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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141–14. Символическое изображение суда Божия над упорными в нечестии своем иудеями. 15–27. Последнее увещание1-11: Пророк получает от Бога повеление постоянно носить на теле своем льняной пояс. Это — символ Израиля и Иуды, которых Господь чрезвычайно приблизил к Себе. Пророк не клал в воду этот пояс, чтобы не испортить его — так и Иегова не допускал Своему народу погрузиться в стихию язычества. Но, наконец, пророк получает от Бога повеление снести пояс к реке, одноименной с великой месопотамской рекой Евфратом, и положить его там так, чтобы вода могла мочить его, но чтобы он не был унесен водами с своего места. От этого пояс испортился. Точно также и народ иудейский, отдаленный пленом от Бога, окончательно испортится (что однако не исключает спасения остатка). Matthew Henry: Concise Commentary on the Whole Bible - 1706Still the prophet is attempting to awaken this secure and stubborn people to repentance, by the consideration of the judgments of God that were coming upon them. He is to tell them, I. By the sign of a girdle spoiled that their pride should be stained, ver. 1-11. II. By the sign of bottles filled with wine that their counsels should be blasted, ver. 12-14. III. In consideration hereof he is to call them to repent and humble themselves, ver. 15-21. IV. He is to convince them that it is for their obstinacy and incorrigibleness that the judgments of God are so prolonged and brought to extremity, ver. 22-27.Adam Clarke: Commentary on the Bible - 1831This chapter contains an entire prophecy. The symbol of the linen girdle, left to rot for a considerable time, was a type of the manner in which the glory of the Jews should be marred during the course of their long captivity, Jer 13:1-11. The scene of hiding the girdle being laid near the Euphrates, intimated that the scene of the nation's distress should be Chaldea, which that river waters. The next three verses, by another emblem frequently used to represent the judgments of God, are designed to show that the calamities threatened should be extended to every rank and denomination, Jer 13:12-14. This leads the prophet to a most affectionate exhortation to repentance, Jer 13:15-17. But God, knowing that this happy consequence would not ensue, sends him with an awful message to the royal family particularly, and to the inhabitants of Jerusalem in general, declaring the approaching judgments in plain terms, Jer 13:18-27. The ardent desire for the reformation of Jerusalem, with which the chapter concludes, beautifully displays the compassion and tender mercy of God.Albert Barnes: Notes on the Bible - 183413:0: The date of this prophecy jer 13 is fixed by the mention of the queen-mother Jer 13:18 i. e., Nehushta, the mother of Jehoiachin. We have in it one of those symbolic acts by which great lessons were taught the people more impressively than by words Alter the burning of the scroll in the fourth year of Jehoiakim Jeremiah disappeared from Jerusalem, and did not show himself there again for seven years. In the last few mournful days of Jehoiakim, he was once again seen in the streets of Jerusalem, with his prophetic robe of black camel's hair girt about with this girdle, mildewed and waterstained as the symbol of the pitiable estate of a nation which had rejected its God. His place of refuge may have been near the Euphrates. Many such acts alleged to have been performed by the prophets may have been allegories, but this we believe to have been literally true.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Jer 13:1, By the type of a linen girdle, hidden at Euphrates, God prefigures the destruction of his people; Jer 13:12, Under the parable of the bottles filled with wine he foretells their drunkenness in misery; Jer 13:15, He exhorts to pRev_ent their future judgments; Jer 13:22, He shews their abominations are the cause thereof.Carl Friedrich Keil and Franz DelitzschThe Humiliation of Judah's Pride. - The first section of this chapter contains a symbolical action which sets forth the corruptness of Judah (Jer 13:1-11), and shows in figurative language how the Lord will bring Judah's haughtiness to nothing (Jer 13:12-14). Upon the back of this comes the warning to repent, and the threatening addressed to the king and queen, that the crown shall fall from their head, that Judah shall be carried captive, and Jerusalem dishonoured, because of their disgraceful idolatry (Jer 13:15-27). John GillINTRODUCTION TO JEREMIAH 13In this chapter, under the similes of a girdle and bottles of wine, the destruction of the Jews is set forth. Some exhortations are given them to repent and humble themselves, even men of all ranks and degrees among them; and their sins, the source of their calamities, are pointed out to them. An order is given to the prophet to get him a linen girdle, with instructions what to do with it, and which he observed, Jer 13:1, a fresh order to take it and hide it in the hole of a rock by the river Euphrates, which he accordingly did, Jer 13:3 and he is bid a third time to go and take it from thence, which he did; when he found it spoiled, and good for nothing, Jer 13:6, then follows the application of this simile, or the signification of this sign; that in like manner the pride of Judah and Jerusalem should be marred, and for their wickedness and idolatry should become good for nothing, like that girdle; whereas they ought to have cleaved to the Lord, as a girdle does to a man's loins, and to have been an honourable people to him, Jer 13:8. By the simile of bottles filled with wine is signified that all the inhabitants of the land, king, priests, prophets, and common people, should be like drunken men, that should dash one against another, and destroy each other, which the mercy of God would not prevent, Jer 13:12, some exhortations are made to the people in general, to be humble, and confess their sins, and give glory to God, before it was too late; which are enforced by the prophet's affectionate concern for them, Jer 13:15 and to the king and queen in particular, since their crown and kingdom were about to be taken from them; the cities, in the southern parts, going to be shut up, and not opened; and even the whole land of Judea, and all its inhabitants, in a little time would be carried captive, Jer 13:18, and, to certify them of the truth of these things, they are bid to look to the north, from whence the enemy was coming to carry them captive, even the beautiful flock committed to their care, Jer 13:20, and to consider what they could say for themselves, when their punishment should come upon them suddenly, as the sorrows of a woman in travail, Jer 13:21 and should they ask the reason of this, it was owing to the multitude of their iniquities, and to their habit and custom of sinning, which made their case desperate, Jer 13:22, wherefore a resolution is taken to disperse them among the nations, and that this should be their lot and portion, because of their many abominations, and yet not without some concern that they might be purged from their iniquities, Jer 13:24. |
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13:113:1: Ա՛յսպէս ասէ Տէր. Գնա՛ եւ ստացի՛ր քեզ սփածանելի կտաւի, եւ ա՛ծ զմիջով քո. եւ ընդ ջուր մի՛ անցանիցես[11143]։ [11143] Բազումք. Այսպէս ասէ Տէր ցիս. Գնա՛։ Ոմանք. Եւ ա՛ծ ընդ միջով քով։ Այսպէս ասէ ցիս Տէր. Գնա եւ ստացիր քեզ [243]սփածանելի կտաւի, եւ ած զմիջով քով. եւ ընդ ջուր մի՛ անցանիցես:1 Այսպէս է ասում Տէրը. «Գնա՛ քեզ համար ձե՛ռք բեր կտաւէ գօտի, փաթաթի՛ր մէջքիդ, բայց ջրի միջով չանցնես»: 13 Տէրը ինծի այսպէս ըսաւ. «Գնա՛, քեզի քթանէ գօտի մը ծախու ա՛ռ եւ զանիկա մէջքդ կապէ՛ ու զանիկա ջուրը մի՛ խոթեր»։ 13:1: Ա՛յսպէս ասէ Տէր. Գնա՛ եւ ստացի՛ր քեզ սփածանելի կտաւի, եւ ա՛ծ զմիջով քո. եւ ընդ ջուր մի՛ անցանիցես[11143]։ [11143] Բազումք. Այսպէս ասէ Տէր ցիս. Գնա՛։ Ոմանք. Եւ ա՛ծ ընդ միջով քով։ 1 Այսպէս է ասում Տէրը. «Գնա՛ քեզ համար ձե՛ռք բեր կտաւէ գօտի, փաթաթի՛ր մէջքիդ, բայց ջրի միջով չանցնես»: 13 Տէրը ինծի այսպէս ըսաւ. «Գնա՛, քեզի քթանէ գօտի մը ծախու ա՛ռ եւ զանիկա մէջքդ կապէ՛ ու զանիկա ջուրը մի՛ խոթեր»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:113:1 Так сказал мне Господь: пойди, купи себе льняной пояс и положи его на чресла твои, но в воду не клади его. Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water:13:1 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master βάδισον βαδιζω and; even κτῆσαι κταομαι acquire σεαυτῷ σεαυτου of yourself περίζωμα περιζωμα and; even περίθου περιτιθημι put around / on περὶ περι about; around τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your καὶ και and; even ἐν εν in ὕδατι υδωρ water οὐ ου not διελεύσεται διερχομαι pass through; spread 13:1 כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to הָלֹ֞וךְ hālˈôḵ הלך walk וְ wᵊ וְ and קָנִ֤יתָ qānˈîṯā קנה buy לְּךָ֙ llᵊḵˌā לְ to אֵזֹ֣ור ʔēzˈôr אֵזֹור loin-cloth פִּשְׁתִּ֔ים pištˈîm פֵּשֶׁת flax וְ wᵊ וְ and שַׂמְתֹּ֖ו śamtˌô שׂים put עַל־ ʕal- עַל upon מָתְנֶ֑יךָ moṯnˈeʸḵā מָתְנַיִם hips וּ û וְ and בַ va בְּ in † הַ the מַּ֖יִם mmˌayim מַיִם water לֹ֥א lˌō לֹא not תְבִאֵֽהוּ׃ ṯᵊviʔˈēhû בוא come 13:1. haec dicit Dominus ad me vade et posside tibi lumbare lineum et pones illud super lumbos tuos et in aquam non inferes illudThus saith the Lord to me: Go, and get thee a linen girdle, and thou shalt put it about thy loins, and shalt not put it into water. 1. Thus said the LORD unto me, Go, and buy thee a linen girdle, and put it upon thy loins, and put it not in water. 