 12:14-17, Hitz., Graf, and others pronounce that it stands in no kind of connection with what immediately precedes. The connection of the two strophes with one another is, however, allowed by these commentators; while Eichh. and Dahler hold Jer 12:14-17 to be a distinct oracle, belonging to the time of Zedekiah, or to the seventh or eighth year of Jehoiakim. These views are bound up with an incorrect conception of the contents of the passage-to which in the first place we must accordingly direct our attention. Jer 12:7 "I have forsaken mine house, cast out mine heritage, given the beloved of my soul into the hand of its enemies. Jer 12:8. Mine heritage is become unto me as a lion in the forest, it hath lifted up its voice against me; therefore have I hated it. Jer 12:9. Is mine heritage to me a speckled vulture, that vultures are round about it? Come, gather all the beasts of the field, bring them to devour! Jer 12:10. Many shepherds have destroyed my vineyard, have trodden down my ground, have made the plot of my pleasure a desolate wilderness. Jer 12:11. They have made it a desolation; it mourneth around me desolate; desolated is the whole land, because none laid it to heart. Jer 12:12. On all the bare-peaked heights in the wilderness are spoilers come; for a sword of Jahveh's devours from one end of the land unto the other: no peace to all flesh. Jer 12:13. They have sown wheat and reaped thorns; they have worn themselves weary and accomplished nothing. So then ye shall be put to shame for your produce, because of the hot anger of Jahve." Jer 12:14. "Thus saith Jahveh against all mine evil neighbours, that touch the heritage which I have given unto my people Israel: Behold, I pluck them out of their land, and the house of Judah will I pluck out of their midst. Jer 12:15. But after I have plucked them out, I will pity them again, and bring them back, each to his heritage, and each into his land. Jer 12:16. And it shall be, if they will learn the ways of my people, to swear by my name: As Jahveh liveth, as they have taught my people to swear by Baal, then they shall be built in the midst of my people. Jer 12:17. But if they hearken not, I will pluck up such a nation, utterly destroying it, saith Jahve." Hitz. and Graf, in opposition to other commentators, will have the strophe, Jer 12:7-13, to be taken not as prophecy, but as a lament on the devastation which Judah, after Jehoiakim's defection from Nebuchadnezzar in the eighth year of his reign, had suffered through the war of spoliation undertaken against insurgent Judah by those neighbouring nations that had maintained their allegiance to Chaldean supremacy, 4Kings 24:2. In support of this, Gr. appeals to the use throughout of unconnected perfects, and to the prophecy, Jer 12:14., joined with this description; which, he says, shows that it is something complete, existing, which is described, a state of affairs on which the prophecy is based. For although the prophet, viewing the future with the eyes of a seer as a thing present, often describes it as if it had already taken place, yet, he says, the context easily enables us in such a case to recognise the description as prophetic, which, acc. to Graf, is not the case here. This argument is void of all force. To show that the use of unconnected perfects proves nothing, it is sufficient to note that such perfects are used in Jer 12:6, where Hitz. and Gr. take בּגדוּ and קראוּ as prophetic. So with the perfects in Jer 12:7. The context demands this. For though no particle attaches Jer 12:7 to what precedes, yet, as Graf himself alleges against Hitz., it is shown by the lack of any heading that the fragment (Jer 12:7-13) is "not a special, originally independent oracle;" and just as clearly, that it can by no means be (as Gr. supposes) an appendix, stuck on to the preceding in a purely external and accidental fashion. These assumptions are disproved by the contents of the fragment, which are simply an expansion of the threat of expulsion from their inheritance conveyed to the people already in Jer 11:14-17; an expansion which not merely points back to Jer 11:14-17, but which most aptly attaches itself to the reproof given to the prophet for his complaint that judgment on the ungodly was delayed (Jer 12:1-6); since it discloses to the prophet God's designs in regard to His people, and teaches that the judgment, though it may be delayed, will not be withheld. Jer 12:7-12 contain sayings of God, not of the prophet, who had left his house in Anathoth, as Zwingli and Bugenhagen thought. The perfects are prophetic, i.e., intimate the divine decree already determined on, whose accomplishment is irrevocably fixed, and will certainly by and by take place. "My house" is neither the temple nor the land inhabited by Israel, in support whereof appeal is unjustly made to passages like Hos 8:1-14; Hos 1:1-11; Hos 9:15; Ezek 8:12; Ezek 9:9; but, as is clearly shown by the parallel "mine heritage," taken in connection with what is said of the heritage in Jer 12:8, and by "the beloved of my soul," Jer 12:7, means the people of Israel, or Judah as the existing representative of the people of God (house = family); see on Hos 8:1. נחלתי = עם נחלה, Deut 4:20, cf. Is 47:6; Is 19:25. ידדוּת, object of my soul's love, cf. Jer 11:15. This appellation, too, cannot apply to the land, but to the people of Israel - Jer 12:8 contains the reason why Jahveh gives up His people for a prey. It has behaved to God like a lion, i.e., has opposed Him fiercely like a furious beast. Therefore He must withdraw His love. To give with the voice = to lift up the voice, as in Ps 46:7; Ps 68:34. "Hate" is a stronger expression for the withdrawal of love, shown by delivering Israel into the hand of its enemies, as in Mal 1:3. There is no reason for taking שׂנאתי as inchoative (Hitz., I learned to hate it). The "hating" is explained fully in the following verses. In Jer 12:9 the meaning of העיט צבוּע is disputed. In all other places where it occurs עיט means a bird of prey, cf. Is 46:11, or collective, birds of prey, Gen 15:11; Is 18:6. צבוּע, in the Rabbinical Heb. the hyaena, like the Arabic s[abu'un or s[ab'un. So the lxx have rendered it; and so, too, many recent comm., e.g., Gesen. in thes. But with this the asyndeton by way of connection with עיט does not well consist: is a bird of prey, a hyaena, mine heritage? On this ground Boch. (Hieroz. ii. p. 176, ed. Ros.) sought to make good the claim of עיט to mean "beast of prey," but without proving his case. Nor is there in biblical Heb. any sure case for צבוּע in the meaning of hyaena; and the Rabbinical usage would appear to be founded on this interpretation of the word in the passage before us. צבע, Arab. s[aba'a, means dip, hence dye; and so צבע, Judg 5:30, is dyed materials, in plur. parti-coloured clothes. To this meaning Jerome, Syr., and Targ. have adhered in the present case; Jerome gives avis discolor, whence Luther's der sprincklight Vogel; Chr. B. Mich., avis colorata. So, and rightly, Hitz., Ew., Graf, Ng. The prophet alludes to the well-known fact of natural history, that "whenever a strange-looking bird is seen amongst the others, whether it be an owl of the night amidst the birds of day, or a bird of gay, variegated plumage amidst those of duskier hue, the others pursue the unfamiliar intruder with loud cries and unite in attacking it." Hitz., with reference to Tacit. Ann. vi. 28, Sueton. Caes. 81, and Plin. Hist. N. x. 19. The question is the expression of amazement, and is assertory. לי is dat. ethic., intimating sympathetic participation (Ng.), and not to be changed, with Gr., into כּי. The next clause is also a question: are birds of prey round about it (mine heritage), sc. to plunder it? This, too, is meant to convey affirmation. With it is connected the summons to the beasts of prey to gather round Judah to devour it. The words here come from Is 56:9. The beasts are emblem for enemies. התיוּ is not first mode or perfect (Hitz.), but imperat., contracted from האתיוּ, as in Is 21:14. The same thought is, in Jer 12:10, carried on under a figure that is more directly expressive of the matter in hand. The perfects in Jer 12:10-12 are once more prophetic. The shepherds who (along with their flocks, of course) destroy the vineyard of the Lord are the kings of the heathen, Nebuchadnezzar and the kings subject to him, with their warriors. The "destroying" is expanded in a manner consistent with the figure; and here we must not fail to note the cumulation of the words and the climax thus produced. They tread down the plot of ground, turn the precious plot into a howling wilderness. With "plot of my pleasure" cf. 'ארץ חמדּה, Jer 3:19. In Jer 12:11 the emblematical shepherds are brought forward in the more direct form of enemy. שׂמהּ, he (the enemy, "they" impersonal) has changed it (the plot of ground) into desolation. It mourneth עלי, round about me, desolated. Spoilers are come on all the bare-topped hills of the desert. מרבּר is the name for such parts of the country as were suited only for rearing and pasturing cattle, like the so-called wilderness of Judah to the west of the Dead Sea. A sword of the Lord's (i.e., the war sent by Jahveh, cf. Jer 25:29; Jer 6:25) devours the whole land from end to end; cf. Jer 25:33. "All flesh" is limited by the context to all flesh in the land of Judah. בּשׂר in the sense of Gen 6:12, sinful mankind; here: the whole sinful population of Judah. For them there is no שׁלום, welfare or peace. Jer 12:13 They reap the contrary of what they have sowed. The words: wheat they have sown, thorns they reap, are manifestly of the nature of a saw or proverb; certainly not merely with the force of meliora exspectaverant et venerunt pessima (Jerome); for sowing corresponds not to hoping or expecting, but to doing and undertaking. Their labour brings them the reverse of what they aimed at or sought to attain. To understand the words directly of the failure of the crop, as Ven., Ros., Hitz., Graf, Ng. prefer to do, is fair neither to text nor context. To reap thorns is not = to have a bad harvest by reason of drought, blight, or the ravaging of enemies. The seed: wheat, the noblest grain, produces thorns, the very opposite of available fruit. And the context, too, excludes the thought of agriculture and "literal harvesting." The thought that the crop turned out a failure would be a very lame termination to a description of how the whole land was ravaged from end to end by the sword of the Lord. The verse forms a conclusion which sums up the threatening of Jer 12:7-12, to the effect that the people's sinful ongoings will bring them sore suffering, instead of the good fortune they hoped for. נחלוּ, they have worn themselves out, exhausted their strength, and secured no profit. Thus shall ye be put to shame for your produce, ignominiously disappointed in your hopes for the issue of your labour. Jer 12:14-17 The spoilers of the Lord's heritage are also to be carried off out of their land; but after they, like Judah, have been punished, the Lord will have pity on them, and will bring them back one and all into their own land. And if the heathen, who now seduce the people of God to idolatry, learn the ways of God's people and be converted to the Lord, they shall receive citizenship amongst God's people and be built up amongst them; but if they will not do so, they shall be extirpated. Thus will the Lord manifest Himself before the whole earth as righteous judge, and through judgment secure the weal not only of Israel, but of the heathen peoples too. By this discovery of His world-plan the Lord makes so complete a reply to the prophet's murmuring concerning the prosperity of the ungodly (Jer 12:1-6), that from it may clearly be seen the justice of God's government on earth. Viewed thus, both strophes of the passage before us (Jer 12:7-17) connect themselves singularly well with Jer 12:1-6. Jer 12:14-15 The evil neighbours that lay hands on Jahve's heritage are the neighbouring heathen nations, the Edomites, Moabites, Ammonites, Philistines, and Syrians. It does not, however, follow that this threatening has special reference to the event related in 4Kings 24:2, and that it belongs to the time of Jehoiakim. These nations were always endeavouring to assault Israel, and made use of every opportunity that seemed favourable for waging war against them and subjugating them; and not for the first time during the reign of Nebuchadnezzar, at which time it was indeed that they suffered the punishment here pronounced, of being carried away into exile. The neighbours are brought up here simply as representatives of the heathen nations, and what is said of them is true for all the heathen. The transition to the first person in שׁכני is like that in Jer 14:15. Jahveh is possessor of the land of Israel, and so the adjoining peoples are His neighbours. נגע ב, to touch as an enemy, to attack, cf. Zech 2:12. I pluck the house of Judah out of their midst, i.e., the midst of the evil neighbours. This is understood by most commentators of the carrying of Judah into captivity, since נתשׁ cannot be taken in two different senses in the two corresponding clauses. For this word used of deportation, cf. 3Kings 14:15. "Them," Jer 12:15, refers to the heathen peoples. After they have been carried forth of their land and have received their punishment, the Lord will again have compassion upon them, and will bring back each to its inheritance, its land. Here the restoration of Judah, the people of God, is assumed as a thing of course (cf. Jer 12:16 and Jer 32:37, Jer 32:44; Jer 33:26). Jer 12:16 If then the heathen learn the ways of the people of God. What we are to understand by this is clear from the following infinitive clause: to swear in the name of Jahveh, viz., if they adopt the worship of Jahveh (for swearing is mentioned as one of the principal utterances of a religious confession). If they do so, then shall they be built in the midst of God's people, i.e., incorporated with it, and along with it favoured and blessed. Jer 12:17 But they who hearken not, namely, to the invitation to take Jahveh as the true God, these shall be utterly destroyed. נתושׁ ואבּד, so to pluck them out that they may perish. The promise is Messianic, cf. Jer 16:19; Is 56:6., Mic 4:1-4, etc., inasmuch as it points to the end of God's way with all nations. Geneva 1599 12:7 I have forsaken (g) my house, I have left my heritage; I have given the dearly beloved of my soul into the hand of her enemies. (g) God wills the prophet to denounce his judgments against Jerusalem, even though they will both by threatenings and flatteries labour to silence him. John Gill 12:7 I have forsaken my house,.... The temple, where the Lord took up his residence, and vouchsafed his presence to his people; this was fulfilled in the first temple, when it was destroyed by the Chaldeans; and more fully in the second, when Christ took his leave of it, Mt 23:38 and when that voice was heard in it, a little before the destruction of Jerusalem, as Josephus (a) relates, "let us go hence.'' So the Targum, "I have forsaken the house of my sanctuary.'' I have left mine heritage: the people whom he had chosen for his inheritance, whom he prized and valued, took care of, and protected as such; see Deut 32:9. I have given the dearly beloved of my soul; whom he heartily loved and delighted in, and who were as dear to him as the apple of his eye: into the hands of her enemies; the Chaldeans. This prophecy represents the thing as if it was already done, because of the certainty of it, and to awaken the Jews out of their lethargy and stupidity; and by the characters which the Lord gives of them it appears what ingratitude they had been guilty of, and that their ruin was owing to themselves and their sins. (a) De Bello Jud. l. 6. c. 5. sect. 3. John Wesley 12:7 My house - God by his house here understands the temple. Heritage - The whole body of the Israelites, whom God threatens to leave with respect to his special providence. Robert Jamieson, A. R. Fausset and David Brown 12:7 I have forsaken--Jehovah will forsake His temple and the people peculiarly His. The mention of God's close tie to them, as heretofore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing them. beloved of my soul--image from a wife (Jer 11:15; Is 54:5).