13:1 Так сказал мне Господь: пойди, купи себе льняной пояс и положи его на чресла твои, но в воду не клади его. 13:1 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master βάδισον βαδιζω and; even κτῆσαι κταομαι acquire σεαυτῷ σεαυτου of yourself περίζωμα περιζωμα and; even περίθου περιτιθημι put around / on περὶ περι about; around τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your καὶ και and; even ἐν εν in ὕδατι υδωρ water οὐ ου not διελεύσεται διερχομαι pass through; spread 13:1 כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to הָלֹ֞וךְ hālˈôḵ הלך walk וְ wᵊ וְ and קָנִ֤יתָ qānˈîṯā קנה buy לְּךָ֙ llᵊḵˌā לְ to אֵזֹ֣ור ʔēzˈôr אֵזֹור loin-cloth פִּשְׁתִּ֔ים pištˈîm פֵּשֶׁת flax וְ wᵊ וְ and שַׂמְתֹּ֖ו śamtˌô שׂים put עַל־ ʕal- עַל upon מָתְנֶ֑יךָ moṯnˈeʸḵā מָתְנַיִם hips וּ û וְ and בַ va בְּ in † הַ the מַּ֖יִם mmˌayim מַיִם water לֹ֥א lˌō לֹא not תְבִאֵֽהוּ׃ ṯᵊviʔˈēhû בוא come 13:1. haec dicit Dominus ad me vade et posside tibi lumbare lineum et pones illud super lumbos tuos et in aquam non inferes illud ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thus saith the Lord to me: Go, and get thee a linen girdle, and thou shalt put it about thy loins, and shalt not put it into water. |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17061 Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water. 2 So I got a girdle according to the word of the LORD, and put it on my loins. 3 And the word of the LORD came unto me the second time, saying, 4 Take the girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock. 5 So I went, and hid it by Euphrates, as the LORD commanded me. 6 And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there. 7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing. 8 Then the word of the LORD came unto me, saying, 9 Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. 10 This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing. 11 For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear.Here is, I. A sign, the marring of a girdle, which the prophet had worn for some time, by hiding it in a hole of a rock near the river Euphrates. It was usual with the prophets to teach by signs, that a stupid unthinking people might be brought to consider, and believe, and be affected with what was thus set before them. 1. He was to wear a linen girdle for some time, v. 1, 2. Some think he wore it under his clothes, because it was linen, and it is said to cleave to his loins, v. 11. It should rather seem to be worn upon his clothes, for it was worn for a name and a praise, and probably was a fine sash, such as officers wear and such as are commonly worn at this day in the eastern nations. He must not put it in water, but wear it as it was, that it might be the stronger, and less likely to rot: linen wastes almost as much with washing as with wearing. Being not wet, it was the more stiff and less apt to bend, yet he must make a shift to wear it. Probably it was very fine linen which will wear long without washing. The prophet, like John Baptist, was none of those that wore soft clothing, and therefore it would be the more strange to see him with a linen girdle on, who probably used to wear a leathern one. 2. After he had worn this linen girdle for some time, he must go, and hide it in a hole of a rock (v. 4) by the water's side, where, when the water was high, it would be wet, and when it fell would grow dry again, and by that means would soon rot, sooner than if it were always wet or always dry. 3. After many days, he must look for it, and he should find it quite spoiled, gone all to rags and good for nothing, v. 7. It has been of old a question among interpreters whether this was really done, so as to be seen and observed by the people, or only in a dream or vision, so as to go no further than the prophet's own mind. It seems hard to imagine that the prophet should be sent on two such long journeys as to the river Euphrates, each of which would take him up some week's time, when he could so ill be spared at home. For this reason most incline to think the journey, at least, was only in vision, like that of Ezekiel, from the captivity in Chaldea to Jerusalem (Ezek. viii. 3) and thence back to Chaldea (ch. xi. 24); and the explanation of this sign is given only to the prophet himself (v. 8), not to the people, the sign not being public. But there being, it is probable, at that time, great conveniences of travelling between Jerusalem and Babylon, and some part of Euphrates being not so far off but that it was made the utmost border of the land of promise (Josh. i. 4), I see no inconvenience in supposing the prophet to have made two journeys thither; for it is expressly said, He did as the Lord commanded him; and thus gave a signal proof of his obsequiousness to his God, to shame the stubbornness of a disobedient people: the toil of his journey would be very proper to signify both the pains they took to corrupt themselves with their idolatries and the sad fatigue of their captivity; and Euphrates being the river of Babylon, which was to be the place of their bondage, was a material circumstance in this sign. II. The thing signified by this sign. The prophet was willing to be at any cost and pains to affect this people with the word of the Lord. Ministers must spend, and be spent, for the good of souls. We have the explanation of this sign, v. 9-11. 1. The people of Israel had been to God as this girdle in two respects:-- (1.) He had taken them into covenant and communion with himself: As the girdle cleaves very closely to the loins of a man and surrounds him, so have I caused to cleave to me the houses of Israel and Judah. They were a people near to God (Ps. cxlviii. 14); they were his own, a peculiar people to him, a kingdom of priests that had access to him above other nations. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours which in his providence he showed them. He required their stated attendance in the courts of his house, and the frequent ratification of their covenant with him by sacrifices. Thus they were made so as to cleave to him that one would think they could never have been parted. (2.) He had herein designed his own honour. When he took them to be to him for a people, it was that they might be to him for a name, and for a praise, and for a glory, as a girdle is an ornament to a man, and particularly the curious girdle of the ephod was to the high-priest for glory and for beauty. Note, Those whom God takes to be to him for a people he intends to be to him for a praise. [1.] It is their duty to honour him, by observing his institutions and aiming therein at his glory, and thus adorning their profession. [2.] It is their happiness that he reckons himself honoured in them and by them. He is pleased with them, and glories in his relation to them, while they behave themselves as become his people. He was pleased to take it among the titles of his honour to be the God of Israel, even a God to Israel, 1 Chron. xvii. 24. In vain do we pretend to be to God for a people if we be not to him for a praise. 2. They had by their idolatries and other iniquities loosed themselves from him, thrown themselves at a distance, robbed him of the honour they owed him, buried themselves in the earth, and foreign earth too, mingled among the nations, and were so spoiled and corrupted that they were good for nothing: they could no more be to God, as they were designed, for a name and a praise, for they would not hear either their duty to do it or their privilege to value it: They refused to hear the words of God, by which they might have been kept still cleaving closely to him. They walked in the imagination of their heart, wherever their fancy led them; and denied themselves no gratification they had a mind to, particularly in their worship. They would not cleave to God, but walked after other gods, to serve them, and to worship them; they doted upon the gods of the heathen nations that lay towards Euphrates, so that they were quite spoiled for the service of their own God, and were as this girdle, this rotten girdle, a disgrace to their profession and not an ornament. A thousand pities it was that such a girdle should be so spoiled, that such a people should so wretchedly degenerate. 