12:812:8: Եղեւ ժառանգութիւն իմ ինձ իբրեւ առեւծ յանապատի. ե՛տ ՚ի վերայ իմ զբարբառ իւր, վասն այնորիկ ատեցի զնա[11136]։ [11136] Ոմանք. Եդ ՚ի վերայ իմ զբարբառ։ 8 Իմ ժառանգութիւնն ինձ համար դարձաւ անապատի առիւծ, իր ձայնն ինձ վրայ բարձրացրեց, դրա համար էլ ատեցի նրան: 8 Իմ ժառանգութիւնս անտառի առիւծին պէս եղաւ ինծի, Անիկա բարձր ձայնով իմ վրաս պոռաց։Այդ պատճառով զանիկա ատեցի։ Եղեւ ժառանգութիւն իմ ինձ իբրեւ առեւծ ^[236]յանապատի. ետ ի վերայ իմ զբարբառ իւր, վասն այնորիկ ատեցի զնա: 12:8: Եղեւ ժառանգութիւն իմ ինձ իբրեւ առեւծ յանապատի. ե՛տ ՚ի վերայ իմ զբարբառ իւր, վասն այնորիկ ատեցի զնա[11136]։ [11136] Ոմանք. Եդ ՚ի վերայ իմ զբարբառ։ 8 Իմ ժառանգութիւնն ինձ համար դարձաւ անապատի առիւծ, իր ձայնն ինձ վրայ բարձրացրեց, դրա համար էլ ատեցի նրան: 8 Իմ ժառանգութիւնս անտառի առիւծին պէս եղաւ ինծի, Անիկա բարձր ձայնով իմ վրաս պոռաց։Այդ պատճառով զանիկա ատեցի։ zohrab-1805▾ eastern-1994▾ western am▾	12:812:8 Удел Мой сделался для Меня как лев в лесу; возвысил на Меня голос свой: за то Я возненавидел его. 12:8 ἐγενήθη γινομαι happen; become ἡ ο the κληρονομία κληρονομια inheritance μου μου of me; mine ἐμοὶ εμοι me ὡς ως.1 as; how λέων λεων lion ἐν εν in δρυμῷ δρυμος give; deposit ἐπ᾿ επι in; on ἐμὲ εμε me τὴν ο the φωνὴν φωνη voice; sound αὐτῆς αυτος he; him διὰ δια through; because of τοῦτο ουτος this; he ἐμίσησα μισεω hate αὐτήν αυτος he; him 12:8 הָיְתָה־ hāyᵊṯā- היה be לִּ֥י llˌî לְ to נַחֲלָתִ֖י naḥᵃlāṯˌî נַחֲלָה heritage כְּ kᵊ כְּ as אַרְיֵ֣ה ʔaryˈē אַרְיֵה lion בַ va בְּ in † הַ the יָּ֑עַר yyˈāʕar יַעַר wood נָתְנָ֥ה nāṯᵊnˌā נתן give עָלַ֛י ʕālˈay עַל upon בְּ bᵊ בְּ in קֹולָ֖הּ qôlˌāh קֹול sound עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus שְׂנֵאתִֽיהָ׃ śᵊnēṯˈîhā שׂנא hate 12:8. facta est mihi hereditas mea quasi leo in silva dedit contra me vocem ideo odivi eamMy inheritance is become to me as a lion in the wood: it hath cried out against me, therefore have I hated it. 8. Mine heritage is become unto me as a lion in the forest: she hath uttered her voice against me; therefore I have hated her. Mine heritage is unto me as a lion in the forest; it crieth out against me: therefore have I hated it: 12:8 Удел Мой сделался для Меня как лев в лесу; возвысил на Меня голос свой: за то Я возненавидел его. 12:8 ἐγενήθη γινομαι happen; become ἡ ο the κληρονομία κληρονομια inheritance μου μου of me; mine ἐμοὶ εμοι me ὡς ως.1 as; how λέων λεων lion ἐν εν in δρυμῷ δρυμος give; deposit ἐπ᾿ επι in; on ἐμὲ εμε me τὴν ο the φωνὴν φωνη voice; sound αὐτῆς αυτος he; him διὰ δια through; because of τοῦτο ουτος this; he ἐμίσησα μισεω hate αὐτήν αυτος he; him 12:8 הָיְתָה־ hāyᵊṯā- היה be לִּ֥י llˌî לְ to נַחֲלָתִ֖י naḥᵃlāṯˌî נַחֲלָה heritage כְּ kᵊ כְּ as אַרְיֵ֣ה ʔaryˈē אַרְיֵה lion בַ va בְּ in † הַ the יָּ֑עַר yyˈāʕar יַעַר wood נָתְנָ֥ה nāṯᵊnˌā נתן give עָלַ֛י ʕālˈay עַל upon בְּ bᵊ בְּ in קֹולָ֖הּ qôlˌāh קֹול sound עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus שְׂנֵאתִֽיהָ׃ śᵊnēṯˈîhā שׂנא hate 12:8. facta est mihi hereditas mea quasi leo in silva dedit contra me vocem ideo odivi eam My inheritance is become to me as a lion in the wood: it hath cried out against me, therefore have I hated it. 8. Mine heritage is become unto me as a lion in the forest: she hath uttered her voice against me; therefore I have hated her. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 12:8: Mine heritage is unto me as a lion - The people are enraged against me; they roar like a furious lion against their God. They have proceeded to the most open acts of the most flagrant iniquity. Albert Barnes: Notes on the Bible - 1834 12:8 Judah has not merely refused obedience, but become intractable and fierce, like an untamed lion. It has roared against God with open blasphemy. As His favor is life, so is His hatred death, i. e., Jerusalem's punishment shall be as if inflicted by one that hated her. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:8: crieth out: or, yelleth, Heb. giveth out his voice, Jer 2:15, Jer 51:38 therefore: Hos 9:15; Amo 6:8; Zac 11:8 Geneva 1599 12:8 My heritage is to me as a (h) lion in the forest; it crieth out against me: therefore have I hated it. (h) Ever ranting and raging against me and my prophets. John Gill 12:8 Mine heritage is unto me as a lion in the forest,.... Which roars, and terrifies passengers from going that way; and which rends and tears in pieces all it meets with. This expresses the clamours of these people against God and his providences, and their rage, fierceness, and cruelty, against his prophets, sent in his name. Tit crieth out against me; this is to be understood not of the cry of the oppressed through violence, for this is a cry to God, and not against him; or of idolaters to idols, as Baal's prophets to him, in the time of their service; which senses are mentioned by Kimchi: but either of their charging God with inequality and injustice, in the ways of his providence; or their blaspheming his name, and speaking ill of his ministry Therefore have I hated it; which he showed by leaving his house, forsaking his heritage, and delivering his people into the hands of their enemies; the reason of which was not in himself, but them; the fault was not his, but theirs; this is all to be understood of the change in the dispensation of the divine Providence towards them; otherwise the love of God to his chosen in Christ is unchangeable; it is never turned into hatred, but remains invariably the same, as it did to those, among these people; who belonged to the election of grace; for, as the love before expressed to this people in general only respects external favours and privileges, which they were indulged with above all people; so this hatred of them signifies the taking away of such favours, and leaving them to become a prey to their enemies. John Wesley 12:8 As a lion - Those that were my sheep, are become like lions. Robert Jamieson, A. R. Fausset and David Brown 12:8 is unto me--is become unto Me: behaves towards Me as a lion which roars against a man, so that he withdraws from the place where he hears it: so I withdrew from My people, once beloved, but now an object of abhorrence because of their rebellious cries against Me.
12:912:9: Միթէ որջ բորենւո՞յ իցէ ժառանգութիւն իմ ինձ, կամ ա՛յրք շուրջ զնովաւ. շրջեցարուք ժողովեցէ՛ք զամենայն գազանս անապատի՝ եւ եկեսցեն ուտել զնոսա[11137]։ [11137] Բազումք. Եւ եկեսցեն ուտել զնա։ 9 Միթէ իմ ժառանգութիւնն ինձ համար բորենու ո՞րջ է լինելու կամ նրան շրջապատող քարանձա՞ւ[66]. շրջեցէ՛ք, հաւաքեցէ՛ք անապատի բոլոր գազաններին, որ գան այն ուտելու:[66] 66. Եբրայերէն՝ գոյնզգոյն թռչունի նման եղաւ ինձ համար, գիշատիչ թռչունները նրա շուրջն են: 9 Իմ ժառանգութիւնս գոյնզգոյն* թռչունի մը պէս եղաւ ինծի, Թռչունները անոր չորս կողմն են։Եկէ՛ք, անապատին բոլոր գազանները հաւաքեցէ՛ք, Բերէ՛ք, որ ուտեն։ Միթէ ^[237]որջ բորենւո՞յ`` իցէ ժառանգութիւն իմ ինձ, ^[238]կամ ա՞յրք`` շուրջ զնովաւ. շրջեցարուք ժողովեցէք զամենայն գազանս անապատի, եւ եկեսցեն ուտել զնա: 12:9: Միթէ որջ բորենւո՞յ իցէ ժառանգութիւն իմ ինձ, կամ ա՛յրք շուրջ զնովաւ. շրջեցարուք ժողովեցէ՛ք զամենայն գազանս անապատի՝ եւ եկեսցեն ուտել զնոսա[11137]։ [11137] Բազումք. Եւ եկեսցեն ուտել զնա։ 9 Միթէ իմ ժառանգութիւնն ինձ համար բորենու ո՞րջ է լինելու կամ նրան շրջապատող քարանձա՞ւ[66]. շրջեցէ՛ք, հաւաքեցէ՛ք անապատի բոլոր գազաններին, որ գան այն ուտելու: [66] 66. Եբրայերէն՝ գոյնզգոյն թռչունի նման եղաւ ինձ համար, գիշատիչ թռչունները նրա շուրջն են: 9 Իմ ժառանգութիւնս գոյնզգոյն* թռչունի մը պէս եղաւ ինծի, Թռչունները անոր չորս կողմն են։Եկէ՛ք, անապատին բոլոր գազանները հաւաքեցէ՛ք, Բերէ՛ք, որ ուտեն։ zohrab-1805▾ eastern-1994▾ western am▾	12:912:9 Удел Мой стал у Меня, как разноцветная птица, на которую со всех сторон напали другие хищные птицы. Идите, собирайтесь, все полевые звери: идите пожирать его. 12:9 μὴ μη not σπήλαιον σπηλαιον cave ὑαίνης υαινης the κληρονομία κληρονομια inheritance μου μου of me; mine ἐμοὶ εμοι me ἢ η or; than σπήλαιον σπηλαιον cave κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him βαδίσατε βαδιζω gather πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field καὶ και and; even ἐλθέτωσαν ερχομαι come; go τοῦ ο the φαγεῖν φαγω swallow; eat αὐτήν αυτος he; him 12:9 הַ ha הַ the עַ֨יִט ʕˌayiṭ עַיִט bird of prey צָב֤וּעַ ṣāvˈûₐʕ צָבוּעַ hyena נַחֲלָתִי֙ naḥᵃlāṯˌî נַחֲלָה heritage לִ֔י lˈî לְ to הַ ha הַ the עַ֖יִט ʕˌayiṭ עַיִט bird of prey סָבִ֣יב sāvˈîv סָבִיב surrounding עָלֶ֑יהָ ʕālˈeʸhā עַל upon לְכ֗וּ lᵊḵˈû הלך walk אִסְפ֛וּ ʔisᵊfˈû אסף gather כָּל־ kol- כֹּל whole חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field הֵתָ֥יוּ hēṯˌāyû אתה come לְ lᵊ לְ to אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food 12:9. numquid avis discolor hereditas mea mihi numquid avis tincta per totum venite congregamini omnes bestiae terrae properate ad devorandumIs my inheritance to me as a speckled bird? is it as a bird dyed throughout? come ye, assemble yourselves, all ye beasts of the earth, make haste to devour. 9. Is mine heritage unto me as a speckled bird of prey? are the birds of prey against her round about? go ye, assemble all the beasts of the field, bring them to devour. Mine heritage [is] unto me [as] a speckled bird, the birds round about [are] against her; come ye, assemble all the beasts of the field, come to devour: 12:9 Удел Мой стал у Меня, как разноцветная птица, на которую со всех сторон напали другие хищные птицы. Идите, собирайтесь, все полевые звери: идите пожирать его. 12:9 μὴ μη not σπήλαιον σπηλαιον cave ὑαίνης υαινης the κληρονομία κληρονομια inheritance μου μου of me; mine ἐμοὶ εμοι me ἢ η or; than σπήλαιον σπηλαιον cave κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him βαδίσατε βαδιζω gather πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field καὶ και and; even ἐλθέτωσαν ερχομαι come; go τοῦ ο the φαγεῖν φαγω swallow; eat αὐτήν αυτος he; him 12:9 הַ ha הַ the עַ֨יִט ʕˌayiṭ עַיִט bird of prey צָב֤וּעַ ṣāvˈûₐʕ צָבוּעַ hyena נַחֲלָתִי֙ naḥᵃlāṯˌî נַחֲלָה heritage לִ֔י lˈî לְ to הַ ha הַ the עַ֖יִט ʕˌayiṭ עַיִט bird of prey סָבִ֣יב sāvˈîv סָבִיב surrounding עָלֶ֑יהָ ʕālˈeʸhā עַל upon לְכ֗וּ lᵊḵˈû הלך walk אִסְפ֛וּ ʔisᵊfˈû אסף gather כָּל־ kol- כֹּל whole חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field הֵתָ֥יוּ hēṯˌāyû אתה come לְ lᵊ לְ to אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food 12:9. numquid avis discolor hereditas mea mihi numquid avis tincta per totum venite congregamini omnes bestiae terrae properate ad devorandum Is my inheritance to me as a speckled bird? is it as a bird dyed throughout? come ye, assemble yourselves, all ye beasts of the earth, make haste to devour. 9. Is mine heritage unto me as a speckled bird of prey? are the birds of prey against her round about? go ye, assemble all the beasts of the field, bring them to devour. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9: На птиц, отличающихся разноцветным блестящим оперением, обыкновенно нападают другие птицы (Tacit., Annal., VI:28; Sueton., Caisar, 81; Plinii hist. natur., X, 17). Adam Clarke: Commentary on the Bible - 1831 12:9: Is unto me as a speckled bird - A bird of divers colors. This is a people who have corrupted the worship of the true God with heathenish rites and ceremonies; therefore, the different nations, (see Jer 12:10; whose gods and forms of worship they have adopted shall come and spoil them. As far as you have followed the surrounding nations in their worship, so far shall they prevail over your state. Every one shall take that which is his own; and wherever he finds his own gods, he will consider the land consecrated to them, and take it as his property, because those very gods are the objects of his worship. The fable of the daw and borrowed plumes is no mean illustration of this passage. Dahler translates the whole verse thus: - Birds of prey! inundate with blood my heritage. Birds of prey! come against her from all sides. Run together in crowds, ye savage beasts! Come to the carnage! Albert Barnes: Notes on the Bible - 1834 12:9 Rather, "Is My heritage unto Me as a speckled bird? Are the birds upon her round about? Come, assemble all the wild beasts: bring them to devour her." By "a speckled" or parti-colored "bird" is probably meant some kind of vulture. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:9: Mine: Or rather, as the learned Bochart renders, "Is then my heritage (people) to me as a fierce hyena? Is there a wild beast all around upon her?" i. e., the land of Canaan. The hyena is a kind of wolf, a little bigger than a mastiff; colour grey, streaked with black. it is of a solitary and savage disposition. speckled bird: or, a bird having talons the birds: Jer 2:15; Kg2 24:2; Eze 16:36, Eze 16:37, Eze 23:22-25; Rev 17:16 come ye: Jer 7:33; Isa 56:9; Eze 39:17-20; Rev 19:17, Rev 19:18 come: or, cause them to come Geneva 1599 12:9 My heritage [is] to me [as] a (i) speckled bird, the birds around [are] against her; come ye, assemble all the beasts of the field, come to devour. (i) Instead of bearing my livery and wearing only my colours, they have change and diversity of colours of their idols and superstitions therefore their enemies as thick as the fowls of the air will come about them to destroy them. John Gill 12:9 Mine heritage is unto me as a speckled bird,.... Or, "is not mine heritage unto me as a speckled bird?" (b) as a bird of various colours, delightful to look at, as the peacock, so Jerom interprets it here; it was so formerly, but not so now; or as a bird of various colours, and unusual, which other birds get about, look on, hate, and peck at. Some think this refers to the motley party coloured religion the Jews had embraced, consisting of various rites and ceremonies of the Heathens; on which account they thought they looked beautiful and comely, when they were hated and rejected of God for them; but the word signifies rather to be dipped or stained, as with blood, and so denotes a bird of prey that is stained with the blood of others; a fit emblem of the cruelty of the Jews, in shedding the blood of the prophets. Some, because a word near akin to this signifies a finger, render it a "fingered bird" (c); that is, a bird with talons or claws; like fingers, a ravenous bird, and it comes to the same sense as before. But the Septuagint take it, to be not a bird, but a beast, and render it by the hyena; and which Bochart (d) approves of, since the word in the Arabic language signifies such a creature; and Schindler observes, that with the Arabians, is the name of a creature between a wolf and a middling dog, which agrees with the hyena. The word here used, in the Talmudic (e) language signifies a she leopard or panther, so called from its variety of spots; and is the same, as Maimonides says (f), which, in the Arabic language, is called with the Targumists it is used for a kind of serpents or vipers. So the valley of Tzeboim is rendered, in the Targum, the valley of vipers, 1Kings 13:18. And it is said (g), the word in the text, "this is from a white drop (or seed), and yet it has three hundred and sixty five kinds of colours, according to the number of the days of a solar year.'' The birds round about are against her; or, "are not the birds round about against her?" the birds of prey? they are; meaning the neighbouring nations, that under Nebuchadnezzar came up against Jerusalem to take and destroy it. Come ye, assemble all ye beasts of the field, come to devour; this is an invitation to the enemies of the people of the Jews, comparable for their fierceness and savageness to the beasts of the field, to come and destroy them; and shows that their destruction was by divine permission, and according to the will of God. Compare with this Rev_ 19:18. The Targum interprets it of those that kill with the sword; kings of the earth, and their armies. (b) So V. L. Pagninus, Montanus, Calvin, Jarchi, and Kimchi. (c) "avis digtata", Junius & Tremellius, Piscator, Gusetius; "ales unguibus praedita", Cocceius. (d) Hierozoic. par. 1. l. 3. c. 11. col. 830, 838, 839. (e) T. Bab. Bava Kama, fol. 16. 1. (f) In Misn. Bava Kama, c. 1. sect. 4. (g) Bereshit Rabba, sect. 7. fol. 6. 2. John Wesley 12:9 The birds round about - It is usual for other birds to flock about a strange coloured bird, such as they have not been used to see. Robert Jamieson, A. R. Fausset and David Brown 12:9 speckled bird--Many translate, "a ravenous beast, the hyena"; the corresponding Arabic word means hyena; so the Septuagint. But the Hebrew always elsewhere means "a bird of prey." The Hebrew for "speckled" is from a root "to color"; answering to the Jewish blending together with paganism the altogether diverse Mosaic ritual. The neighboring nations, birds of prey like herself (for she had sinfully assimilated herself to them), were ready to pounce upon her. assemble . . . beasts of . . . field--The Chaldeans are told to gather the surrounding heathen peoples as allies against Judah (Is 56:9; Ezek 34:5).
12:1012:10: Հովի՛ւք բազումք ապականեցին զայգի իմ. եղծի՛ն զբաժին իմ. արարին զվիճակն իմ ցանկալի՛ յանապատ անկոխ. 10 Բազում հովիւներ ապականեցին իմ այգին, ոտնատակ տուին իմ բաժինը, իմ ցանկալի դաշտը խոպան անապատ դարձրին. 10 Շատ հովիւներ իմ այգիս աւերեցին, Իմ բաժինս ոտնակոխ ըրին Եւ իմ ցանկալի վիճակս ամայի անապատի դարձուցին։ Հովիւք բազումք ապականեցին զայգի իմ, եղծին զբաժին իմ. արարին զվիճակն իմ ցանկալի յանապատ անկոխ: 12:10: Հովի՛ւք բազումք ապականեցին զայգի իմ. եղծի՛ն զբաժին իմ. արարին զվիճակն իմ ցանկալի՛ յանապատ անկոխ. 10 Բազում հովիւներ ապականեցին իմ այգին, ոտնատակ տուին իմ բաժինը, իմ ցանկալի դաշտը խոպան անապատ դարձրին. 10 Շատ հովիւներ իմ այգիս աւերեցին, Իմ բաժինս ոտնակոխ ըրին Եւ իմ ցանկալի վիճակս ամայի անապատի դարձուցին։ zohrab-1805▾ eastern-1994▾ western am▾	12:1012:10 Множество пастухов испортили Мой виноградник, истоптали ногами участок Мой; любимый участок Мой сделали пустою степью; 12:10 ποιμένες ποιμην shepherd πολλοὶ πολυς much; many διέφθειραν διαφθειρω deteriorate; ruin τὸν ο the ἀμπελῶνά αμπελων vineyard μου μου of me; mine ἐμόλυναν μολυνω dirty; pollute τὴν ο the μερίδα μερις portion μου μου of me; mine ἔδωκαν διδωμι give; deposit μερίδα μερις portion ἐπιθυμητήν επιθυμητη of me; mine εἰς εις into; for ἔρημον ερημος lonesome; wilderness ἄβατον αβατος untrodden; impassable 12:10 רֹעִ֤ים rōʕˈîm רעה pasture רַבִּים֙ rabbîm רַב much שִֽׁחֲת֣וּ šˈiḥᵃṯˈû שׁחת destroy כַרְמִ֔י ḵarmˈî כֶּרֶם vineyard בֹּסְס֖וּ bōsᵊsˌû בוס tread down אֶת־ ʔeṯ- אֵת [object marker] חֶלְקָתִ֑י ḥelqāṯˈî חֶלְקָה plot of land נָֽתְנ֛וּ nˈāṯᵊnˈû נתן give אֶת־ ʔeṯ- אֵת [object marker] חֶלְקַ֥ת ḥelqˌaṯ חֶלְקָה plot of land חֶמְדָּתִ֖י ḥemdāṯˌî חֶמְדָּה what is desirable לְ lᵊ לְ to מִדְבַּ֥ר miḏbˌar מִדְבָּר desert שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation 12:10. pastores multi demoliti sunt vineam meam conculcaverunt partem meam dederunt portionem meam desiderabilem in desertum solitudinisMany pastors have destroyed my vineyard, they have trodden my portion under foot: they have changed my delightful portion into a desolate wilderness. 10. Many shepherds have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness: 12:10 Множество пастухов испортили Мой виноградник, истоптали ногами участок Мой; любимый участок Мой сделали пустою степью; 12:10 ποιμένες ποιμην shepherd πολλοὶ πολυς much; many διέφθειραν διαφθειρω deteriorate; ruin τὸν ο the ἀμπελῶνά αμπελων vineyard μου μου of me; mine ἐμόλυναν μολυνω dirty; pollute τὴν ο the μερίδα μερις portion μου μου of me; mine ἔδωκαν διδωμι give; deposit μερίδα μερις portion ἐπιθυμητήν επιθυμητη of me; mine εἰς εις into; for ἔρημον ερημος lonesome; wilderness ἄβατον αβατος untrodden; impassable 12:10 רֹעִ֤ים rōʕˈîm רעה pasture רַבִּים֙ rabbîm רַב much שִֽׁחֲת֣וּ šˈiḥᵃṯˈû שׁחת destroy כַרְמִ֔י ḵarmˈî כֶּרֶם vineyard בֹּסְס֖וּ bōsᵊsˌû בוס tread down אֶת־ ʔeṯ- אֵת [object marker] חֶלְקָתִ֑י ḥelqāṯˈî חֶלְקָה plot of land נָֽתְנ֛וּ nˈāṯᵊnˈû נתן give אֶת־ ʔeṯ- אֵת [object marker] חֶלְקַ֥ת ḥelqˌaṯ חֶלְקָה plot of land חֶמְדָּתִ֖י ḥemdāṯˌî חֶמְדָּה what is desirable לְ lᵊ לְ to מִדְבַּ֥ר miḏbˌar מִדְבָּר desert שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation 12:10. pastores multi demoliti sunt vineam meam conculcaverunt partem meam dederunt portionem meam desiderabilem in desertum solitudinis Many pastors have destroyed my vineyard, they have trodden my portion under foot: they have changed my delightful portion into a desolate wilderness. 10. Many shepherds have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10: Чужие пастыри, т. е. цари и князья причинили много бед Иудейскому государству в 9-й год правления царя Иоакима (4: Цар. XXIV:1: и сл.). В это время и сказана, очевидно, речь пророка. Adam Clarke: Commentary on the Bible - 1831 12:10: Many pastors have destroyed my vineyard - My people have had many kinds of enemies which have fed upon their richest pastures; the Philistines, the Moabites, Ammonites, Assyrians, Egyptians. and now the Chaldeans. Albert Barnes: Notes on the Bible - 1834 12:10: Nebuchadnezzar and his confederate kings trampled Judah under foot, as heedless of the ruin they were inflicting as the shepherds would be who led their flocks to browse in spring upon the tender shoots of the vine. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:10: pastors: Jer 6:3, Jer 25:9, Jer 39:3 my vineyard: Psa 80:8-16; Isa 5:1-7; Luk 20:9-16 trodden: Isa 43:28, Isa 63:18; Lam 1:10, Lam 1:11; Luk 21:14; Rev 11:2 pleasant portion: Heb. portion of desire, Jer 3:19 Geneva 1599 12:10 Many shepherds have destroyed my (k) vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. (k) He prophecies of the destruction of Jerusalem, by the captain of Nebuchadnezzar, whom he calls pastors. John Gill 12:10 Many pastors have destroyed my vineyard,.... This is a metaphor which is often used of the people of Israel and Judah; see Ps 80:8, the pastors that destroyed them are not their own governors, civil or religious, but Heathen princes, Nebuchadnezzar and his generals. So the Targum paraphrases it, "many kings slay my people;'' so Kimchi and Ben Melech. They have trodden my portion under foot; the people of the Jews, that were his portion, and before called his heritage; whom the Chaldeans subdued, and reduced to extreme servitude and bondage; and were as the dirt under their feet, greatly oppressed and despised. They have made my pleasant portion a desolate wilderness; by pulling down stately edifices, unwalling of towers, and destroying men; so that there were none to manure the fields, to dress the vineyards, and keep gardens and orchards in good case; but all were come to ruin and what before was a delightful paradise was now like an heath or desert. John Wesley 12:10 A wilderness - They have caused God to turn the country which he had chosen for his portion, into a wilderness. Robert Jamieson, A. R. Fausset and David Brown 12:10 pastors--the Babylonian leaders (compare Jer 12:12; Jer 6:3). my vineyard-- (Is 5:1, Is 5:5). trodden my portion-- (Is 63:18).