3. God would by his judgments separate them from him, send them into captivity, deface all their beauty and ruin their excellency, so that they should be like a fine girdle gone to rags, a worthless, useless, despicable people. God will after this manner mar the pride of Judah, and the great pride of Jerusalem. He would strip them of all that which was the matter of their pride, of which they boasted and in which they trusted; it should not only be sullied and stained, but quite destroyed, like this linen girdle. Observe, He speaks of the pride of Judah (the country people were proud of their holy land, their good land), but of the great pride of Jerusalem; there the temple was, and the royal palace, and therefore those citizens were more proud than the inhabitants of other cities. God takes notice of the degrees of men's pride, the pride of some and the great pride of others; and he will mar it, he will stain it. Pride will have a fall, for God resists the proud. He will either mar the pride that is in us (that is, mortify it by his grace, make us ashamed of it, and, like Hezekiah, humble us for the pride of our hearts, the great pride, and cure us of it, great as it is; and this marring of the pride will be making of the soul; happy for us if the humbling providences our hearts be humbled) or else he will mar the thing we are proud of. Parts, gifts, learning, power, external privileges, if we are proud of these, it is just with God to blast them; even the temple, when it became Jerusalem's pride, was marred and laid in ashes. It is the honour of God to took upon every one that is proud and abase him. Adam Clarke: Commentary on the Bible - 183113:1: Thus saith the Lord unto me - This discourse is supposed to have been delivered under the reign of Jeconiah, the son and successor of Jehoiakim, who came to the throne in the eighteenth year of his age; when the Chaldean generals had encamped near to Jerusalem, but did not besiege it in form till Nebuchadnezzar came up with the great body of the army. In these circumstances the prophet predicts the captivity; and, by a symbolical representation of a rotten girdle, shows the people their totally corrupt state; and by another of bottles filled with wine, shows the destruction and madness of their counsels, and the confusion that must ensue.Go and get thee a linen girdle - This was either a vision, or God simply describes the thing in order that the prophet might use it in the way of illustration. Put it not in water - After having worn it, let it not be washed, that it may more properly represent the uncleanness of the Israelites; for they were represented by the girdle; for "as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah." And as a girdle is as well for ornament as use; God took them for a name, and for a praise, and for a glory, Jer 13:11. Albert Barnes: Notes on the Bible - 183413:1: A linen girdle - The appointed dress of the priestly order (Lev 16:4, ...).Put it not in water - i. e., do not wash it, and so let it represent the deep-grained pollution of the people. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:1: am 3405, bc 599Go: Jer 13:11, Jer 19:1, Jer 27:2; Ezek. 4:1-5:17; Heb 1:1 Carl Friedrich Keil and Franz Delitzsch13:1The spoilt girdle. - Jer 13:1. "Thus spake Jahveh unto me: Go and buy thee a linen girdle, and put it upon thy loins, but into the water thou shalt not bring it. Jer 13:2. So I bought the girdle, according to the word of Jahveh, and put it upon my loins, Jer 13:3. Then came the word of Jahveh to me the second time, saying: Jer 13:4. Take the girdle which thou hast bought, which is upon thy loins, and arise, and go to the Euphrates, and hide it there in a cleft of the rock. Jer 13:5. So I went and hid it, as Jahveh had commanded me. Jer 13:6. And it came to pass after many days, that Jahveh said unto me: Arise, go to the Euphrates, and bring thence the girdle which I commanded thee to hide there. Jer 13:7. And I went to the Euphrates, and digged, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, was good for nothing. Jer 13:8. And the word of Jahveh came to me, saying: Jer 13:9. Thus hath Jahveh said, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. Jer 13:10. This evil people, which refuse to hear my words, which walk in the stubbornness of their heart, and walk after other gods, to serve them and to worship them, it shall be as this girdle which is good for nothing. Jer 13:11. For as the girdle cleaves to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith Jahveh; that it might be to me for a people and for a name, for a praise and for an ornament; but they hearkened not." With regard to the symbolical action imposed on the prophet and performed by him, the question arises, whether the thing took place in outward reality, or was only an occurrence in the spirit, in the inward vision. The first view seems to be supported by the wording of the passage, namely, the twice repeated account of the prophet's journey to the Phrat on the strength of a twice repeated divine command. But on the other hand, it has been found very improbable that "Jeremiah should twice have made a journey to the Euphrates, merely to prove that a linen girdle, if it lie long in the damp, becomes spoilt, a thing he could have done much nearer home, and which besides everybody knew without experiment" (Graf.). On this ground Ros., Graf, etc., hold the matter for a parable or an allegorical tale, But this view depends for support on the erroneous assumption that the specification of the Euphrates is of no kind of importance for the matter in hand; whereas the contrary may be gathered from the four times repeated mention of the place. Nor is anything proved against the real performance of God's command by the remark, that the journey thither and back on both occasions is spoken of as if it were a mere matter of crossing a field. The Bible writers are wont to set forth such external matters in no very circumstantial way. And the great distance of the Euphrates - about 250 miles - gives us no sufficient reason for departing from the narrative as we have it before us, pointing as it does to a literal and real carrying out of God's command, and to relegate the matter to the inward region of spiritual vision, or to take the narrative for an allegorical tale. - Still less reason is to be found in arbitrary interpretations of the name, such as, after Bochart's example, have been attempted by Ven., Hitz., and Ew. The assertion that the Euphrates is called נהר פּרת everywhere else, including Jer 46:2, Jer 46:6,Jer 46:10, loses its claim to conclusiveness from the fact that the prefaced rhn is omitted in Gen 2:14; Jer 51:63. And even Ew. observes, that "fifty years later a prophet understood the word of the Euphrates at Jer 51:63." Now even if Jer 51:63 had been written by another prophet, and fifty years later (which is not the case, see on Jer 50ff.), the authority of this prophet would suffice to prove every other interpretation erroneous; even although the other attempts at interpretation had been more than the merest fancies. Ew. remarks, "It is most amazing that recent scholars (Hitz. with Ven. and Dahl.) could seriously come to adopt the conceit that פּרת is one and the same with אפּרת (Gen 48:7), and so with Bethlehem;" and what he says is doubly relevant to his own rendering. פּרת, he says, is either to be understood like Arab. frt, of fresh water in general, or like frdt, a place near the water, a crevice opening from the water into the land - interpretations so far fetched as to require no serious refutation. More important than the question as to the formal nature of the emblematical action is that regarding its meaning; on which the views of commentators are as much divided. from the interpretation in Jer 13:9-11 thus much is clear, that the girdle is the emblem of Israel, and that the prophet, in putting on and wearing this girdle, illustrates the relation of God to the folk of His covenant (Israel and Judah). The further significance of the emblem is suggested by the several moments of the action. The girdle does not merely belong to a man's adornment, but is that part of his clothing which he must put on when about to undertake any laborious piece of work. The prophet is to buy and put on a linen girdle. פּשׁתּים, linen, was the material of the priests' raiment, Ezek 44:17., which in Ex 28:40; Ex 39:27. is called שׁשׁ, white byssus, or בּד, linen. The priest's girdle was not, however, white, but woven parti-coloured, after the four colours of the curtains of the sanctuary, Ex 28:40; Ex 39:29. Wool (צמר) is in Ezek 44:18 expressly excluded, because it causes the body to sweat. The linen girdle points, therefore, to the priestly character of Israel, called to be a holy people, a kingdom of priests (Ex 19:6). "The purchased white girdle of linen, a man's pride and adornment, is the people bought out of Egypt, yet in its innocence as it was when the Lord bound it to Himself with the bands of love" (Umbr.). The prohibition that follows, "into water thou shalt not bring it," is variously interpreted. Chr. B. Mich. says: forte ne madefiat et facilius dein computrescat; to the same effect Dahl., Ew., Umbr., Graf: to keep it safe from the hurtful effects of damp. A view which refutes itself; since washing does no kind of harm to the linen girdle, but rather makes it again as good as new. Thus to the point writes Ng., remarking justly at the same time, that the command not to bring the girdle into the water plainly implies that the prophet would have washed it when it had become soiled. This was not to be. The girdle was to remain dirty, and as such to be carried to the Euphrates, in order that, as Ros. and Maur. observed, it might symbolize sordes quas contraxerit populus in dies majores, mores populi magis magisque lapsi, and that the carrying of the soiled girdle to the Euphrates might set forth before the eyes of the people what awaited it, after it had long been borne by God covered with the filth of its sins. - The just appreciation of this prohibition leads us easily to the true meaning of the command in Jer 13:4, to bring the girdle that was on his loins to the Euphrates, and there to conceal it in a cleft in the rock, where it decays. But it is signifies, as Chr. B. Mich., following Jerome, observes, populi Judaici apud Chaldaeos citra Euphratem captivitas et exilium. Graf has objected: "The corruptness of Israel was not a consequence of the Babylonish captivity; the latter, indeed, came about in consequence of the existing corruptness." But this objection stands and falls with the amphibolia of the word corruptness, decay. Israel was, indeed, morally decayed before the exile; but the mouldering of the girdle in the earth by the Euphrates signifies not the moral but the physical decay of the covenant people, which, again, was