12:1112:11: եդաւ յապականութիւն կորստեան։ Վասն իմ ապականեցաւ ապականութեամբ ամենայն երկիր. զի ո՛չ ընդ հուպ արարի հատուցանել. զի ո՛չ գոյ մարդ որ դնէ ՚ի սրտի[11138]։ [11138] ՚Ի բազումս պակասի. Ամենայն երկիր. զի ոչ ընդ հուպ արարի հատուցանել. զի ոչ գոյ։ 11 այն ենթարկուեց աւերի ու ապականութեան: Ողջ երկիրն իմ պատճառով քայքայուեց ու քանդուեց, որովհետեւ իմ սրտին մօտ չհամարեցի պարտահատոյց լինել, եւ չկայ մէկը, որի սիրտը ցաւի դրա համար: 11 Զանիկա ամայութեան դարձուցին, Որը ամայի ըլլալով իմ առջեւս սուգ բռնեց։Բոլոր երկիրը ամայացաւ, Քանզի մարդ մը չկայ, որ այս բաներուն մասին մտածէ։ ^[239]Եդաւ յապականութիւն կորստեան. վասն իմ ապականեցաւ ապականութեամբ ամենայն երկիր,`` զի ոչ գոյ մարդ որ դնէ ի սրտի: 12:11: եդաւ յապականութիւն կորստեան։ Վասն իմ ապականեցաւ ապականութեամբ ամենայն երկիր. զի ո՛չ ընդ հուպ արարի հատուցանել. զի ո՛չ գոյ մարդ որ դնէ ՚ի սրտի[11138]։ [11138] ՚Ի բազումս պակասի. Ամենայն երկիր. զի ոչ ընդ հուպ արարի հատուցանել. զի ոչ գոյ։ 11 այն ենթարկուեց աւերի ու ապականութեան: Ողջ երկիրն իմ պատճառով քայքայուեց ու քանդուեց, որովհետեւ իմ սրտին մօտ չհամարեցի պարտահատոյց լինել, եւ չկայ մէկը, որի սիրտը ցաւի դրա համար: 11 Զանիկա ամայութեան դարձուցին, Որը ամայի ըլլալով իմ առջեւս սուգ բռնեց։Բոլոր երկիրը ամայացաւ, Քանզի մարդ մը չկայ, որ այս բաներուն մասին մտածէ։ zohrab-1805▾ eastern-1994▾ western am▾	12:1112:11 сделали его пустынею, и в запустении он плачет предо Мною; вся земля опустошена, потому что ни один человек не прилагает этого к сердцу. 12:11 ἐτέθη τιθημι put; make εἰς εις into; for ἀφανισμὸν αφανισμος obscurity ἀπωλείας απωλεια destruction; waste δι᾿ δια through; because of ἐμὲ εμε me ἀφανισμῷ αφανισμος obscurity ἠφανίσθη αφανιζω obscure; hide πᾶσα πας all; every ἡ ο the γῆ γη earth; land ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἀνὴρ ανηρ man; husband τιθέμενος τιθημι put; make ἐν εν in καρδίᾳ καρδια heart 12:11 שָׂמָהּ֙ śāmˌāh שׂים put לִ li לְ to שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation אָבְלָ֥ה ʔāvᵊlˌā אבל mourn עָלַ֖י ʕālˌay עַל upon שְׁמֵמָ֑ה šᵊmēmˈā שָׁמֵם desolate נָשַׁ֨מָּה֙ nāšˈammā שׁמם be desolate כָּל־ kol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] אִ֖ישׁ ʔˌîš אִישׁ man שָׂ֥ם śˌām שׂים put עַל־ ʕal- עַל upon לֵֽב׃ lˈēv לֵב heart 12:11. posuerunt eam in dissipationem luxitque super me desolatione desolata est omnis terra quia nullus est qui recogitet cordeThey have laid it waste, and it hath mourned for me. With desolation is all the land made desolate; because there is none that considereth in the heart. 11. They have made it a desolation; it mourneth unto me, being desolate; the whole land is made desolate, because no man layeth it to heart. They have made it desolate, [and being] desolate it mourneth unto me; the whole land is made desolate, because no man layeth [it] to heart: 12:11 сделали его пустынею, и в запустении он плачет предо Мною; вся земля опустошена, потому что ни один человек не прилагает этого к сердцу. 12:11 ἐτέθη τιθημι put; make εἰς εις into; for ἀφανισμὸν αφανισμος obscurity ἀπωλείας απωλεια destruction; waste δι᾿ δια through; because of ἐμὲ εμε me ἀφανισμῷ αφανισμος obscurity ἠφανίσθη αφανιζω obscure; hide πᾶσα πας all; every ἡ ο the γῆ γη earth; land ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἀνὴρ ανηρ man; husband τιθέμενος τιθημι put; make ἐν εν in καρδίᾳ καρδια heart 12:11 שָׂמָהּ֙ śāmˌāh שׂים put לִ li לְ to שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation אָבְלָ֥ה ʔāvᵊlˌā אבל mourn עָלַ֖י ʕālˌay עַל upon שְׁמֵמָ֑ה šᵊmēmˈā שָׁמֵם desolate נָשַׁ֨מָּה֙ nāšˈammā שׁמם be desolate כָּל־ kol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] אִ֖ישׁ ʔˌîš אִישׁ man שָׂ֥ם śˌām שׂים put עַל־ ʕal- עַל upon לֵֽב׃ lˈēv לֵב heart 12:11. posuerunt eam in dissipationem luxitque super me desolatione desolata est omnis terra quia nullus est qui recogitet corde They have laid it waste, and it hath mourned for me. With desolation is all the land made desolate; because there is none that considereth in the heart. 11. They have made it a desolation; it mourneth unto me, being desolate; the whole land is made desolate, because no man layeth it to heart. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 12:11: No man layeth it to heart - Notwithstanding all these desolations, from which the land every where mourns, and which are so plainly the consequences of the people's crimes, no man layeth it to heart, or considereth that these are God's judgments; and that the only way to have them removed is to repent of their sins, and turn to God with all their hearts. Albert Barnes: Notes on the Bible - 1834 12:11: Desolate - The force of the protest lies in this word. Thrice the prophet uses it. Layeth it to heart - Rather, laid it "to heart." The desolate land must put up its silent cry to God, because the people had refused to see the signs of the coming retribution. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:11: made it: Jer 6:8, Jer 9:11, Jer 10:22, Jer 10:25, Jer 19:8 it mourneth: Jer 12:4-8, Jer 14:2, Jer 23:10; Lam. 1:1-5:22; Zac 7:5 layeth: Ecc 7:2; Isa 42:25, Isa 57:1; Mal 2:2 Geneva 1599 12:11 They have made it desolate, [and being] desolate it mourneth to me; the whole land is made desolate, because no man layeth (l) [it] to heart. (l) Because no man regards my word, or the plagues that I have sent on the land. John Gill 12:11 They have made it desolate,.... Which is repeated to denote the certainty of it; astonishment at it, and that it might be observed: and being desolate it mourneth unto me; not the inhabitants of it for their sins, the cause of this desolation; but the land itself, because of the calamities upon it; it crying to God, in its way, for a restoration to its former beauty and glory. The whole land is made desolate; it was not only the case of Jerusalem, and the parts adjacent, but even of the whole land of Judea: because no man layeth it to heart, took any notice of the judgment threatened, foretold by the prophets; nor repented of their sins, for which they were threatened with such a desolation; nor even were properly affected with the destruction itself; the earth seemed more sensible of it than they were; this expresses the great stupidity of this people. John Wesley 12:11 They - Heb. He hath made it desolate: but it cannot be meant of God, for it is God that speaketh, and God is he mentioned in the next words; it must therefore either be understood of Nebuchadnezzar, the instrumental cause; or (one number being put for another) of the people or the rulers as the meritorious cause, and in that rueful state into which their sins had brought it, it cried onto God. Because - And one great cause of this sore judgment was, the peoples not seriously considering what God had done or was doing against it. Robert Jamieson, A. R. Fausset and David Brown 12:11 mourneth unto me--that is, before Me. EICHORN translates, "by reason of Me," because I have given it to desolation (Jer 12:7). because no man layeth it to heart--because none by repentance and prayer seek to deprecate God's wrath. Or, "yet none lays it to heart"; as in Jer 5:3 [CALVIN].
12:1212:12: Ընդ ամենայն ելս անապատի անցի՛ն չուառացեալք. զի սուր Տեառն կերիցէ՛ ՚ի ծագաց մինչեւ ՚ի ծագս երկրի, եւ ո՛չ գոյ խաղաղութիւն ամենայն մարմնոյ[11139]։ [11139] Բազումք. Անցին թշուառացեալք... եւ ոչ գոյր խաղաղութիւն ամենայն մարդոյ։ 12 Թշուառացած՝ մարդիկ անցան անապատի բոլոր ճանապարհներով[67], քանզի երկրի մի ծայրից մինչեւ միւսը Տիրոջ սուրն է մաշում, ոչ մի մարմնի համար հանգիստ չկայ:[67] 67. Եբրայերէն՝ անապատի բոլոր բլուրների վրայ աւարառուներ եկան: 12 Անապատին բոլոր բլուրներուն վրայ աւարառուներ եկան. Վասն զի Տէրոջը սուրը կ’ուտէ Երկրին մէկ ծայրէն մինչեւ միւս ծայրը։Ոեւէ մարմնի խաղաղութիւն չկայ։ Ընդ ամենայն ելս անապատի ^[240]անցին թշուառացեալք``. զի սուր Տեառն կերիցէ ի ծագաց մինչեւ ի ծագս երկրի, եւ ոչ գոյ խաղաղութիւն ամենայն մարմնոյ: 12:12: Ընդ ամենայն ելս անապատի անցի՛ն չուառացեալք. զի սուր Տեառն կերիցէ՛ ՚ի ծագաց մինչեւ ՚ի ծագս երկրի, եւ ո՛չ գոյ խաղաղութիւն ամենայն մարմնոյ[11139]։ [11139] Բազումք. Անցին թշուառացեալք... եւ ոչ գոյր խաղաղութիւն ամենայն մարդոյ։ 12 Թշուառացած՝ մարդիկ անցան անապատի բոլոր ճանապարհներով[67], քանզի երկրի մի ծայրից մինչեւ միւսը Տիրոջ սուրն է մաշում, ոչ մի մարմնի համար հանգիստ չկայ: [67] 67. Եբրայերէն՝ անապատի բոլոր բլուրների վրայ աւարառուներ եկան: 12 Անապատին բոլոր բլուրներուն վրայ աւարառուներ եկան. Վասն զի Տէրոջը սուրը կ’ուտէ Երկրին մէկ ծայրէն մինչեւ միւս ծայրը։Ոեւէ մարմնի խաղաղութիւն չկայ։ zohrab-1805▾ eastern-1994▾ western am▾	12:1212:12 На все горы в пустыне пришли опустошители; ибо меч Господа пожирает {всё} от одного края земли до другого: нет мира ни для какой плоти. 12:12 ἐπὶ επι in; on πᾶσαν πας all; every διεκβολὴν διεκβολη in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἦλθον ερχομαι come; go ταλαιπωροῦντες ταλαιπωρεω wretched ὅτι οτι since; that μάχαιρα μαχαιρα short sword τοῦ ο the κυρίου κυριος lord; master καταφάγεται κατεσθιω consume; eat up ἀπ᾿ απο from; away ἄκρου ακρον top; tip τῆς ο the γῆς γη earth; land ἕως εως till; until ἄκρου ακρον top; tip τῆς ο the γῆς γη earth; land οὐκ ου not ἔστιν ειμι be εἰρήνη ειρηνη peace πάσῃ πας all; every σαρκί σαρξ flesh 12:12 עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole שְׁפָיִ֣ם šᵊfāyˈim שְׁפִי track בַּ ba בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert בָּ֚אוּ ˈbāʔû בוא come שֹֽׁדְדִ֔ים šˈōḏᵊḏˈîm שׁדד despoil כִּ֣י kˈî כִּי that חֶ֤רֶב ḥˈerev חֶרֶב dagger לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH אֹֽכְלָ֔ה ʔˈōḵᵊlˈā אכל eat מִ mi מִן from קְצֵה־ qᵊṣē- קָצֶה end אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֵ֥ין ʔˌên אַיִן [NEG] שָׁלֹ֖ום šālˌôm שָׁלֹום peace לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בָּשָֽׂר׃ ס bāśˈār . s בָּשָׂר flesh 12:12. super omnes vias deserti venerunt vastatores quia gladius Domini devoravit ab extremo terrae usque ad extremum eius non est pax universae carniThe spoilers are come upon all the ways of the wilderness, for the sword of the Lord shall devour from one end of the land to the other end thereof: there is no peace for all flesh. 12. Spoilers are come upon all the bare heights in the wilderness: for the sword of the LORD devoureth from the one end of the land even to the other end of the land: no flesh hath peace. The spoilers are come upon all high places through the wilderness: for the sword of the LORD shall devour from the [one] end of the land even to the [other] end of the land: no flesh shall have peace: 12:12 На все горы в пустыне пришли опустошители; ибо меч Господа пожирает {всё} от одного края земли до другого: нет мира ни для какой плоти. 12:12 ἐπὶ επι in; on πᾶσαν πας all; every διεκβολὴν διεκβολη in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἦλθον ερχομαι come; go ταλαιπωροῦντες ταλαιπωρεω wretched ὅτι οτι since; that μάχαιρα μαχαιρα short sword τοῦ ο the κυρίου κυριος lord; master καταφάγεται κατεσθιω consume; eat up ἀπ᾿ απο from; away ἄκρου ακρον top; tip τῆς ο the γῆς γη earth; land ἕως εως till; until ἄκρου ακρον top; tip τῆς ο the γῆς γη earth; land οὐκ ου not ἔστιν ειμι be εἰρήνη ειρηνη peace πάσῃ πας all; every σαρκί σαρξ flesh 12:12 עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole שְׁפָיִ֣ם šᵊfāyˈim שְׁפִי track בַּ ba בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert בָּ֚אוּ ˈbāʔû בוא come שֹֽׁדְדִ֔ים šˈōḏᵊḏˈîm שׁדד despoil כִּ֣י kˈî כִּי that חֶ֤רֶב ḥˈerev חֶרֶב dagger לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH אֹֽכְלָ֔ה ʔˈōḵᵊlˈā אכל eat מִ mi מִן from קְצֵה־ qᵊṣē- קָצֶה end אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֵ֥ין ʔˌên אַיִן [NEG] שָׁלֹ֖ום šālˌôm שָׁלֹום peace לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בָּשָֽׂר׃ ס bāśˈār . s בָּשָׂר flesh 12:12. super omnes vias deserti venerunt vastatores quia gladius Domini devoravit ab extremo terrae usque ad extremum eius non est pax universae carni The spoilers are come upon all the ways of the wilderness, for the sword of the Lord shall devour from one end of the land to the other end thereof: there is no peace for all flesh. 12. Spoilers are come upon all the bare heights in the wilderness: for the sword of the LORD devoureth from the one end of the land even to the other end of the land: no flesh hath peace. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 12:12: The sword of the Lord shall devour - It is the sword of the Lord that has devoured, and will devour: this is what no man layeth to heart. They think these things come in the course of events. Albert Barnes: Notes on the Bible - 1834 12:12: Through - in. Even these remote scaurs do not escape, polluted as they had been by the nation's idolatries. Shall devour - Or, devoureth. These hosts of war come as Yahweh's sword. No flesh shall have peace - "Flesh" in Gen 6:3 means mankind as sinners; here, Judah. "Peace" in Hebrew has the wider signification of "welfare, happiness." Hence, their salutation in life was, "Peace be to thee," and in death "In Peace" was engraved upon their sepulchres. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:12: spoilers: Jer 4:11-15, Jer 9:19-21 the sword: Jer 15:2, Jer 34:17, Jer 47:6, Jer 48:2; Lev 26:33; Isa 34:6, Isa 66:15, Isa 66:16; Eze 5:2; Eze 14:17; Amo 9:4; Zep 2:12; Rev 19:16-21 no: Isa 57:21; Mat 24:21, Mat 24:22; Rev 6:4 John Gill 12:12 The spoilers are come upon all high places through the wilderness,.... Of Judea; or which lay between Chaldea and Judea, through which the Chaldean army came; called here the "spoilers", because they spoiled and plundered all places where they came; nor could the high, strong, and fortified places withstand them, or escape their ravage and fury. De Dieu renders it, "upon all the plains in the wilderness"; where was pasture, land for cattle, as Kimchi serves; which were trodden down and spoiled by the soldiers, and made forage of. For the sword of the Lord shall devour from the one end; of the land even the other end of the land; the sword of the Chaldeans is called the sword of the Lord, because it was drawn by his order and appointment, and was succeeded by him to do execution; and the calamity which it brought upon the land reached from one end of it to the other, so general and; extensive it was. No flesh shall have peace; no inhabitant of Judea shall be in safety, but be exposed to the sword, or to captivity. John Wesley 12:12 Are come - The prophet, as usual, speaks of a thing as already done, which was very shortly to be done. No flesh - No rank or order of men. Robert Jamieson, A. R. Fausset and David Brown 12:12 high places--Before, He had threatened the plains; now, the hills. wilderness--not an uninhabited desert, but high lands of pasturage, lying between Judea and Chaldea (Jer 4:11).