a result of the moral decay of the period during which God had, in His long-suffering, borne the people notwithstanding their sins. Wholly erroneous is the view adopted by Gr. from Umbr.: the girdle decayed by the water is the sin-stained people which, intriguing with the foreign gods, had in its pride cast itself loose from its God, and had for long imagined itself secure under the protection of the gods of Chaldea. The hiding of the girdle in the crevice of a rock by the banks of the Euphrates would have been the most unsuitable emblem conceivable for representing the moral corruption of the people. Had the girdle, which God makes to decay by the Euphrates, loosed itself from him and imagined it could conceal itself in a foreign land? as Umbr. puts the case. According to the declaration, Jer 13:9, God will mar the great pride of Judah and Jerusalem, even as the girdle had been marred, which had at His command been carried to the Euphrates and hid there. The carrying of the girdle to the Euphrates is an act proceeding from God, by which Israel is marred; the intriguing of Israel with strange gods in the land of Canaan was an act of Israel's own, against the will of God. Jer 13:6-11 After the course of many days - these are the seventy years of the captivity - the prophet is to fetch the girdle again. He went, digged (חפר, whence we see that the hiding in the cleft of the rock was a burying in the rocky soil of the Euphrates bank), and found the girdle marred, fit for nothing. These words correspond to the effect which the exile was designed to have, which it has had, on the wicked, idolatrous race. The ungodly should as Moses' law, Lev 26:36, Lev 26:39, declared, perish in the land of their enemies; the land of their enemies will devour them, and they that remain shall pine or moulder away in their iniquities and in the iniquities of their fathers. This mouldering (ימּקּוּ) is well reproduced in the marring (נשׁחת) of the girdle. It is no contradiction to this, that a part of the people will be rescued from the captivity and brought back to the land of their fathers. For although the girdle which the prophet had put on his loins symbolized the people at large, yet the decay of the same at the Euphrates sets forth only the physical decay of the ungodly part of the people, as Jer 13:10 intimates in clear words: "This evil people that refuses to hear the word of the Lord, etc., shall be as this girdle." The Lord will mar the גּאון of Judah and Jerusalem. The word means highness in both a good and in an evil sense, glory and self-glory. Here it is used with the latter force. This is shown both by the context, and by a comparison of the passage Lev 26:19, that God will break the נּאון of the people by sore judgments, which is the foundation of the present Jer 13:9. - In Jer 13:11 the meaning of the girdle is given, in order to explain the threatening in Jer 13:9 and Jer 13:10. As the girdle lies on the loins of a man, so the Lord hath laid Israel on Himself, that it may be to Him for a people and for a praise, for a glory and an adornment, inasmuch as He designed to set it above all other nations and to make it very glorious; cf. Deut 26:19, whither these words point back. John Gill13:1 Thus saith the Lord unto me,.... In a vision, and by the spirit of prophecy: when this was said is not certain, very likely in the reign of Jehoiakim; the prophet gives an account of what had been done, the present tense is put for the past.Go and get thee a linen girdle; or, "a girdle of linens" (l); a girdle made of flax or fine linen, which the prophet had not used to wear; and having none, is bid to go, perhaps from Anathoth to Jerusalem, to "get" one, or "buy" one: this girdle represents the people of the Jews in their more pure and less corrupted state, when they were a people near unto the Lord, and greatly regarded by him, and had a share in his affections; when they cleaved unto him, and served him, and were to his praise and glory: "and put it upon thy loins"; near the reins, the seat of affection and desire, and that it might be visible and ornamental; denoting what has been before observed: "and" or but put it not in water or, "bring it not through it" (m); meaning either before he put it on his loins; and the sense is, that he was not to wash it, and whiten it, but to wear it just as it was wrought, signifying that those people were originally taken by the Lord of his own mercy, and without any merits of theirs, rough, unwashed, and unpolished as they were: or else, after he had wore it, as Jarchi, when it was soiled with sweat; yet not to be washed, that it might rot the sooner: and so may design the corrupt and filthy state of this people, and the ruin brought thereby upon them, which was not to be prevented. (l) "cingulum linorum", Montanus. (m) "sed per aquam non duces eam", Schmidt. Robert Jamieson, A. R. Fausset and David Brown13:1 SYMBOLICAL PROPHECY (Jer 13:1-7). (Jer. 13:1-27)put it upon thy loins, &c.--expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (Jer 13:11). linen--implying it was the inner garment next the skin, not the outer one. put it not in water--signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (Jer 13:10). GROTIUS understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (Ezek 16:4-6). "Neither wast thou washed in water," &c. |
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13:213:2: Եւ ստացայ սփածանելի ըստ բանին Տեառն, եւ ածի՛ զմիջով իմով։ Եւ ստացայ սփածանելի ըստ բանին Տեառն, եւ ածի զմիջով իմով:2 Հետեւելով Տիրոջ խօսքին՝ ես ձեռք բերի մի գօտի ու փաթաթեցի մէջքիս: 2 Ուստի Տէրոջը խօսքին համաձայն գօտին ծախու առի ու մէջքս կապեցի։ 13:2: Եւ ստացայ սփածանելի ըստ բանին Տեառն, եւ ածի՛ զմիջով իմով։ 2 Հետեւելով Տիրոջ խօսքին՝ ես ձեռք բերի մի գօտի ու փաթաթեցի մէջքիս: 2 Ուստի Տէրոջը խօսքին համաձայն գօտին ծախու առի ու մէջքս կապեցի։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:213:2 И я купил пояс, по слову Господню, и положил его на чресла мои. So I got a girdle according to the word of the LORD, and put [it] on my loins:13:2 καὶ και and; even ἐκτησάμην κταομαι acquire τὸ ο the περίζωμα περιζωμα down; by τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master καὶ και and; even περιέθηκα περιτιθημι put around / on περὶ περι about; around τὴν ο the ὀσφύν οσφυς loins; waist μου μου of me; mine 13:2 וָ wā וְ and אֶקְנֶ֥ה ʔeqnˌeh קנה buy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵזֹ֖ור ʔēzˌôr אֵזֹור loin-cloth כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אָשִׂ֖ם ʔāśˌim שׂים put עַל־ ʕal- עַל upon מָתְנָֽי׃ ס moṯnˈāy . s מָתְנַיִם hips 13:2. et possedi lumbare iuxta verbum Domini et posui circa lumbos meosAnd I got a girdle according to the word of the Lord, and put it about my loins. 2. So I bought a girdle according to the word of the LORD, and put it upon my loins. 13:2 И я купил пояс, по слову Господню, и положил его на чресла мои. 13:2 καὶ και and; even ἐκτησάμην κταομαι acquire τὸ ο the περίζωμα περιζωμα down; by τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master καὶ και and; even περιέθηκα περιτιθημι put around / on περὶ περι about; around τὴν ο the ὀσφύν οσφυς loins; waist μου μου of me; mine 13:2 וָ wā וְ and אֶקְנֶ֥ה ʔeqnˌeh קנה buy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵזֹ֖ור ʔēzˌôr אֵזֹור loin-cloth כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אָשִׂ֖ם ʔāśˌim שׂים put עַל־ ʕal- עַל upon מָתְנָֽי׃ ס moṯnˈāy . s מָתְנַיִם hips 13:2. et possedi lumbare iuxta verbum Domini et posui circa lumbos meos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I got a girdle according to the word of the Lord, and put it about my loins. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:2: according: Pro 3:5; Isa 20:2; Eze 2:8; Hos 1:2, Hos 1:3; Joh 13:6, Joh 13:7, Joh 15:14John Gill13:2 So I got a girdle,.... Or, bought (n) a linen one, as directed:according to the word of the Lord; his express order and command; the prophet was not disobedient to the heavenly vision: and I put it on my loins; without washing it before or after, and wore it publicly for some time. (n) Pagninus, Montanus, Piscator, Cocceius, Schmidt. |
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13:313:3: Եւ եղեւ բան Տեառն առ իս կրկին անգամ՝ եւ ասէ. Եւ եղեւ բան Տեառն առ իս կրկին անգամ, եւ ասէ:3 Տէրը, կրկին խօսքն ինձ ուղղելով, ասաց. 3 Երկրորդ անգամ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. 13:3: Եւ եղեւ բան Տեառն առ իս կրկին անգամ՝ եւ ասէ. 3 Տէրը, կրկին խօսքն ինձ ուղղելով, ասաց. 3 Երկրորդ անգամ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
13:313:3 И было ко мне слово Господне в другой раз, и сказано: And the word of the LORD came unto me the second time, saying:13:3 καὶ και and; even ἐγενήθη γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 13:3 וַ wa וְ and יְהִ֧י yᵊhˈî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֖י ʔēlˌay אֶל to שֵׁנִ֥ית šēnˌîṯ שֵׁנִי second לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 13:3. et factus est sermo Domini ad me secundo dicensAnd the word of the Lord came to me the second time, saying: 3. And the word of the LORD came unto me the second time, saying, 13:3 И было ко мне слово Господне в другой раз, и сказано: 13:3 καὶ και and; even ἐγενήθη γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 13:3 וַ wa וְ and יְהִ֧י yᵊhˈî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֖י ʔēlˌay אֶל to שֵׁנִ֥ית šēnˌîṯ שֵׁנִי second לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 13:3. et factus est sermo Domini ad me secundo dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the word of the Lord came to me the second time, saying: |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:3: the word: Jer 13:3, Jer 13:8John Gill13:3 And the word of the Lord,.... The Targum is,"the word of prophecy from before the Lord:'' came unto me the second time, saying; what distance of time there was between this order and the former is not known. |