12:1312:13: Ցորեան սերմանեցէք, եւ փո՛ւշ հնձեսջիք. եւ վիճակքն ձեր ո՛չ եղիցին ձեզ յօգուտ։ Յամօ՛թ լերուք ՚ի պարծանաց ձերոց՝ ՚ի նախատանաց առաջի Տեառն[11140]։ [11140] Ոսկան. Եւ մի՛ փուշ հնձեսջիք։ 13 Ցորեն ցանեցիք, սակայն փուշ էք հնձելու, եւ ձեր անդաստանները օգուտ չեն տալու ձեզ[68]: Ձեր հպարտութիւնն ամօթանքի է փոխուելու այն նախատինքից, որ կրելու էք Տիրոջ առաջ:[68] 68. Եբրայերէն՝ աշխատանք թափեցին, սակայն օգուտ չպիտի տեսնեն Տիրոջ բուռն բարկութեան պատճառով: 13 Ցորեն ցանեցին, բայց փուշ պիտի հնձեն. Աշխատանք թափեցին, բայց օգուտ պիտի չտեսնեն. Տէրոջը սաստիկ բարկութեանը պատճառով Ձեր արդիւնքներէն պիտի ամչնաք։ ^[241]Ցորեան սերմանեցէք, եւ փուշ հնձեսջիք. եւ վիճակքն ձեր ոչ եղիցին ձեզ յօգուտ. յամօթ լերուք ի պարծանաց ձերոց` ի նախատանաց առաջի Տեառն: 12:13: Ցորեան սերմանեցէք, եւ փո՛ւշ հնձեսջիք. եւ վիճակքն ձեր ո՛չ եղիցին ձեզ յօգուտ։ Յամօ՛թ լերուք ՚ի պարծանաց ձերոց՝ ՚ի նախատանաց առաջի Տեառն[11140]։ [11140] Ոսկան. Եւ մի՛ փուշ հնձեսջիք։ 13 Ցորեն ցանեցիք, սակայն փուշ էք հնձելու, եւ ձեր անդաստանները օգուտ չեն տալու ձեզ[68]: Ձեր հպարտութիւնն ամօթանքի է փոխուելու այն նախատինքից, որ կրելու էք Տիրոջ առաջ: [68] 68. Եբրայերէն՝ աշխատանք թափեցին, սակայն օգուտ չպիտի տեսնեն Տիրոջ բուռն բարկութեան պատճառով: 13 Ցորեն ցանեցին, բայց փուշ պիտի հնձեն. Աշխատանք թափեցին, բայց օգուտ պիտի չտեսնեն. Տէրոջը սաստիկ բարկութեանը պատճառով Ձեր արդիւնքներէն պիտի ամչնաք։ zohrab-1805▾ eastern-1994▾ western am▾	12:1312:13 Они сеяли пшеницу, а пожали терны; измучились, и не получили никакой пользы; постыдитесь же таких прибытков ваших по причине пламенного гнева Господа. 12:13 σπείρατε σπειρω sow πυροὺς πυρος and; even ἀκάνθας ακανθα brier θερίσατε θεριζω harvest; reap οἱ ο the κλῆροι κληρος lot; allotment αὐτῶν αυτος he; him οὐκ ου not ὠφελήσουσιν ωφελεω useful; assist αὐτούς αυτος he; him αἰσχύνθητε αισχυνω shame; ashamed ἀπὸ απο from; away καυχήσεως καυχησις boasting ὑμῶν υμων your ἀπὸ απο from; away ὀνειδισμοῦ ονειδισμος disparaging; reproach ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master 12:13 זָרְע֤וּ zārᵊʕˈû זרע sow חִטִּים֙ ḥiṭṭîm חִטָּה wheat וְ wᵊ וְ and קֹצִ֣ים qōṣˈîm קֹוץ thorn-bush קָצָ֔רוּ qāṣˈārû קצר harvest נֶחְל֖וּ neḥlˌû חלה become weak לֹ֣א lˈō לֹא not יֹועִ֑לוּ yôʕˈilû יעל profit וּ û וְ and בֹ֨שׁוּ֙ vˈōšû בושׁ be ashamed מִ mi מִן from תְּבוּאֹ֣תֵיכֶ֔ם ttᵊvûʔˈōṯêḵˈem תְּבוּאָה yield מֵ mē מִן from חֲרֹ֖ון ḥᵃrˌôn חָרֹון anger אַף־ ʔaf- אַף nose יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 12:13. seminaverunt triticum et spinas messuerunt hereditatem acceperunt et non eis proderit confundemini a fructibus vestris propter iram furoris DominiThey have sown wheat, and reaped thorns: they have received an inheritance, and it shall not profit them: you shall be ashamed of your fruits, because of the fierce wrath of the Lord. 13. They have sown wheat, and have reaped thorns; they have put themselves to pain, and profit nothing: and ye shall be ashamed of your fruits, because of the fierce anger of the LORD. They have sown wheat, but shall reap thorns: they have put themselves to pain, [but] shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD: 12:13 Они сеяли пшеницу, а пожали терны; измучились, и не получили никакой пользы; постыдитесь же таких прибытков ваших по причине пламенного гнева Господа. 12:13 σπείρατε σπειρω sow πυροὺς πυρος and; even ἀκάνθας ακανθα brier θερίσατε θεριζω harvest; reap οἱ ο the κλῆροι κληρος lot; allotment αὐτῶν αυτος he; him οὐκ ου not ὠφελήσουσιν ωφελεω useful; assist αὐτούς αυτος he; him αἰσχύνθητε αισχυνω shame; ashamed ἀπὸ απο from; away καυχήσεως καυχησις boasting ὑμῶν υμων your ἀπὸ απο from; away ὀνειδισμοῦ ονειδισμος disparaging; reproach ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master 12:13 זָרְע֤וּ zārᵊʕˈû זרע sow חִטִּים֙ ḥiṭṭîm חִטָּה wheat וְ wᵊ וְ and קֹצִ֣ים qōṣˈîm קֹוץ thorn-bush קָצָ֔רוּ qāṣˈārû קצר harvest נֶחְל֖וּ neḥlˌû חלה become weak לֹ֣א lˈō לֹא not יֹועִ֑לוּ yôʕˈilû יעל profit וּ û וְ and בֹ֨שׁוּ֙ vˈōšû בושׁ be ashamed מִ mi מִן from תְּבוּאֹ֣תֵיכֶ֔ם ttᵊvûʔˈōṯêḵˈem תְּבוּאָה yield מֵ mē מִן from חֲרֹ֖ון ḥᵃrˌôn חָרֹון anger אַף־ ʔaf- אַף nose יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 12:13. seminaverunt triticum et spinas messuerunt hereditatem acceperunt et non eis proderit confundemini a fructibus vestris propter iram furoris Domini They have sown wheat, and reaped thorns: they have received an inheritance, and it shall not profit them: you shall be ashamed of your fruits, because of the fierce wrath of the Lord. 13. They have sown wheat, and have reaped thorns; they have put themselves to pain, and profit nothing: and ye shall be ashamed of your fruits, because of the fierce anger of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 12:13: They have sown wheat, but shall reap thorns - All their projects shall fail: none of their enterprises shall succeed. They are enemies to God, and therefore cannot have his blessing. Albert Barnes: Notes on the Bible - 1834 12:13: Shall reap ... shall not profit - Rather, have reaped ... have profited nothing. The force of the proverb is that all their labors had ended only in disappointment. And they shall be ashamed of your Rev_enues - Or, yea, be ashamed of your produce - the produce of the fields. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:13: sown: Lev 26:16; Deu 28:38; Mic 6:15; Hag 1:6, Hag 2:16, Hag 2:17 put: Jer 3:23-25; Isa 30:1-6, Isa 31:1-3, Isa 55:2; Hab 2:13; Rom 6:21 they: or, ye Geneva 1599 12:13 (m) They have sown wheat, but shall reap thorns: they (n) have put themselves to pain, [but] shall not profit: and they shall be ashamed of (o) your revenues because of the fierce anger of the LORD. (m) That is, the prophets. (n) They lamented the sins of the people. (o) For instead of amendment, you grew worse and worse, as God's plagues testified. John Gill 12:13 They have sown wheat, but shall reap thorns,.... Which may be understood literally, the land of Judea being cursed for their sins, and become barren and unfruitful, as the earth originally was for the sin of the first man, Gen 3:19, or rather figuratively, which some interpret of the prophets as Kimchi, sowing the good seed of the word among the Jews; but it did not take place in them, and bring forth fruit; instead thereof thorns sprung up, or evil works were done by them, comparable thereunto; but it seems better to understand it of the people; not, as Jarchi, of their prayers, which were not accepted, because unattended with repentance and good works; but of their schemes, which they thought were prudently laid, in forming an alliance with Egypt, and sending thither for help against the Chaldeans, but all in vain; these proved in the issue like thorns, grievous and vexatious to them. The Septuagint version reads imperatively, "sow ye": and Jarchi makes mention of a copy, in which the word was pointed as to be so read, as in Hos 10:12, and may be understood ironically. The Targum is, "be ye not like those who sow wheat in untilled land, and can gather nothing but thorns.'' They have put themselves to pain, but shall not profit; were at a great deal of pains and trouble to make Egypt their ally, and send thither for assistance, and all to no purpose. Kimchi's father interprets this of their uneasiness and grief, at parting with so much money to the king of Egypt, without having any advantage by it; which is to be preferred to the sense Jarchi gives, of the people crying to God, and grieving because not regarded by him. Some render the words, "they have got an inheritance", as the Vulgate Latin; the land of Canaan, but they will not be able to keep it; it shall no longer be theirs, or any advantage to them. And they shall be ashamed of your revenues; not the prophets of the evil works of the people, but rather the people of their own evil works; and, particularly, of their schemes, counsels, and preparations, to secure themselves against the enemy; of their alliances with other nations, and of vain confidences; the success not answering to the pains and expense they had been at; but these failing and disappointing them, would fill them with shame and confusion. Because of the fierce anger of the Lord; against which there was no standing; this being infinitely more powerful than the Chaldean army, by the means of which it came upon them, and from which no schemes and alliances could protect them. John Wesley 12:13 Shall not profit - All the works of their hands, all their counsels and deliberations should be of no profit unto them. Because - The fierce anger of God shall be so shewed, that the returns of their labours or estates, the profits of their trades, shall be so small, that they shall be ashamed of them. Robert Jamieson, A. R. Fausset and David Brown 12:13 Description in detail of the devastation of the land (Mic 6:15). they shall be ashamed of your--The change of persons, in passing from indirect to direct address, is frequent in the prophets. Equivalent to, "Ye shall be put to the shame of disappointment at the smallness of your produce."