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13:413:4: Ա՛ռ զսփածանելիդ զոր ստացա՛ր ՚ի միջոյ քումմէ. եւ արի՛ գնա յափն Եփրատու, եւ թաքուսցես զդա անդ ՚ի ծակ վիմի[11144]։ [11144] Ոմանք. Զսփածանելին զոր սփածար։ Առ զսփածանելիդ, զոր ստացար, ի միջոյ քումմէ, եւ արի գնա յափն Եփրատու, եւ թաքուսցես զդա անդ ի ծակ վիմի:4 «Այդ գօտին, որ ձեռք բերեցիր, հանի՛ր քո մէջքից, վեր կաց գնա՛ Եփրատի ափը եւ դա թաքցրո՛ւ այնտեղ՝ ժայռի մի քարի խոռոչում»: 4 «Այն ծախու առած գօտիդ, որ քու մէջքդ է, ա՛ռ ու ելի՛ր Եփրատ գնա եւ հոն վէմին ծակին մէջ պահէ՛ զանիկա»։ 13:4: Ա՛ռ զսփածանելիդ զոր ստացա՛ր ՚ի միջոյ քումմէ. եւ արի՛ գնա յափն Եփրատու, եւ թաքուսցես զդա անդ ՚ի ծակ վիմի[11144]։ [11144] Ոմանք. Զսփածանելին զոր սփածար։ 4 «Այդ գօտին, որ ձեռք բերեցիր, հանի՛ր քո մէջքից, վեր կաց գնա՛ Եփրատի ափը եւ դա թաքցրո՛ւ այնտեղ՝ ժայռի մի քարի խոռոչում»: 4 «Այն ծախու առած գօտիդ, որ քու մէջքդ է, ա՛ռ ու ելի՛ր Եփրատ գնա եւ հոն վէմին ծակին մէջ պահէ՛ զանիկա»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:413:4 возьми пояс, который ты купил, который на чреслах твоих, и встань, пойди к Евфрату и спрячь его там в расселине скалы. Take the girdle that thou hast got, which [is] upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock:13:4 λαβὲ λαμβανω take; get τὸ ο the περίζωμα περιζωμα the περὶ περι about; around τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your καὶ και and; even ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even βάδισον βαδιζω in; on τὸν ο the Εὐφράτην ευφρατης Euphratēs; Effratis καὶ και and; even κατάκρυψον κατακρυπτω he; him ἐκεῖ εκει there ἐν εν in τῇ ο the τρυμαλιᾷ τρυμαλια hole τῆς ο the πέτρας πετρα.1 cliff; bedrock 13:4 קַ֧ח qˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵזֹ֛ור ʔēzˈôr אֵזֹור loin-cloth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] קָנִ֖יתָ qānˌîṯā קנה buy אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon מָתְנֶ֑יךָ moṯnˈeʸḵā מָתְנַיִם hips וְ wᵊ וְ and קוּם֙ qûm קום arise לֵ֣ךְ lˈēḵ הלך walk פְּרָ֔תָה pᵊrˈāṯā פְּרָת Euphrates וְ wᵊ וְ and טָמְנֵ֥הוּ ṭomnˌēhû טמן hide שָׁ֖ם šˌām שָׁם there בִּ bi בְּ in נְקִ֥יק nᵊqˌîq נָקִיק cleft הַ ha הַ the סָּֽלַע׃ ssˈālaʕ סֶלַע rock 13:4. tolle lumbare quod possedisti quod est circa lumbos tuos et surgens vade ad Eufraten et absconde illud ibi in foramine petraeTake the girdle which thou hast got, which is about thy loins, and arise, go to the Euphrates, and hide it there in a hole of the rock. 4. Take the girdle that thou hast bought, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock. 13:4 возьми пояс, который ты купил, который на чреслах твоих, и встань, пойди к Евфрату и спрячь его там в расселине скалы. 13:4 λαβὲ λαμβανω take; get τὸ ο the περίζωμα περιζωμα the περὶ περι about; around τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your καὶ και and; even ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even βάδισον βαδιζω in; on τὸν ο the Εὐφράτην ευφρατης Euphratēs; Effratis καὶ και and; even κατάκρυψον κατακρυπτω he; him ἐκεῖ εκει there ἐν εν in τῇ ο the τρυμαλιᾷ τρυμαλια hole τῆς ο the πέτρας πετρα.1 cliff; bedrock 13:4 קַ֧ח qˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵזֹ֛ור ʔēzˈôr אֵזֹור loin-cloth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] קָנִ֖יתָ qānˌîṯā קנה buy אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon מָתְנֶ֑יךָ moṯnˈeʸḵā מָתְנַיִם hips וְ wᵊ וְ and קוּם֙ qûm קום arise לֵ֣ךְ lˈēḵ הלך walk פְּרָ֔תָה pᵊrˈāṯā פְּרָת Euphrates וְ wᵊ וְ and טָמְנֵ֥הוּ ṭomnˌēhû טמן hide שָׁ֖ם šˌām שָׁם there בִּ bi בְּ in נְקִ֥יק nᵊqˌîq נָקִיק cleft הַ ha הַ the סָּֽלַע׃ ssˈālaʕ סֶלַע rock 13:4. tolle lumbare quod possedisti quod est circa lumbos tuos et surgens vade ad Eufraten et absconde illud ibi in foramine petrae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Take the girdle which thou hast got, which is about thy loins, and arise, go to the Euphrates, and hide it there in a hole of the rock. |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144: К Ефрату. Так как судьба пояса должна быть проверена желающими, то нельзя предположить, что здесь имеется в виду далекая река Месопотамии. Всего вероятнее здесь вдет речь о Вади Фара — речке, протекавшей невдали от Анафофа (ср. Нав ХVIII:23). Но несомненно, что эта речка выбрана для символического действия по ее созвучию с наименованием той реки, около которой скоро должны будут жить уведенные в плен евреи.Adam Clarke: Commentary on the Bible - 183113:4: Go to Euphrates, and hide it there - Intending to point out, by this distant place, the country into which they were to be carried away captive.Albert Barnes: Notes on the Bible - 183413:4: In a hole of the rock - "In a cleft of the rock." As there are no fissured rocks in Babylonia, the place where Jeremiah hid the girdle must have been somewhere in the upper part of the river.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:4: go: Intending to point out, by this distant place, the country, Chaldea, into which they were to be carried captive. Jer 51:63, Jer 51:64; Psa 137:1; Mic 4:10Geneva 159913:4 Take the sash that thou hast bought, which [is] upon thy loins, and arise, go to (a) Euphrates, and hide it there in a cleft of the rock.(a) Because this river was far from Jerusalem, it is evident that this was a vision, by which it was signified that the Jews would pass over the Euphrates to be captives in Babylon, and there for length of time would seem to be rotten, although they were joined to the Lord before as a girdle about a man. John Gill13:4 Take the girdle which thou hast got, which is upon thy loins,.... Either he is bid to take it off his loins, on which it was; or to go with it on them; seeing the taking it off does not seem absolutely necessary; and go with it to the place directed to in the following words:and arise, go to Euphrates, and hide it there in a hole of the rock; by the river side, where the waters, coming and going, would reach and wet it, and it drying again, would rot the sooner. This signifies the carrying of the Jews captive to Babylon, by which city the river Euphrates ran, and the obscure state and condition they would be in there; and where all their pride and glory would be marred, as afterwards declared. Robert Jamieson, A. R. Fausset and David Brown13:4 Euphrates--In order to support the view that Jeremiah's act was outward, HENDERSON considers that the Hebrew Phrath here is Ephratha, the original name of Beth-lehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah. The non-addition of the word "river," which usually precedes Phrath, when meaning Euphrates, favors this view. But I prefer English Version. The Euphrates is specified as being near Babylon, the Jews future place of exile.hole--typical of the prisons in which the Jews were to be confined. the rock--some well-known rock. A sterile region, such as was that to which the Jews were led away (compare Is 7:19) [GROTIUS]. |
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13:513:5: Եւ չոգա՛յ եւ թաքուցի զնա յԵփրատ, որպէս պատուիրեաց ինձ Տէր[11145]։ [11145] Բազումք. Որպէս եւ պատուիրեաց։ Եւ չոգայ եւ թաքուցի զնա յԵփրատ, որպէս պատուիրեաց ինձ Տէր:5 Ու ես գնացի եւ այն թաքցրի Եփրատի ափին, ինչպէս պատուիրել էր ինձ Տէրը: 5 Ես գացի եւ զանիկա Եփրատի եզերքը պահեցի, ինչպէս Տէրը ինծի պատուիրեց։ 13:5: Եւ չոգա՛յ եւ թաքուցի զնա յԵփրատ, որպէս պատուիրեաց ինձ Տէր[11145]։ [11145] Բազումք. Որպէս եւ պատուիրեաց։ 5 Ու ես գնացի եւ այն թաքցրի Եփրատի ափին, ինչպէս պատուիրել էր ինձ Տէրը: 5 Ես գացի եւ զանիկա Եփրատի եզերքը պահեցի, ինչպէս Տէրը ինծի պատուիրեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:513:5 Я пошел и спрятал его у Евфрата, как повелел мне Господь. So I went, and hid it by Euphrates, as the LORD commanded me:13:5 καὶ και and; even ἐπορεύθην πορευομαι travel; go καὶ και and; even ἔκρυψα κρυπτω hide αὐτὸ αυτος he; him ἐν εν in τῷ ο the Εὐφράτῃ ευφρατης Euphratēs; Effratis καθὼς καθως just as / like ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me κύριος κυριος lord; master 13:5 וָ wā וְ and אֵלֵ֕ךְ ʔēlˈēḵ הלך walk וָ wā וְ and אֶטְמְנֵ֖הוּ ʔeṭmᵊnˌēhû טמן hide בִּ bi בְּ in פְרָ֑ת fᵊrˈāṯ פְּרָת Euphrates כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֹותִֽי׃ ʔôṯˈî אֵת [object marker] 13:5. et abii et abscondi illud in Eufraten sicut praeceperat mihi DominusAnd I went, and hid it by the Euphrates, as the Lord had commanded me. 5. So I went, and hid it by Euphrates, as the LORD commanded me. 13:5 Я пошел и спрятал его у Евфрата, как повелел мне Господь. 13:5 καὶ και and; even ἐπορεύθην πορευομαι travel; go καὶ και and; even ἔκρυψα κρυπτω hide αὐτὸ αυτος he; him ἐν εν in τῷ ο the Εὐφράτῃ ευφρατης Euphratēs; Effratis καθὼς καθως just as / like ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me κύριος κυριος lord; master 13:5 וָ wā וְ and אֵלֵ֕ךְ ʔēlˈēḵ הלך walk וָ wā וְ and אֶטְמְנֵ֖הוּ ʔeṭmᵊnˌēhû טמן hide בִּ bi בְּ in פְרָ֑ת fᵊrˈāṯ פְּרָת Euphrates כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֹותִֽי׃ ʔôṯˈî אֵת [object marker] 13:5. et abii et abscondi illud in Eufraten sicut praeceperat mihi Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I went, and hid it by the Euphrates, as the Lord had commanded me. |
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:5: as: Exo 39:42, Exo 39:43, Exo 40:16; Mat 22:2-6; Joh 2:5-8; Act 26:19, Act 26:20; Ti2 2:3; Heb 11:8, Heb 11:17-19John Gill13:5 So I went and hid it by Euphrates,.... Or, "in" (o) it; in a hole of the rock, upon the banks of it:as the Lord commanded me: all this seems to be done not really, but visionally; it can hardly be thought that Jeremy should be sent on two such long journeys, on such an account, which would take up a considerable time to perform it in; but rather that he went and came in like manner as Ezekiel did, in the visions of God, from Chaldea to Jerusalem, and from thence to Chaldea again, Ezek 8:3, and so Maimonaides (p) was of opinion, as Kimchi on the place observes, that all this was done in a vision of prophecy. (o) "in Euphrate", V. L. Pagninus, Montanus, Calvin. (p) Moreh Nevochim, par. 2. c. 46. p. 323. John Wesley13:5 So - Most think Jeremiah did this in a vision, for it was a very long journey from Anathoth to Euphrates. |
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13:613:6: Եւ եղեւ յետ բազում աւուրց՝ ասէ ցիս Տէր. Արի գնա յափն Եփրատայ, եւ առցես անտի զսփածանելին զոր հրամայեցի քեզ անդ թաքուցանել։ Եւ եղեւ յետ բազում աւուրց ասէ ցիս Տէր. Արի գնա յափն Եփրատայ, եւ առցես անտի զսփածանելին զոր հրամայեցի քեզ անդ թաքուցանել:6 Եւ ահա շատ օրեր անց Տէրն ինձ ասաց. «Վեր կաց գնա՛ Եփրատի ափը եւ վերցրո՛ւ այն գօտին, որը հրամայեցի քեզ այնտեղ թաքցնել»: 6 Եւ շատ օրեր ետքը Տէրը ինծի ըսաւ. «Ելի՛ր, Եփրատ գնա՛, անկէ ա՛ռ այն գօտին, որ քեզի հրամայեցի հոն պահել»։ 13:6: Եւ եղեւ յետ բազում աւուրց՝ ասէ ցիս Տէր. Արի գնա յափն Եփրատայ, եւ առցես անտի զսփածանելին զոր հրամայեցի քեզ անդ թաքուցանել։ 6 Եւ ահա շատ օրեր անց Տէրն ինձ ասաց. «Վեր կաց գնա՛ Եփրատի ափը եւ վերցրո՛ւ այն գօտին, որը հրամայեցի քեզ այնտեղ թաքցնել»: 6 Եւ շատ օրեր ետքը Տէրը ինծի ըսաւ. «Ելի՛ր, Եփրատ գնա՛, անկէ ա՛ռ այն գօտին, որ քեզի հրամայեցի հոն պահել»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:613:6 По прошествии же многих дней сказал мне Господь: встань, пойди к Евфрату и возьми оттуда пояс, который Я велел тебе спрятать там. And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there:13:6 καὶ και and; even ἐγένετο γινομαι happen; become μεθ᾿ μετα with; amid ἡμέρας ημερα day πολλὰς πολυς much; many καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἀνάστηθι ανιστημι stand up; resurrect βάδισον βαδιζω in; on τὸν ο the Εὐφράτην ευφρατης Euphratēs; Effratis καὶ και and; even λαβὲ λαμβανω take; get ἐκεῖθεν εκειθεν from there τὸ ο the περίζωμα περιζωμα who; what ἐνετειλάμην εντελλομαι direct; enjoin σοι σοι you τοῦ ο the κατακρύψαι κατακρυπτω there 13:6 וַ wa וְ and יְהִ֕י yᵊhˈî היה be מִ mi מִן from קֵּ֖ץ qqˌēṣ קֵץ end יָמִ֣ים yāmˈîm יֹום day רַבִּ֑ים rabbˈîm רַב much וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to ק֚וּם ˈqûm קום arise לֵ֣ךְ lˈēḵ הלך walk פְּרָ֔תָה pᵊrˈāṯā פְּרָת Euphrates וְ wᵊ וְ and קַ֤ח qˈaḥ לקח take מִ mi מִן from שָּׁם֙ ššˌām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֵזֹ֔ור ʔēzˈôr אֵזֹור loin-cloth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּיתִ֖יךָ ṣiwwîṯˌîḵā צוה command לְ lᵊ לְ to טָמְנֹו־ ṭomnô- טמן hide שָֽׁם׃ šˈām שָׁם there 13:6. et factum est post dies plurimos dixit Dominus ad me surge vade ad Eufraten et tolle inde lumbare quod praecepi tibi ut absconderes illud ibiAnd it came to pass after many days, that the Lord said to me: Arise, go to the Euphrates, and take from thence the girdle, which I commanded thee to hide there. 6. And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there. 13:6 По прошествии же многих дней сказал мне Господь: встань, пойди к Евфрату и возьми оттуда пояс, который Я велел тебе спрятать там. 13:6 καὶ και and; even ἐγένετο γινομαι happen; become μεθ᾿ μετα with; amid ἡμέρας ημερα day πολλὰς πολυς much; many καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἀνάστηθι ανιστημι stand up; resurrect βάδισον βαδιζω in; on τὸν ο the Εὐφράτην ευφρατης Euphratēs; Effratis καὶ και and; even λαβὲ λαμβανω take; get ἐκεῖθεν εκειθεν from there τὸ ο the περίζωμα περιζωμα who; what ἐνετειλάμην εντελλομαι direct; enjoin σοι σοι you τοῦ ο the κατακρύψαι κατακρυπτω there 13:6 וַ wa וְ and יְהִ֕י yᵊhˈî היה be מִ mi מִן from קֵּ֖ץ qqˌēṣ קֵץ end יָמִ֣ים yāmˈîm יֹום day רַבִּ֑ים rabbˈîm רַב much וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to ק֚וּם ˈqûm קום arise לֵ֣ךְ lˈēḵ הלך walk פְּרָ֔תָה pᵊrˈāṯā פְּרָת Euphrates וְ wᵊ וְ and קַ֤ח qˈaḥ לקח take מִ mi מִן from שָּׁם֙ ššˌām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֵזֹ֔ור ʔēzˈôr אֵזֹור loin-cloth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּיתִ֖יךָ ṣiwwîṯˌîḵā צוה command לְ lᵊ לְ to טָמְנֹו־ ṭomnô- טמן hide שָֽׁם׃ šˈām שָׁם there 13:6. et factum est post dies plurimos dixit Dominus ad me surge vade ad Eufraten et tolle inde lumbare quod praecepi tibi ut absconderes illud ibi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And it came to pass after many days, that the Lord said to me: Arise, go to the Euphrates, and take from thence the girdle, which I commanded thee to hide there. |
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183413:6: Many days - The seventy years' captivity.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:6: Arise: Jer 13:2-5John Gill13:6 And it came to pass after many days,.... When the girdle had lain long in the hole, by the side of Euphrates; this denotes the length of the Babylonish captivity, which was seventy years:that the Lord said unto me, arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there; which may denote the return of these people from captivity, according to the prophecy of Jeremiah; see Jer 25:11, though this seems to be visionally done, in order to express the wretched state and condition these people were in; either before the captivity, which was the cause of it; or at their return from it, when they were no better for it. Robert Jamieson, A. R. Fausset and David Brown13:6 after many days--Time enough was given for the girdle to become unfit for use. So, in course of time, the Jews became corrupted by the heathen idolatries around, so as to cease to be witnesses of Jehovah; they must, therefore, be cast away as a "marred" or spoiled girdle. |
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13:713:7: Եւ գնացի յափն Եփրատ գետոյ, փորեցի եւ առի զսփածանելին ՚ի տեղւոջէ անդ ուր թաղեցի զնա. եւ ահա ապականեալ էր սփածանելին, եւ ահա չէ՛ր ինչ իմիք պիտանացու[11146]։ [11146] Ոմանք. ՚Ի տեղւոջէ ուր թաքուցի զնա անդ... եւ չէր ինչ իմիք պի՛՛։ Եւ գնացի յափն Եփրատ գետոյ, փորեցի եւ առի զսփածանելին ի տեղւոջէն ուր թաղեցի զնա անդ. եւ ահա ապականեալ էր սփածանելին, եւ ահա չէր ինչ իմիք պիտանացու:7 Գնացի Եփրատ գետի ափը, փորեցի եւ վերցրի գօտին այնտեղից, ուր այն թաղել էի. բայց, ահա, գօտին փտել էր եւ ոչ մի բանի պիտանի չէր: 7 Ես ալ Եփրատ գացի ու փորելով՝ գօտին այն պահած տեղէս առի. բայց գօտին փտտեր էր ու բնաւ բանի մը չէր գար։ 13:7: Եւ գնացի յափն Եփրատ գետոյ, փորեցի եւ առի զսփածանելին ՚ի տեղւոջէ անդ ուր թաղեցի զնա. եւ ահա ապականեալ էր սփածանելին, եւ ահա չէ՛ր ինչ իմիք պիտանացու[11146]։ [11146] Ոմանք. ՚Ի տեղւոջէ ուր թաքուցի զնա անդ... եւ չէր ինչ իմիք պի՛՛։ 7 Գնացի Եփրատ գետի ափը, փորեցի եւ վերցրի գօտին այնտեղից, ուր այն թաղել էի. բայց, ահա, գօտին փտել էր եւ ոչ մի բանի պիտանի չէր: 7 Ես ալ Եփրատ գացի ու փորելով՝ գօտին այն պահած տեղէս առի. բայց գօտին փտտեր էր ու բնաւ բանի մը չէր գար։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:713:7 И я пришел к Евфрату, выкопал и взял пояс из того места, где спрятал его, и вот, пояс был испорчен, ни к чему стал не годен. Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing:13:7 καὶ και and; even ἐπορεύθην πορευομαι travel; go ἐπὶ επι in; on τὸν ο the Εὐφράτην ευφρατης Euphratēs; Effratis ποταμὸν ποταμος river καὶ και and; even ὤρυξα ορυσσω dig καὶ και and; even ἔλαβον λαμβανω take; get τὸ ο the περίζωμα περιζωμα from; out of τοῦ ο the τόπου τοπος place; locality οὗ ου.1 where κατώρυξα κατορυσσω he; him ἐκεῖ εκει there καὶ και and; even ἰδοὺ ιδου see!; here I am διεφθαρμένον διαφθειρω deteriorate; ruin ἦν ειμι be ὃ ος who; what οὐ ου not μὴ μη not χρησθῇ χραω lend; use εἰς εις into; for οὐθέν ουδεις no one; not one 13:7 וָ wā וְ and אֵלֵ֣ךְ ʔēlˈēḵ הלך walk פְּרָ֔תָה pᵊrˈāṯā פְּרָת Euphrates וָ wā וְ and אֶחְפֹּ֗ר ʔeḥpˈōr חפר dig וָֽ wˈā וְ and אֶקַּח֙ ʔeqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֵזֹ֔ור ʔēzˈôr אֵזֹור loin-cloth מִן־ min- מִן from הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] טְמַנְתִּ֣יו ṭᵊmantˈiʸw טמן hide שָׁ֑מָּה šˈāmmā שָׁם there וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold נִשְׁחַ֣ת nišḥˈaṯ שׁחת destroy הָ hā הַ the אֵזֹ֔ור ʔēzˈôr אֵזֹור loin-cloth לֹ֥א lˌō לֹא not יִצְלַ֖ח yiṣlˌaḥ צלח be strong לַ la לְ to † הַ the כֹּֽל׃ פ kkˈōl . f כֹּל whole 13:7. et abii ad Eufraten et fodi et tuli lumbare de loco ubi absconderam illud et ecce conputruerat lumbare ita ut nullo usui aptum essetAnd I went to the Euphrates, and digged, and took the girdle out of the place where I had hid it and behold the girdle was rotten, so that it was fit for no use. 7. Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing. 13:7 И я пришел к Евфрату, выкопал и взял пояс из того места, где спрятал его, и вот, пояс был испорчен, ни к чему стал не годен. 