12:1412:14: Զի ա՛յսպէս ասէ Տէր, վասն ամենայն դրացեացդ չարաց որ մերձենան ՚ի ժառանգութիւն իմ, զոր բաշխեցի ժողովրդեան իմում Իսրայէլի. Ահաւասիկ ես կորզեցի՛ց զնոսա յերկրէն իւրեանց, եւ զտունն Յուդայ հանից ՚ի միջոյ նոցա[11141]. [11141] Ոմանք. Ժողովրդեան իմոյ Իսրայէլի... հանից ՚ի միջոյ իւրեանց։ 14 Այսպէս է ասում Տէրը բոլոր չար հարեւանների մասին, որոնք ձեռք են մեկնում իմ ժառանգութեանը, որ բաշխեցի Իսրայէլի իմ ժողովրդին. «Ահաւասիկ ես նրանց հեռացնելու եմ իրենց երկրից, Յուդայի տունը եւս հանելու եմ նրանց միջից: 14 Այսպէս կ’ըսէ Տէրը իմ չար դրացիներուս համար, Որոնք իմ ժողովուրդիս՝ Իսրայէլին տուած ժառանգութեան կը դպչին.«Ահա ես զանոնք իրենց երկրին երեսէն պիտի խլեմ, Յուդային տունն ալ անոնց մէջէն պիտի խլեմ։ Զի այսպէս ասէ Տէր վասն ամենայն դրացեացդ չարաց որ մերձենան ի ժառանգութիւն իմ, զոր բաշխեցի ժողովրդեան իմում Իսրայելի. Ահաւասիկ ես կորզեցից զնոսա յերկրէն իւրեանց, եւ զտունն Յուդայ հանից ի միջոյ նոցա: 12:14: Զի ա՛յսպէս ասէ Տէր, վասն ամենայն դրացեացդ չարաց որ մերձենան ՚ի ժառանգութիւն իմ, զոր բաշխեցի ժողովրդեան իմում Իսրայէլի. Ահաւասիկ ես կորզեցի՛ց զնոսա յերկրէն իւրեանց, եւ զտունն Յուդայ հանից ՚ի միջոյ նոցա[11141]. [11141] Ոմանք. Ժողովրդեան իմոյ Իսրայէլի... հանից ՚ի միջոյ իւրեանց։ 14 Այսպէս է ասում Տէրը բոլոր չար հարեւանների մասին, որոնք ձեռք են մեկնում իմ ժառանգութեանը, որ բաշխեցի Իսրայէլի իմ ժողովրդին. «Ահաւասիկ ես նրանց հեռացնելու եմ իրենց երկրից, Յուդայի տունը եւս հանելու եմ նրանց միջից: 14 Այսպէս կ’ըսէ Տէրը իմ չար դրացիներուս համար, Որոնք իմ ժողովուրդիս՝ Իսրայէլին տուած ժառանգութեան կը դպչին.«Ահա ես զանոնք իրենց երկրին երեսէն պիտի խլեմ, Յուդային տունն ալ անոնց մէջէն պիտի խլեմ։ zohrab-1805▾ eastern-1994▾ western am▾	12:1412:14 Так говорит Господь обо всех злых Моих соседях, нападающих на удел, который Я дал в наследие народу Моему, Израилю: вот, Я исторгну их из земли их, и дом Иудин исторгну из среды их. 12:14 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master περὶ περι about; around πάντων πας all; every τῶν ο the γειτόνων γειτων countryman; neighborhood women τῶν ο the πονηρῶν πονηρος harmful; malignant τῶν ο the ἁπτομένων απτομαι grasp; touch τῆς ο the κληρονομίας κληρονομια inheritance μου μου of me; mine ἧς ος who; what ἐμέρισα μεριζω apportion; allocate τῷ ο the λαῷ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀποσπῶ αποσπαω draw out αὐτοὺς αυτος he; him ἀπὸ απο from; away τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him καὶ και and; even τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas ἐκβαλῶ εκβαλλω expel; cast out ἐκ εκ from; out of μέσου μεσος in the midst; in the middle αὐτῶν αυτος he; him 12:14 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole שְׁכֵנַי֙ šᵊḵēnˌay שָׁכֵן inhabitant הָֽ hˈā הַ the רָעִ֔ים rāʕˈîm רַע evil הַ ha הַ the נֹּֽגְעִים֙ nnˈōḡᵊʕîm נגע touch בַּֽ bˈa בְּ in † הַ the נַּחֲלָ֔ה nnaḥᵃlˈā נַחֲלָה heritage אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִנְחַ֥לְתִּי hinḥˌaltî נחל take possession אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֖י ʕammˌî עַם people אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִ֤י hinnˈî הִנֵּה behold נֹֽתְשָׁם֙ nˈōṯᵊšām נתשׁ root out מֵ mē מִן from עַ֣ל ʕˈal עַל upon אַדְמָתָ֔ם ʔaḏmāṯˈām אֲדָמָה soil וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah אֶתֹּ֥ושׁ ʔettˌôš נתשׁ root out מִ mi מִן from תֹּוכָֽם׃ ttôḵˈām תָּוֶךְ midst 12:14. haec dicit Dominus adversum omnes vicinos meos pessimos qui tangunt hereditatem quam distribui populo meo Israhel ecce ego evellam eos de terra eorum et domum Iuda evellam de medio eorumThus saith the Lord against all wicked neighbours, that touch the inheritance that I have shared out to my people Israel: Behold I will pluck them out of their land, and I will pluck the house of Juda out of the midst of them. 14. Thus saith the LORD against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit: Behold, I will pluck them up from off their land, and will pluck up the house of Judah from among them. Thus saith the LORD against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them: 12:14 Так говорит Господь обо всех злых Моих соседях, нападающих на удел, который Я дал в наследие народу Моему, Израилю: вот, Я исторгну их из земли их, и дом Иудин исторгну из среды их. 12:14 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master περὶ περι about; around πάντων πας all; every τῶν ο the γειτόνων γειτων countryman; neighborhood women τῶν ο the πονηρῶν πονηρος harmful; malignant τῶν ο the ἁπτομένων απτομαι grasp; touch τῆς ο the κληρονομίας κληρονομια inheritance μου μου of me; mine ἧς ος who; what ἐμέρισα μεριζω apportion; allocate τῷ ο the λαῷ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀποσπῶ αποσπαω draw out αὐτοὺς αυτος he; him ἀπὸ απο from; away τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him καὶ και and; even τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas ἐκβαλῶ εκβαλλω expel; cast out ἐκ εκ from; out of μέσου μεσος in the midst; in the middle αὐτῶν αυτος he; him 12:14 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole שְׁכֵנַי֙ šᵊḵēnˌay שָׁכֵן inhabitant הָֽ hˈā הַ the רָעִ֔ים rāʕˈîm רַע evil הַ ha הַ the נֹּֽגְעִים֙ nnˈōḡᵊʕîm נגע touch בַּֽ bˈa בְּ in † הַ the נַּחֲלָ֔ה nnaḥᵃlˈā נַחֲלָה heritage אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִנְחַ֥לְתִּי hinḥˌaltî נחל take possession אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֖י ʕammˌî עַם people אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִ֤י hinnˈî הִנֵּה behold נֹֽתְשָׁם֙ nˈōṯᵊšām נתשׁ root out מֵ mē מִן from עַ֣ל ʕˈal עַל upon אַדְמָתָ֔ם ʔaḏmāṯˈām אֲדָמָה soil וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah אֶתֹּ֥ושׁ ʔettˌôš נתשׁ root out מִ mi מִן from תֹּוכָֽם׃ ttôḵˈām תָּוֶךְ midst 12:14. haec dicit Dominus adversum omnes vicinos meos pessimos qui tangunt hereditatem quam distribui populo meo Israhel ecce ego evellam eos de terra eorum et domum Iuda evellam de medio eorum Thus saith the Lord against all wicked neighbours, that touch the inheritance that I have shared out to my people Israel: Behold I will pluck them out of their land, and I will pluck the house of Juda out of the midst of them. 14. Thus saith the LORD against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit: Behold, I will pluck them up from off their land, and will pluck up the house of Judah from among them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14-17: Но Господь все-таки приведет в осуществление Свой план о спасении Иудеи. Злые соседи иудеев (Моав, Аммон, Едом и др.) испытают ту же судьбу, что и иудеи, но потом, вместе с иудеями, будут восстановлены в своих уделах. Мало того. Они могут принять веру иудейскую и водвориться среди народа Божия. Это и необходимо, если они хотят быть спасены. Особые замечания. В противоположность мнению некоторых критиков о неподлинности этой главы следует принять во внимание, что предсказание 14–17. о пленении моавитян, аммонитян и др. Навуходоносором, по воле Божией, не пришло в исполнение. Если бы автором ХII-й гл. был иудей, живший после плена, то едва ли он поместил бы в книгу пророчество оставшееся неисполненным. Matthew Henry: Concise Commentary on the Whole Bible - 1706 14 Thus saith the LORD against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them. 15 And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land. 16 And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people. 17 But if they will not obey, I will utterly pluck up and destroy that nation, saith the LORD. The prophets sometimes, in God's name, delivered messages both of judgment and mercy to the nations that bordered on the land of Israel: but here is a message to all those in general who had in their turns been one way or other injurious to God's people, had either oppressed them or triumphed in their being oppressed. Observe, I. What the quarrel was that God had with them. They were his evil neighbours (v. 14), evil neighbours to his church, and what they did against it he took as done against himself, and therefore called them his evil neighbours, that should have been neighbourly to Israel, but were quite otherwise. Note, It is often the lot of good people to live among bad neighbours, that are unkind and provoking to them; and it is bad indeed when they are all so. These evil neighbours were the Moabites, Ammonites Syrians, Edomites, Egyptians, that had been evil neighbours to Israel in helping to debauch them and draw them from God (therefore God calls them his evil neighbours), and now they helped to make them desolate, and joined with the Chaldeans against them. It is just with God to make those the instruments of trouble to us whom we have made instruments of sin. That which God lays to their charge is: They have meddled with the inheritance which I have caused my people Israel to inherit; they unjustly seized that which was none of their own: nay, they sacrilegiously turned that to their own use which was given to God's peculiar people. He that said, Touch not my anointed, said also, "Touch not their inheritance; it is at your peril if you do." Not only the persons but the estates of God's people are under his protection. II. What course he would take with them. 1. He would break the power they had got over his people, and force them to make restitution: I will pluck out the house of Judah from among them. This would be a great favour to God's people, who had either been taken captive by them, or, when they fled to them for shelter, had been detained and made prisoners; but it would be a great mortification to their enemies, who would be like a lion disappointed of his prey. The house of Judah either cannot or will not make any bold struggles towards their own liberty; but God will with a gracious violence pluck them out, will by his Spirit compel them to come out and by his power compel their task-masters to let them go, as he plucked Israel out of Egypt. 2. He would bring upon them the same calamities that they had been instrumental to bring upon his people: I will pluck them out of their land. Judgment began at the house of God, but it did not end there. Nebuchadnezzar, when he had wasted the land of Israel, turned his hand against their evil neighbours and was a scourge to them. III. What mercy God had in store for such of them as would join themselves to him and become his people, v. 15, 16. They had drawn in God's backsliding people to join with them in the service of idols. If now they would be drawn by a returning people to join with them in the service of the true and living God, they should not only have their enmity to the people of God forgiven them, but the distance which they had been kept at before should be removed, and they should be received to stand upon the same level with the Israel of God. This had its accomplishment in part when, after the return out of captivity, many of the people of the lands that had been evil neighbours to Israel became Jews; and it was to have its accomplishment in the conversion of the Gentiles to the faith of Christ. Let not Israel, though injured by them, be implacable towards them, for God is not: After that I have plucked them out, in justice for their sins and in jealousy for the honour of Israel, I will return, will change my way, and have compassion on them. Though, being heathen, they can lay no claim to the mercies of the covenant, yet they shall have benefit by the compassions of the Creator, who will notwithstanding look upon them as the work of his hands. Note, God's controversies with his creatures, though they cannot be disputed, may be accommodated. Those who (as these) have been not only strangers, but enemies in their minds by wicked works, may be reconciled, Col. i. 21. Observe here, 1. What were the terms on which God would show favour to them. It is always provided that they will diligently learn the ways of my people, that is, in general, the ways that they walk in when they conduct themselves as my people (not the crooked ways into which they have turned aside), the ways which my people are directed to take. Note, (1.) There are good ways that are peculiarly the ways of God's people, which however they may differ in the choice of their paths, they are all agreed to walk in. The ways of holiness and heavenly-mindedness, of love and peaceableness, the ways of prayer and sabbath-sanctification, and diligent attendance on instituted ordinances--these, and the like, are the ways of God's people. (2.) Those that would have their lot with God's people, and their last end like theirs, must learn their ways and walk in them, must observe the rule they walk by and conform to that rule they walk by and conform to that rule and go forth by those footsteps. By an intimate conversation with God's people they must learn to do as they do. (3.) It is impossible to learn the ways of God's people as they should be learnt, without a great deal of care and pains. We must diligently observe these ways and diligently obliges ourselves to walk in them, must look diligently (Heb. xii. 15), and work diligently, Luke xiii. 24. In particular, they must learn to give honour to God's name by making all their solemn appeals to him. They must learn to say, The Lord liveth (to own him, to adore him, and to abide by his judgment), as they taught my people to swear by Baal. It was bad enough