13:7 καὶ και and; even ἐπορεύθην πορευομαι travel; go ἐπὶ επι in; on τὸν ο the Εὐφράτην ευφρατης Euphratēs; Effratis ποταμὸν ποταμος river καὶ και and; even ὤρυξα ορυσσω dig καὶ και and; even ἔλαβον λαμβανω take; get τὸ ο the περίζωμα περιζωμα from; out of τοῦ ο the τόπου τοπος place; locality οὗ ου.1 where κατώρυξα κατορυσσω he; him ἐκεῖ εκει there καὶ και and; even ἰδοὺ ιδου see!; here I am διεφθαρμένον διαφθειρω deteriorate; ruin ἦν ειμι be ὃ ος who; what οὐ ου not μὴ μη not χρησθῇ χραω lend; use εἰς εις into; for οὐθέν ουδεις no one; not one 13:7 וָ wā וְ and אֵלֵ֣ךְ ʔēlˈēḵ הלך walk פְּרָ֔תָה pᵊrˈāṯā פְּרָת Euphrates וָ wā וְ and אֶחְפֹּ֗ר ʔeḥpˈōr חפר dig וָֽ wˈā וְ and אֶקַּח֙ ʔeqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֵזֹ֔ור ʔēzˈôr אֵזֹור loin-cloth מִן־ min- מִן from הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] טְמַנְתִּ֣יו ṭᵊmantˈiʸw טמן hide שָׁ֑מָּה šˈāmmā שָׁם there וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold נִשְׁחַ֣ת nišḥˈaṯ שׁחת destroy הָ hā הַ the אֵזֹ֔ור ʔēzˈôr אֵזֹור loin-cloth לֹ֥א lˌō לֹא not יִצְלַ֖ח yiṣlˌaḥ צלח be strong לַ la לְ to † הַ the כֹּֽל׃ פ kkˈōl . f כֹּל whole 13:7. et abii ad Eufraten et fodi et tuli lumbare de loco ubi absconderam illud et ecce conputruerat lumbare ita ut nullo usui aptum esset ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I went to the Euphrates, and digged, and took the girdle out of the place where I had hid it and behold the girdle was rotten, so that it was fit for no use. |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:7: And behold, the girdle was marred; it was profitable for nothing - This symbolically represented the state of the Jews: they were corrupt and abominable; and God, by sending them into captivity, "marred the pride of Judah, and the great pride of Jerusalem," Jer 13:9.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:7: it was: Jer 13:10, Jer 24:1-8; Isa 64:6; Eze 15:3-5; Zac 3:3, Zac 3:4; Luk 14:34, Luk 14:35; Rom 3:12; Plm 1:11John Gill13:7 Then I went to Euphrates,.... In a vision; this is the second journey, of which See Gill on Jer 13:5,and digged; the hole, in process of time, being stopped up with soil or sand, that were thrown up over it; this digging was in a visionary way; see Ezek 8:8, and took the girdle from the place where I had hid it; which he knew again by some token or another: and, behold, the girdle was marred; or "corrupted" (q); it was become rotten by the washing of the water over it, and its long continuance in such a place: Tit was profitable for nothing; it could not be put upon a man's loins, or be wore any more; nor was it fit for any other use, it was so sadly spoiled and so thoroughly rotten. It is in the Hebrew text, "it shall not prosper to all" (r) things; that is, not "to anything" (s), as many render it. (q) "corruptum erat", Munster, Montanus, Schmidt; "computruerat", Pagninus. (r) "non proficiet omnibus", Vatablus. (s) "Non prosperabitur cuiquam", Montanus; "ad ullam rem", Junius & Tremellius, Piscator. |
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13:813:8: Եւ եղեւ բան Տեառն առ իս՝ Եւ եղեւ բան Տեառն առ իս` եւ ասէ:8 Տէրը, խօսքն ինձ ուղղելով, ասաց. 8 Եւ Տէրոջը խօսքը ինծի եղաւ ըսելով. 13:8: Եւ եղեւ բան Տեառն առ իս՝ 8 Տէրը, խօսքն ինձ ուղղելով, ասաց. 8 Եւ Տէրոջը խօսքը ինծի եղաւ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
13:813:8 И было ко мне слово Господне: Then the word of the LORD came unto me, saying:13:8 καὶ και and; even ἐγενήθη γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 13:8 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 13:8. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying: 8. Then the word of the LORD came unto me, saying, 13:8 И было ко мне слово Господне: 13:8 καὶ και and; even ἐγενήθη γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare 13:8 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 13:8. et factum est verbum Domini ad me dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the word of the Lord came to me, saying: |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:8: 8John Gill13:8 Then the word of the Lord came unto me, saying. Or the word of prophecy from before the Lord, as the Targum; and now follows the application of this sign to the thing signified, and the whole intention of it is opened. |
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13:913:9: եւ ասէ. Ա՛յսպէս ասէ Տէր. Ա՛յդպէս ապականեցից զհպարտութիւն Յուդայ եւ զհպարտութիւն Երուսաղեմի։ Այսպէս ասէ Տէր. Այդպէս ապականեցից զհպարտութիւն Յուդայ եւ զհպարտութիւն Երուսաղեմի:9 այսպէս է ասում Տէրը. «Այդպէս էլ ապականելու եմ Յուդայի երկրի հպարտութիւնը եւ Երուսաղէմի հպարտութիւնը, 9 «Յուդային հպարտութիւնը Ու Երուսաղէմին մեծ հպարտութիւնը այդպէս պիտի աւրեմ։ 13:9: եւ ասէ. Ա՛յսպէս ասէ Տէր. Ա՛յդպէս ապականեցից զհպարտութիւն Յուդայ եւ զհպարտութիւն Երուսաղեմի։ 9 այսպէս է ասում Տէրը. «Այդպէս էլ ապականելու եմ Յուդայի երկրի հպարտութիւնը եւ Երուսաղէմի հպարտութիւնը, 9 «Յուդային հպարտութիւնը Ու Երուսաղէմին մեծ հպարտութիւնը այդպէս պիտի աւրեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:913:9 так говорит Господь: так сокрушу Я гордость Иуды и великую гордость Иерусалима. Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem:13:9 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὕτω ουτως so; this way φθερῶ φθειρω corrupt τὴν ο the ὕβριν υβρις insolence; insult Ιουδα ιουδα Iouda; Iutha καὶ και and; even τὴν ο the ὕβριν υβρις insolence; insult Ιερουσαλημ ιερουσαλημ Jerusalem 13:9 כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כָּ֠כָה kāḵˌā כָּכָה thus אַשְׁחִ֞ית ʔašḥˈîṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] גְּאֹ֧ון gᵊʔˈôn גָּאֹון height יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גְּאֹ֥ון gᵊʔˌôn גָּאֹון height יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem הָ hā הַ the רָֽב׃ rˈāv רַב much 13:9. haec dicit Dominus sic putrescere faciam superbiam Iuda et superbiam Hierusalem multamThus saith the Lord: After this manner will I make the pride of Juda, and the great pride of Jerusalem to rot. 9. Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. 13:9 так говорит Господь: так сокрушу Я гордость Иуды и великую гордость Иерусалима. 13:9 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὕτω ουτως so; this way φθερῶ φθειρω corrupt τὴν ο the ὕβριν υβρις insolence; insult Ιουδα ιουδα Iouda; Iutha καὶ και and; even τὴν ο the ὕβριν υβρις insolence; insult Ιερουσαλημ ιερουσαλημ Jerusalem 13:9 כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כָּ֠כָה kāḵˌā כָּכָה thus אַשְׁחִ֞ית ʔašḥˈîṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] גְּאֹ֧ון gᵊʔˈôn גָּאֹון height יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גְּאֹ֥ון gᵊʔˌôn גָּאֹון height יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem הָ hā הַ the רָֽב׃ rˈāv רַב much 13:9. haec dicit Dominus sic putrescere faciam superbiam Iuda et superbiam Hierusalem multam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thus saith the Lord: After this manner will I make the pride of Juda, and the great pride of Jerusalem to rot. |
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:9: After: Jer 18:4-6; Lam 5:5-8the pride: Jer 13:15-17; Lev 26:19; Job 40:10-12; Pro 16:18; Isa 2:10-17, Isa 23:9; Eze 16:50, Eze 16:56; Nah 2:2 *marg. Zep 3:11; Luk 18:14; Jam 4:6; Pe1 5:5 the great: Jer 48:29; Isa 16:6 John Gill13:9 Thus saith the Lord, after this manner,.... As this girdle has been hid in Euphrates, and has been marred and rendered useless; so in like manner, and by such like means,will I mar the pride of Judah, and the great pride of Jerusalem; or their glory, or excellency (t); that which they gloried in, and were proud of; their city which was burnt, and their temple which was destroyed by the Chaldeans; their king, princes, and nobles, who were carried captive into Babylon, by the river Euphrates, and stripped of all their grandeur, honour, and glory; and so the Targum, "so will I corrupt the strength of the men of Judah, and the strength of the inhabitants of Jerusalem, which is much;'' and to which agrees the Syriac version, which renders it, "the proud or haughty men of Judah, and the many haughty men of Jerusalem.'' (t) "excellentiam", Calvin, Piscator. Robert Jamieson, A. R. Fausset and David Brown13:9 (Lev 26:19). |
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13:1013:10: Զքաղաքն եւ զժողովուրդն իմ չար՝ որք ո՛չ կամէին լսել բանից իմոց. որք գնան ըստ յօժարութեան սրտից իւրեանց չարաց, եւ երթան զհետ աստուածոց օտարաց ծառայե՛լ նոցա՝ եւ երկի՛ր պագանել. եւ եղիցին իբրեւ զսփածանելիդ զայդ՝ որ ոչ իմիք է՛ պիտանացու[11147]։ [11147] Ոսկան. Ոչ կամին լսել բա՛՛։ Ոմանք. Որ ոչինչ իմիք է պի՛՛։ [244]Զքաղաքն եւ զժողովուրդն իմ`` չար` որք ոչ կամէին լսել բանից իմոց, որք գնան ըստ յօժարութեան սրտից իւրեանց չարաց, եւ երթան զհետ աստուածոց օտարաց ծառայել նոցա եւ երկիր պագանել. եղիցին իբրեւ զսփածանելիդ զայդ` որ ոչ իմիք է պիտանացու:10 քաղաքն ու իմ չար ժողովրդին, որոնք չէին ուզում ականջ դնել իմ խօսքերին, որոնք գնում են իրենց չար սրտերի ցանկութեամբ, ընթանում են օտար աստուածների յետեւից, որպէսզի ծառայեն նրանց եւ երկրպագեն. նրանք պիտի դառնան այդ գօտու պէս, որը ոչ մի բանի պիտանի չէ: 10 Այս չար ժողովուրդը, Որ իմ խօսքերս լսել չեն ուզեր Ու իրենց սրտին կամակորութիւնովը կը քալեն, Օտար աստուածներու ետեւէ կ’երթան Անոնց ծառայութիւն ընելու եւ անոնց երկրպագութիւն ընելու համար՝ Այդ անպիտան գօտիին պէս պիտի ըլլան։ 13:10: Զքաղաքն եւ զժողովուրդն իմ չար՝ որք ո՛չ կամէին լսել բանից իմոց. որք գնան ըստ յօժարութեան սրտից իւրեանց չարաց, եւ երթան զհետ աստուածոց օտարաց ծառայե՛լ նոցա՝ եւ երկի՛ր պագանել. եւ եղիցին իբրեւ զսփածանելիդ զայդ՝ որ ոչ իմիք է՛ պիտանացու[11147]։ [11147] Ոսկան. Ոչ կամին լսել բա՛՛։ Ոմանք. Որ ոչինչ իմիք է պի՛՛։ 10 քաղաքն ու իմ չար ժողովրդին, որոնք չէին ուզում ականջ դնել իմ խօսքերին, որոնք գնում են իրենց չար սրտերի ցանկութեամբ, ընթանում են օտար աստուածների յետեւից, որպէսզի ծառայեն նրանց եւ երկրպագեն. նրանք պիտի դառնան այդ գօտու պէս, որը ոչ մի բանի պիտանի չէ: 10 Այս չար ժողովուրդը, Որ իմ խօսքերս լսել չեն ուզեր Ու իրենց սրտին կամակորութիւնովը կը քալեն, Օտար աստուածներու ետեւէ կ’երթան Անոնց