that they did themselves swear by Baal, worse that they taught God's own people, who had been better taught; and yet, if they will at length reform, they shall be accepted. Observe, [1.] We must not despair of the conversion of the worst; no, not of those who have been instrumental to pervert and debauch others; even they may be brought to repentance, and, if they be, shall find mercy. [2.] Those whom we have been industrious to draw to that which is evil, when God opens their eyes and ours, we should be as industrious to follow in that which is good. It will be a holy revenge upon ourselves to become pupils to those in the way of duty to whom we have been tutors in the was of sin. [3.] The conversion of the deceived may prove a happy occasion of the conversion even of the deceivers. Thus those who fall together into the ditch are sometimes plucked together out of it. 2. What should be the tokens and fruits of this favour when they return to God and God to them. (1.) They shall be restored to and re-established in their own land (v. 15): I will bring them again every man to his heritage. The same hand that plucked them up shall plant them again. (2.) They shall become entitled to the spiritual privileges of God's Israel: "If they will be towardly, and learn the ways of my people, will conform to the rules and confine themselves to the restraints of my family, then shall they be built in the midst of my people. They shall not only be brought among them, to have a name and a place in the house of the Lord, where there was a court for the Gentiles, but they shall be built among them; they shall unite with them; the former enmities shall be slain; they shall be both edified and settled among them." See Isa. lvi. 5-7. Note, Those that diligently learn the ways of God's people shall enjoy the privileges and comforts of his people. IV. What should become of those that were still wedded to their own evil ways, yea, though many of those about them turned to the Lord (v. 17): If there will not obey, if any of them continue to stand it out, I will utterly pluck up and destroy that nation, that family, that particular person, saith the Lord. Those that will not be ruled by the grace of God shall be ruined by the justice of God. And, if disobedient nations shall be destroyed, much more disobedient churches from whom better things are expected. Adam Clarke: Commentary on the Bible - 1831 12:14: Against all mine evil neighbors - All the neighboring nations who have united in desolating Judea shall be desolated in their turn: they also are wicked, and they shall be punished. If I make them executors of my justice, it is to them no proof of my approbation. God often uses one wicked nation to scourge another; and afterwards scourges the scourger by some other scourge. In some places a felon who was condemned to be hanged is made the common hangman for the county; he himself being still under the sentence of death, - Till soon some trusty brother of the trade Shall do for him what he has done for others. Albert Barnes: Notes on the Bible - 1834 12:14: The prophet addresses the spoilers. Evil neighbors - The Syrians, Edomites, Moabites, Ammonites, and Philistines, who at all times took advantage of Judah's weakness. The special mercy to Judah was the prelude to mercy to the whole Gentile world. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:14: am 3401, bc 603 against: Jer 48:26, Jer 48:27, Jer 50:9-17, Jer 51:33-35; Eze 25:3-15; Amo 1:2-15; Zep 2:8-10 that: Jer 2:3, Jer 49:1, Jer 49:7; Psa 105:15; Oba 1:10-16; Zac 1:15, Zac 2:8, Zac 12:2-4 I will: jer 48:1-51:64; Ezek. 25:1-32:32, Eze 35:1-15 and pluck: Jer 3:18, Jer 32:37; Deu 30:3; Psa 106:47; Isa 11:11-16; Eze 28:25, Eze 34:12, Eze 34:13; Eze 36:24, Eze 37:21, Eze 39:27, Eze 39:28; Hos 1:11; Amo 9:14, Amo 9:15; Zep 3:19, Zep 3:20; Zac 10:6-12 Geneva 1599 12:14 Thus saith the LORD against all my evil (p) neighbours, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them. (p) Meaning the wicked enemies of his Church who blasphemed his Name, and whom he would punish after he had delivered his people. John Gill 12:14 Thus saith the Lord against all mine evil neighbours,.... Or, "concerning" (h) them; the Egyptians, Philistines, Moabites, Ammonites, Edomites, Tyre, and Sidon; whom the Lord calls his "neighbours", because they were near the land of Canaan, where his people dwelt, to whom he vouchsafed his presence, and where the temple was in which he took up his residence; and his "evil" neighbours, because they often distressed and afflicted his people. That touch the inheritance which I have caused my people Israel to inherit; meaning not only that they bordered on the land of Canaan, and so might be said to touch it, but that they did hurt unto it; in which sense the word touch is used, Ps 105:15, the land of Canaan was an inheritance which was distributed by lot to the children of Israel, who were a people dear unto the Lord, as this shows; and therefore they that touched them, or their inheritance, as to do them any harm, touched the apple of his eye, and which he resented greatly, Zech 2:8. Behold, I will pluck them out of their land; cause them to be carried captive into other lands, or be destroyed in their own; see Jeremiah chapters forty six through forty nine: and pluck out the house of Judah from among them; such of the Jews they had formerly carried captive, or who had fled to them upon the Chaldean invasion; these the Lord would cause to come forth from among them, and return them to their own land. (h) "de omnibus", Junius & Tremellius, Piscator, Cocceius. John Wesley 12:14 Behold - I will bring the sword upon them also, and they shall be led into captivity; and tho' they may have made inroads upon my people, and carried away some of them, yet I will fetch them out of their captivity. Robert Jamieson, A. R. Fausset and David Brown 12:14 Prophecy as to the surrounding nations, the Syrians, Ammonites, &c., who helped forward Judah's calamity: they shall share her fall; and, on their conversion, they shall share with her in the future restoration. This is a brief anticipation of the predictions in the forty-seventh, forty-eighth, and forty-ninth chapters. touch-- (Zech 2:8). pluck them out . . . pluck out . . . Judah--(Compare end of Jer 12:16). During the thirteen years that the Babylonians besieged Tyre, Nebuchadnezzar, after subduing CÅ“lo-Syria, brought Ammon, Moab, &c., and finally Egypt, into subjection [JOSEPHUS, Antiquities, 10:9.7]. On the restoration of these nations, they were to exchange places with the Jews. The latter were now in the midst of them, but on their restoration they were to be "in the midst of the Jews," that is, as proselytes to the true God (compare Mic 5:7; Zech 14:16). "Pluck them," namely, the Gentile nations: in a bad sense. "Pluck Judah": in a good sense; used to express the force which was needed to snatch Judah from the tyranny of those nations by whom they had been made captives, or to whom they had fled; otherwise they never would have let Judah go. Previously he had been forbidden to pray for the mass of the Jewish people. But here he speaks consolation to the elect remnant among them. Whatever the Jews might be, God keeps His covenant.
12:1512:15: եւ եղիցի յետ հանելոյն զնոսա. դարձա՛յց եւ ողորմեցայց նոցա. եւ բնակեցուցից զնոսա՝ իւրաքանչիւր ՚ի ժառանգութեան իւրում, եւ իւրաքանչիւր յերկրի իւրում[11142]։ [11142] Ոմանք. Յիւրաքանչիւր ժառանգութեան իւրում, եւ յիւ՛՛։ 15 Բայց նրանց արտաքսելուց յետոյ ես նորից պիտի դառնամ ու գթամ նրանց եւ իւրաքանչիւրին բնակեցնեմ իր ժառանգութեան մէջ, ամէն մէկին՝ իր երկրում: 15 Զանոնք խլելէս ետքը Պիտի դառնամ անոնց ողորմիմ Եւ ամէն մէկը՝ իր ժառանգութեանը Ու ամէն մէկը իր երկիրը պիտի դարձնեմ։ Եւ եղիցի յետ հանելոյն զնոսա` դարձայց եւ ողորմեցայց նոցա. եւ բնակեցուցից զնոսա իւրաքանչիւր ի ժառանգութեան իւրում, եւ իւրաքանչիւր յերկրի իւրում: 12:15: եւ եղիցի յետ հանելոյն զնոսա. դարձա՛յց եւ ողորմեցայց նոցա. եւ բնակեցուցից զնոսա՝ իւրաքանչիւր ՚ի ժառանգութեան իւրում, եւ իւրաքանչիւր յերկրի իւրում[11142]։ [11142] Ոմանք. Յիւրաքանչիւր ժառանգութեան իւրում, եւ յիւ՛՛։ 15 Բայց նրանց արտաքսելուց յետոյ ես նորից պիտի դառնամ ու գթամ նրանց եւ իւրաքանչիւրին բնակեցնեմ իր ժառանգութեան մէջ, ամէն մէկին՝ իր երկրում: 15 Զանոնք խլելէս ետքը Պիտի դառնամ անոնց ողորմիմ Եւ ամէն մէկը՝ իր ժառանգութեանը Ու ամէն մէկը իր երկիրը պիտի դարձնեմ։ zohrab-1805▾ eastern-1994▾ western am▾	12:1512:15 Но после того, как Я исторгну их, снова возвращу и помилую их, и приведу каждого в удел его и каждого в землю его. 12:15 καὶ και and; even ἔσται ειμι be μετὰ μετα with; amid τὸ ο the ἐκβαλεῖν εκβαλλω expel; cast out με με me αὐτοὺς αυτος he; him ἐπιστρέψω επιστρεφω turn around; return καὶ και and; even ἐλεήσω ελεεω show mercy; have mercy on αὐτοὺς αυτος he; him καὶ και and; even κατοικιῶ κατοικιζω settle αὐτοὺς αυτος he; him ἕκαστον εκαστος each εἰς εις into; for τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him καὶ και and; even ἕκαστον εκαστος each εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him 12:15 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after נָתְשִׁ֣י noṯšˈî נתשׁ root out אֹותָ֔ם ʔôṯˈām אֵת [object marker] אָשׁ֖וּב ʔāšˌûv שׁוב return וְ wᵊ וְ and רִֽחַמְתִּ֑ים rˈiḥamtˈîm רחם have compassion וַ wa וְ and הֲשִׁבֹתִ֛ים hᵃšivōṯˈîm שׁוב return אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth 12:15. et cum evellero eos convertar et miserebor eorum et reducam eos virum ad hereditatem suam et virum in terram suamAnd when I shall have plucked them out, I will return, and have mercy on them: and will bring them back, every man to his inheritance, and every man into his land. 15. And it shall come to pass, after that I have plucked them up, I will return and have compassion on them; and I will bring them again, every man to his heritage, and every man to his land. And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land: 12:15 Но после того, как Я исторгну их, снова возвращу и помилую их, и приведу каждого в удел его и каждого в землю его. 12:15 καὶ και and; even ἔσται ειμι be μετὰ μετα with; amid τὸ ο the ἐκβαλεῖν εκβαλλω expel; cast out με με me αὐτοὺς αυτος he; him ἐπιστρέψω επιστρεφω turn around; return καὶ και and; even ἐλεήσω ελεεω show mercy; have mercy on αὐτοὺς αυτος he; him καὶ και and; even κατοικιῶ κατοικιζω settle αὐτοὺς αυτος he; him ἕκαστον εκαστος each εἰς εις into; for τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him καὶ και and; even ἕκαστον εκαστος each εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him 12:15 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after נָתְשִׁ֣י noṯšˈî נתשׁ root out אֹותָ֔ם ʔôṯˈām אֵת [object marker] אָשׁ֖וּב ʔāšˌûv שׁוב return וְ wᵊ וְ and רִֽחַמְתִּ֑ים rˈiḥamtˈîm רחם have compassion וַ wa וְ and הֲשִׁבֹתִ֛ים hᵃšivōṯˈîm שׁוב return אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth 12:15. et cum evellero eos convertar et miserebor eorum et reducam eos virum ad hereditatem suam et virum in terram suam And when I shall have plucked them out, I will return, and have mercy on them: and will bring them back, every man to his inheritance, and every man into his land. 15. And it shall come to pass, after that I have plucked them up, I will return and have compassion on them; and I will bring them again, every man to his heritage, and every man to his land. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 12:15: I will return, and have compassion on them - This is a promise of restoration from the captivity, and an intimation also that some of their enemies would turn to the true God with them; learn the ways of his people; that is, would abjure idols, and take Jehovah for their God; and be built in the midst of his people, that is, Jew and Gentile forming one Church of the Most High. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:15: after: Jer 48:47, Jer 49:6, Jer 49:39; Deu 30:3; Isa 23:17, Isa 23:18 heritage: Jer 48:47, Jer 49:6, Jer 49:39; Num 32:18; Deu 3:20 Geneva 1599 12:15 And it shall come to pass, after I have plucked them out I (q) will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land. (q) After I have punished the Gentiles I will have mercy on them. John Gill 12:15 And it shall come to pass, after that I have plucked them out,.... Not the Jews only, but more especially their neighbouring nations; after they have been plucked up and carried captive, and been in captivity some time: I will return, and have compassion on them; or, "have compassion on them again" (i); by returning their captivity, as is promised, Jer 48:47, and I will bring them again, every man to his heritage, and every man to his land; this seems to respect the conversion of the Gentiles in the latter day, when the fulness of them shall be brought in; as the latter part of the preceding verse may more especially regard the conversion of the Jews at the same time, when they shall be gathered out of all nations where they are, and return to their own land. (i) "rursus misereat me illorum", Junius & Tremellius; "rursus miserabor ipsorum", Piscator; "denuo miserabor ipsorum", Cocceius. Robert Jamieson, A. R. Fausset and David Brown 12:15 A promise, applying to Judah, as well as to the nations specified (Amos 9:14). As to Moab, compare Jer 48:47; as to Ammon, Jer 49:6.
12:1612:16: Եւ եղիցի եթէ ուսանելով ուսանիցին զճանապարհ ժողովրդեան իմոյ, երդնուլ յանուն իմ թէ կենդանի՛ է Տէր. որպէս ուսուցին զժողովուրդն իմ երդնուլ ՚ի Բահաղ. եւ շինեսցին ՚ի մէջ ժողովրդեան իմոյ։ 16 Եւ եթէ նրանք լաւ սովորեն իմ ժողովրդի ճանապարհը, երդուեն իմ անունով, թէ կենդանի է Տէրը, ինչպէս որ սովորեցրին իմ ժողովրդին երդուել Բահաղին, ապա նրանք կը հաստատուեն իմ ժողովրդի մէջ: 16 Եթէ անոնք իմ ժողովուրդիս ճամբաները սորվին Ու իմ անունովս երդում ընեն՝ ըսելով ‘Կենդանի է Տէրը’(Ինչպէս անոնք իմ ժողովուրդիս՝ Բահաղի անունովը երդում ընել սորվեցուցին),Այն ատեն իմ ժողովուրդիս մէջ պիտի հաստատուին։ Եւ եղիցի եթէ ուսանելով ուսանիցին զճանապարհ ժողովրդեան իմոյ, երդնուլ յանուն իմ թէ` Կենդանի է Տէր, որպէս ուսուցին զժողովուրդ իմ երդնուլ ի Բահաղ, եւ շինեսցին ի մէջ ժողովրդեան իմոյ: 12:16: Եւ եղիցի եթէ ուսանելով ուսանիցին զճանապարհ ժողովրդեան իմոյ, երդնուլ յանուն իմ թէ կենդանի՛ է Տէր. որպէս ուսուցին զժողովուրդն իմ երդնուլ ՚ի Բահաղ. եւ շինեսցին ՚ի մէջ ժողովրդեան իմոյ։ 16 Եւ եթէ նրանք լաւ սովորեն իմ ժողովրդի ճանապարհը, երդուեն իմ անունով, թէ կենդանի է Տէրը, ինչպէս որ սովորեցրին իմ ժողովրդին երդուել Բահաղին, ապա նրանք կը հաստատուեն իմ ժողովրդի մէջ: 16 Եթէ անոնք իմ ժողովուրդիս ճամբաները սորվին Ու իմ անունովս երդում ընեն՝ ըսելով ‘Կենդանի է Տէրը’(Ինչպէս անոնք իմ ժողովուրդիս՝ Բահաղի անունովը երդում ընել սորվեցուցին),Այն ատեն իմ ժողովուրդիս մէջ պիտի հաստատուին։ zohrab-1805▾ eastern-1994▾ western am▾	12:1612:16 И если они научатся путям народа Моего, чтобы клясться именем Моим: >, как они научили народ Мой клясться Ваалом, то водворятся среди народа Моего. 12:16 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless μαθόντες μανθανω learn μάθωσιν μανθανω learn τὴν ο the ὁδὸν οδος way; journey τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine τοῦ ο the ὀμνύειν ομνυω swear τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ζῇ ζαω live; alive κύριος κυριος lord; master καθὼς καθως just as / like ἐδίδαξαν διδασκω teach τὸν ο the λαόν λαος populace; population μου μου of me; mine ὀμνύειν ομνυω swear τῇ ο the Βααλ βααλ Baal; Vaal καὶ και and; even οἰκοδομηθήσονται οικοδομεω build ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine 12:16 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be אִם־ ʔim- אִם if לָמֹ֣ד lāmˈōḏ למד learn יִלְמְדוּ֩ yilmᵊḏˌû למד learn אֶת־ ʔeṯ- אֵת [object marker] דַּֽרְכֵ֨י dˈarᵊḵˌê דֶּרֶךְ way עַמִּ֜י ʕammˈî עַם people לְ lᵊ לְ to הִשָּׁבֵ֤עַ hiššāvˈēₐʕ שׁבע swear בִּ bi בְּ in שְׁמִי֙ šᵊmˌî שֵׁם name חַי־ ḥay- חַי alive יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לִמְּדוּ֙ limmᵊḏˌû למד learn אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people לְ lᵊ לְ to הִשָּׁבֵ֖עַ hiššāvˌēₐʕ שׁבע swear בַּ ba בְּ in † הַ the בָּ֑עַל bbˈāʕal בַּעַל lord, baal וְ wᵊ וְ and נִבְנ֖וּ nivnˌû בנה build בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst עַמִּֽי׃ ʕammˈî עַם people 12:16. et erit si eruditi didicerint vias populi mei ut iurent in nomine meo vivit Dominus sicut docuerunt populum meum iurare in Baal aedificabuntur in medio populi meiAnd it shall come to pass, if they will be taught, and will learn the ways of my people, to swear by my name: The Lord liveth, as they have taught my people to swear by Baal: that they shall be built up in the midst of my people. 16. and it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, As the LORD liveth; even as they taught my people to swear by Baal; then shall they be built up in the midst of my people. And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people: 12:16 И если они научатся путям народа Моего, чтобы клясться именем Моим: <<жив Господь!>>, как они научили народ Мой клясться Ваалом, то водворятся среди народа Моего. 12:16 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless μαθόντες μανθανω learn μάθωσιν μανθανω learn τὴν ο the ὁδὸν οδος way; journey τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine τοῦ ο the ὀμνύειν ομνυω swear τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ζῇ ζαω live; alive κύριος κυριος lord; master καθὼς καθως just as / like ἐδίδαξαν διδασκω teach τὸν ο the λαόν λαος populace; population μου μου of me; mine ὀμνύειν ομνυω swear τῇ ο the Βααλ βααλ Baal; Vaal καὶ και and; even οἰκοδομηθήσονται οικοδομεω build ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine 12:16 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be אִם־ ʔim- אִם if לָמֹ֣ד lāmˈōḏ למד learn יִלְמְדוּ֩ yilmᵊḏˌû למד learn אֶת־ ʔeṯ- אֵת [object marker] דַּֽרְכֵ֨י dˈarᵊḵˌê דֶּרֶךְ way עַמִּ֜י ʕammˈî עַם people לְ lᵊ לְ to הִשָּׁבֵ֤עַ hiššāvˈēₐʕ שׁבע swear בִּ bi בְּ in שְׁמִי֙ šᵊmˌî שֵׁם name חַי־ ḥay- חַי alive יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לִמְּדוּ֙ limmᵊḏˌû למד learn אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people לְ lᵊ לְ to הִשָּׁבֵ֖עַ hiššāvˌēₐʕ שׁבע swear בַּ ba בְּ in † הַ the בָּ֑עַל bbˈāʕal בַּעַל lord, baal וְ wᵊ וְ and נִבְנ֖וּ nivnˌû בנה build בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst עַמִּֽי׃ ʕammˈî עַם people 12:16. et erit si eruditi didicerint vias populi mei ut iurent in nomine meo vivit Dominus sicut docuerunt populum meum iurare in Baal aedificabuntur in medio populi mei And it shall come to pass, if they will be taught, and will learn the ways of my people, to swear by my name: The Lord liveth, as they have taught my people to swear by Baal: that they shall be built up in the midst of my people. 16. and it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, As the LORD liveth; even as they taught my people to swear by Baal; then shall they be built up in the midst of my people. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 12:16: The accomplishment of this blessing depends upon both Judah and the Gentiles Rev_ersing their past conduct. Then shall the believing Gentile be admitted within the fold of the true, because spiritual, Israel - Christ's Church. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:16: my name: Jer 4:2, Jer 5:2; Deu 10:20, Deu 10:21; Sol 1:8; Isa 9:18-21, Isa 45:23, Isa 65:16; Rom 14:11 as they: Jos 23:7; Psa 106:35, Psa 106:36; Zep 1:5 built: Isa 19:23-25, Isa 56:5, Isa 56:6; Zac 2:11; Rom 11:17; Co1 3:9; Eph 2:19-22; Pe1 2:4-6 Geneva 1599 12:16 And it shall come to pass, if they will diligently learn the (r) ways of my people, to swear by my name, The (s) LORD liveth; as they taught my people to swear by Baal; then shall they be built (t) in the midst of my people. (r) The true doctrine and manner to serve God. (s) Read (Jer 4:2). (t) They will be of the number of the faithful, and have a place in my Church. John Gill 12:16 And it shall come to pass, if they will diligently learn the ways of my people,.... Not their evil ways of sin or superstition, they sometimes stray into; but the ways which God has prescribed to them, and has directed them to walk in, and in which they do walk; and which are to be learned of the Lord, by a diligent attendance with his people on his word and ordinances; see Is 2:3, to swear by my name, the Lord liveth; that is, to worship and serve the living God, a self-existent Being, who has life in himself, and of himself, and not another; and is the fountain, author, and giver of natural life to all creatures, and spiritual and eternal life to his true worshippers: swearing is here put for the whole of religious worship, as in Deut 6:13, (as they taught my people to swear by Baal;) to worship him, and other idols: then shall they be built in the midst of my people; become part of the spiritual building the church; being laid upon the same foundation of the apostles and prophets, and built up a holy temple; a spiritual house for the Lord to dwell in; partaking of the same privileges and ordinances as the people of God; being fellow heirs, and of the same body, and partakers of the promise in Christ by the Gospel, Eph 2:20, it denotes the settlement and establishment of the Gentiles with the Jews in a Gospel church state. So the Targum, "and they shall be established in the midst of my people.'' John Wesley 12:16 If - If they will leave their idolatries, and learn to worship me, and swear by my name the Lord liveth, that is, pay that homage which they owe to the Divine being to me, the living and true God. Then - They shall have a portion among my people, which was eminently fulfilled in the conversion of the Gentiles. Robert Jamieson, A. R. Fausset and David Brown 12:16 swear by my name-- (Jer 4:2; Is 19:18; Is 65:16); that is, confess solemnly the true God. built--be made spiritually and temporally prosperous: fixed in sure habitations (compare Jer 24:6; Jer 42:10; Jer 45:4; Ps 87:4-5; Eph 2:20-21; 1Pet 2:5).
12:1712:17: Եւ եթէ ո՛չ դառնայցեն՝ ջնջեցի՛ց զազգն զայն, եւ բարձի՛ց կորստեամբ ասէ Տէր։ 17 Իսկ եթէ դարձի չգան, ես կը ջնջեմ այդ ազգին, կորստեան մատնելով՝ կը վերացնեմ նրանց», - ասում է Տէրը: 17 Բայց եթէ մտիկ չընեն, Այն ատեն այն ազգը արմատէն պիտի խլեմ Ու պիտի կորսնցնեմ», կ’ըսէ Տէրը։ Եւ եթէ ոչ ^[242]դառնայցեն, ջնջեցից զազգն զայն, եւ բարձից կորստեամբ, ասէ Տէր: 12:17: Եւ եթէ ո՛չ դառնայցեն՝ ջնջեցի՛ց զազգն զայն, եւ բարձի՛ց կորստեամբ ասէ Տէր։ 17 Իսկ եթէ դարձի չգան, ես կը ջնջեմ այդ ազգին, կորստեան մատնելով՝ կը վերացնեմ նրանց», - ասում է Տէրը: 17 Բայց եթէ մտիկ չընեն, Այն ատեն այն ազգը արմատէն պիտի խլեմ Ու պիտի կորսնցնեմ», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	12:1712:17 Если же не послушаются, то Я искореню и совершенно истреблю такой народ, говорит Господь. 12:17 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ἐπιστρέψωσιν επιστρεφω turn around; return καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τὸ ο the ἔθνος εθνος nation; caste ἐκεῖνο εκεινος that ἐξάρσει εξαρσις and; even ἀπωλείᾳ απωλεια destruction; waste 12:17 וְ wᵊ וְ and אִ֖ם ʔˌim אִם if לֹ֣א lˈō לֹא not יִשְׁמָ֑עוּ yišmˈāʕû שׁמע hear וְ wᵊ וְ and נָ֨תַשְׁתִּ֜י nˌāṯaštˈî נתשׁ root out אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּ֥וי ggˌôy גֹּוי people הַ ha הַ the ה֛וּא hˈû הוּא he נָתֹ֥ושׁ nāṯˌôš נתשׁ root out וְ wᵊ וְ and אַבֵּ֖ד ʔabbˌēḏ אבד perish נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 12:17. quod si non audierint evellam gentem illam evulsione et perditione ait DominusBut if they will not hear, I will utterly pluck out and destroy that nation, saith the Lord. 17. But if they will not hear, then will I pluck up that nation, plucking up and destroying it, saith the LORD. But if they will not obey, I will utterly pluck up and destroy that nation, saith the LORD: 12:17 Если же не послушаются, то Я искореню и совершенно истреблю такой народ, говорит Господь. 12:17 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ἐπιστρέψωσιν επιστρεφω turn around; return καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τὸ ο the ἔθνος εθνος nation; caste ἐκεῖνο εκεινος that ἐξάρσει εξαρσις and; even ἀπωλείᾳ απωλεια destruction; waste 12:17 וְ wᵊ וְ and אִ֖ם ʔˌim אִם if לֹ֣א lˈō לֹא not יִשְׁמָ֑עוּ yišmˈāʕû שׁמע hear וְ wᵊ וְ and נָ֨תַשְׁתִּ֜י nˌāṯaštˈî נתשׁ root out אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּ֥וי ggˌôy גֹּוי people הַ ha הַ the ה֛וּא hˈû הוּא he נָתֹ֥ושׁ nāṯˌôš נתשׁ root out וְ wᵊ וְ and אַבֵּ֖ד ʔabbˌēḏ אבד perish נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 12:17. quod si non audierint evellam gentem illam evulsione et perditione ait Dominus But if they will not hear, I will utterly pluck out and destroy that nation, saith the Lord. 17. But if they will not hear, then will I pluck up that nation, plucking up and destroying it, saith the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 12:17: I will - destroy that nation - Several of them did not obey, and are destroyed. Of the Moabites, Ammonites, and Chaldeans, not one vestige remains. The sixteenth verse is supposed to be a promise of the conversion of the Gentiles. See Eph 2:13-22. From the thirteenth verse to the end is a different discourse, and Dahler supposes it to have been delivered in the seventh or eighth year of the reign of Jehoiakim. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 12:17: if: Psa 2:8-12; Isa 60:12; Zac 14:16-19; Luk 19:27; Th2 1:8; Pe1 2:6-8 pluck: Jer 12:14-17, Jer 18:7, Jer 31:28; Eze 19:12; Dan 7:4-8, Dan 11:4 John Gill 12:17 But if they will not obey,.... Or "hear" (k); the word of the Lord, and hearken to the ministers of the Gospel, and be subject to the ordinances of it; or as the Targum, "will not receive instruction:'' I will utterly pluck up and destroy that nation, saith the Lord: root it up from being a nation, strip it of all its privileges and enjoyments, and destroy it with an everlasting destruction; see Zech 14:16. (k) "audierint", V. L. Pagninus, Montanus; "audient", Cocceius. Robert Jamieson, A. R. Fausset and David Brown 12:17 (Is 60:12). Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So CALVIN]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah's official duty by a journey of more than two hundred miles twice is not likely to have literally taken place.

Երեմիա / Jeremiah - 12 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831