ծառայութիւն ընելու եւ անոնց երկրպագութիւն ընելու համար՝ Այդ անպիտան գօտիին պէս պիտի ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1013:10 Этот негодный народ, который не хочет слушать слов Моих, живет по упорству сердца своего и ходит во след иных богов, чтобы служить им и поклоняться им, будет как этот пояс, который ни к чему не годен. This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing:13:10 τὴν ο the πολλὴν πολυς much; many ταύτην ουτος this; he ὕβριν υβρις insolence; insult τοὺς ο the μὴ μη not βουλομένους βουλομαι want ὑπακούειν υπακουω listen to τῶν ο the λόγων λογος word; log μου μου of me; mine καὶ και and; even πορευθέντας πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἀλλοτρίων αλλοτριος another's; stranger τοῦ ο the δουλεύειν δουλευω give allegiance; subject αὐτοῖς αυτος he; him καὶ και and; even τοῦ ο the προσκυνεῖν προσκυνεω worship αὐτοῖς αυτος he; him καὶ και and; even ἔσονται ειμι be ὥσπερ ωσπερ just as τὸ ο the περίζωμα περιζωμα this; he ὃ ος who; what οὐ ου not χρησθήσεται χραω lend; use εἰς εις into; for οὐθέν ουδεις no one; not one 13:10 הָ hā הַ the עָם֩ ʕˌām עַם people הַ ha הַ the זֶּ֨ה zzˌeh זֶה this הָ hā הַ the רָ֜ע rˈāʕ רַע evil הַֽ hˈa הַ the מֵּאֲנִ֣ים׀ mmēʔᵃnˈîm מאן refuse לִ li לְ to שְׁמֹ֣ועַ šᵊmˈôₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרַ֗י dᵊvārˈay דָּבָר word הַ ha הַ the הֹֽלְכִים֙ hˈōlᵊḵîm הלך walk בִּ bi בְּ in שְׁרִר֣וּת šᵊrirˈûṯ שְׁרִרוּת stubbornness לִבָּ֔ם libbˈām לֵב heart וַ wa וְ and יֵּלְכ֗וּ yyēlᵊḵˈû הלך walk אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other לְ lᵊ לְ to עָבְדָ֖ם ʕāvᵊḏˌām עבד work, serve וּ û וְ and לְ lᵊ לְ to הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down לָהֶ֑ם lāhˈem לְ to וִ wi וְ and יהִי֙ yhˌî היה be כָּ kā כְּ as † הַ the אֵזֹ֣ור ʔēzˈôr אֵזֹור loin-cloth הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִצְלַ֖ח yiṣlˌaḥ צלח be strong לַ la לְ to † הַ the כֹּֽל׃ kkˈōl כֹּל whole 13:10. populum istum pessimum qui nolunt audire verba mea et ambulant in pravitate cordis sui abieruntque post deos alienos ut servirent eis et adorarent eos et erunt sicut lumbare istud quod nullo usui aptum estThis wicked people, that will not hear my words, and that walk in the perverseness of their heart, and have gone after strange gods to serve them, and to adore them: and they shall be as this girdle ,which is fit for no use. 10. This evil people, which refuse to hear my words, which walk in the stubbornness of their heart, and are gone after other gods to serve them, and to worship them, shall even be as this girdle, which is profitable for nothing. 13:10 Этот негодный народ, который не хочет слушать слов Моих, живет по упорству сердца своего и ходит во след иных богов, чтобы служить им и поклоняться им, будет как этот пояс, который ни к чему не годен. 13:10 τὴν ο the πολλὴν πολυς much; many ταύτην ουτος this; he ὕβριν υβρις insolence; insult τοὺς ο the μὴ μη not βουλομένους βουλομαι want ὑπακούειν υπακουω listen to τῶν ο the λόγων λογος word; log μου μου of me; mine καὶ και and; even πορευθέντας πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἀλλοτρίων αλλοτριος another's; stranger τοῦ ο the δουλεύειν δουλευω give allegiance; subject αὐτοῖς αυτος he; him καὶ και and; even τοῦ ο the προσκυνεῖν προσκυνεω worship αὐτοῖς αυτος he; him καὶ και and; even ἔσονται ειμι be ὥσπερ ωσπερ just as τὸ ο the περίζωμα περιζωμα this; he ὃ ος who; what οὐ ου not χρησθήσεται χραω lend; use εἰς εις into; for οὐθέν ουδεις no one; not one 13:10 הָ hā הַ the עָם֩ ʕˌām עַם people הַ ha הַ the זֶּ֨ה zzˌeh זֶה this הָ hā הַ the רָ֜ע rˈāʕ רַע evil הַֽ hˈa הַ the מֵּאֲנִ֣ים׀ mmēʔᵃnˈîm מאן refuse לִ li לְ to שְׁמֹ֣ועַ šᵊmˈôₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרַ֗י dᵊvārˈay דָּבָר word הַ ha הַ the הֹֽלְכִים֙ hˈōlᵊḵîm הלך walk בִּ bi בְּ in שְׁרִר֣וּת šᵊrirˈûṯ שְׁרִרוּת stubbornness לִבָּ֔ם libbˈām לֵב heart וַ wa וְ and יֵּלְכ֗וּ yyēlᵊḵˈû הלך walk אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other לְ lᵊ לְ to עָבְדָ֖ם ʕāvᵊḏˌām עבד work, serve וּ û וְ and לְ lᵊ לְ to הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down לָהֶ֑ם lāhˈem לְ to וִ wi וְ and יהִי֙ yhˌî היה be כָּ kā כְּ as † הַ the אֵזֹ֣ור ʔēzˈôr אֵזֹור loin-cloth הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִצְלַ֖ח yiṣlˌaḥ צלח be strong לַ la לְ to † הַ the כֹּֽל׃ kkˈōl כֹּל whole 13:10. populum istum pessimum qui nolunt audire verba mea et ambulant in pravitate cordis sui abieruntque post deos alienos ut servirent eis et adorarent eos et erunt sicut lumbare istud quod nullo usui aptum est ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ This wicked people, that will not hear my words, and that walk in the perverseness of their heart, and have gone after strange gods to serve them, and to adore them: and they shall be as this girdle ,which is fit for no use. |
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410: Большинство пленников иудейских не только не получит пользы от пребывания в плену, т. е. не раскается, но напротив окончательно погибнет там и забудет о своих великих целях, какие раньше думал осуществить иудейский народ.Albert Barnes: Notes on the Bible - 183413:10: This verse limits the application of the symbol. Only the ungodly and the idolatrous part of the people decayed at Babylon. The religious portion was strengthened and invigorated by the exile Jer 24:5-7.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:10: evil: Jer 5:23, Jer 7:25-28, Jer 8:5, Jer 11:7, Jer 11:18, Jer 15:1, Jer 25:3-7, Jer 34:14-17; Num 14:11; Ch2 36:15, Ch2 36:16; Heb 12:25walk: Jer 7:24, Jer 9:14, Jer 11:8, Jer 16:12; Ecc 11:9; Eph 4:17-19 imagination: or, stubbornness, Jer 3:17 *marg. Psa 78:8; Act 7:51 shall: Jer 13:7, Jer 15:1-4, Jer 16:4; Isa 3:24 John Gill13:10 This evil people, which refuse to hear my words,.... Sent by the prophets, to whom they turned a deaf ear; and though they pressed them, and importunately desired them to give them a hearing, they refused it; and this showed them to be a bad people, very degenerate and wicked; and which further appears by what follows:which walk in the imagination of their heart; which was evil, stubborn, and rebellious, see Jer 7:24, and walk after other gods, to serve them, and to worship them; went to Egypt and Assyria to pay their adoration to those who were not by nature gods; and this was the cause of their ruin and destruction: shall even be as this girdle, which is good for nothing: as they were corrupt in their practices, and were become useless and unserviceable to God; so they would be carried captive into a foreign country, where they would be inglorious, and unprofitable, uncomfortable in themselves, and of no use to one another. Robert Jamieson, A. R. Fausset and David Brown13:10 imagination--rather, "obstinacy." |
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13:1113:11: Զի զոր օրինակ մածանի սփածանելի զմիջով մարդոյ, նո՛յնպէս մածուցի զինեւ զամենայն տունդ Իսրայէլի, եւ զամենայն տունդ Յուդայ՝ ասէ Տէր. լինե՛լ ինձ ժողովուրդ անուանի, եւ ՚ի պարծանս եւ ՚ի փառս. եւ ո՛չ անսացին ինձ[11148]։ [11148] Ոմանք. Սփածանելի ընդ միջով... զամենայն տունն Իսրայէլի եւ զամենայն տունն Յու՛՛... ինձ ՚ի ժողովուրդ։ Զի զոր օրինակ մածանի սփածանելի զմիջով մարդոյ, նոյնպէս մածուցի զինեւ զամենայն տունդ Իսրայելի, եւ զամենայն տունդ Յուդայ, ասէ Տէր, լինել ինձ ժողովուրդ անուանի եւ ի պարծանս եւ ի փառս. եւ ոչ անսացին ինձ:11 Ինչպէս որ գօտին պատում է մարդու մէջքը, այդպէս իմ շուրջը պատեցի Իսրայէլի այդ ամբողջ տունը եւ Յուդայի ամբողջ տունը, - ասում է Տէրը, - որպէսզի նրանք ինձ համար դառնան անուանի ժողովուրդ եւ պարծանք ու փառք. բայց նրանք չլսեցին ինձ»: 11 Վասն զի ինչպէս մարդը գօտին իր մէջքը կը կապէ, Իսրայէլին բոլոր տունն ու Յուդային բոլոր տունը Ինծի այնպէս կապեր էի, կ’ըսէ Տէրը, Որպէս զի ինծի ժողովուրդ ըլլան, Նաեւ՝ անուն եւ փառք ու պարծանք։Բայց անոնք մտիկ չըրին։ 13:11: Զի զոր օրինակ մածանի սփածանելի զմիջով մարդոյ, նո՛յնպէս մածուցի զինեւ զամենայն տունդ Իսրայէլի, եւ զամենայն տունդ Յուդայ՝ ասէ Տէր. լինե՛լ ինձ ժողովուրդ անուանի, եւ ՚ի պարծանս եւ ՚ի փառս. եւ ո՛չ անսացին ինձ[11148]։ [11148] Ոմանք. Սփածանելի ընդ միջով... զամենայն տունն Իսրայէլի եւ զամենայն տունն Յու՛՛... ինձ ՚ի ժողովուրդ։ 11 Ինչպէս որ գօտին պատում է մարդու մէջքը, այդպէս իմ շուրջը պատեցի Իսրայէլի այդ ամբողջ տունը եւ Յուդայի ամբողջ տունը, - ասում է Տէրը, - որպէսզի նրանք ինձ համար դառնան անուանի ժողովուրդ եւ պարծանք ու փառք. բայց նրանք չլսեցին ինձ»: 11 Վասն զի ինչպէս մարդը գօտին իր մէջքը կը կապէ, Իսրայէլին բոլոր տունն ու Յուդային բոլոր տունը Ինծի այնպէս կապեր էի, կ’ըսէ Տէրը, Որպէս զի ինծի ժողովուրդ ըլլան, Նաեւ՝ անուն եւ փառք ու պարծանք։Բայց անոնք մտիկ չըրին։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1113:11 Ибо, как пояс близко лежит к чреслам человека, так Я приблизил к Себе весь дом Израилев и весь дом Иудин, говорит Господь, чтобы они были Моим народом и Моею славою, хвалою и украшением; но они не послушались. For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear:13:11 ὅτι οτι since; that καθάπερ καθαπερ exactly as κολλᾶται κολλαω cling; join τὸ ο the περίζωμα περιζωμα about; around τὴν ο the ὀσφὺν οσφυς loins; waist τοῦ ο the ἀνθρώπου ανθρωπος person; human οὕτως ουτως so; this way ἐκόλλησα κολλαω cling; join πρὸς προς to; toward ἐμαυτὸν εμαυτου myself τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even πᾶν πας all; every οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha τοῦ ο the γενέσθαι γινομαι happen; become μοι μοι me εἰς εις into; for λαὸν λαος populace; population ὀνομαστὸν ονομαστος and; even εἰς εις into; for καύχημα καυχημα boast; reason for boasting καὶ και and; even εἰς εις into; for δόξαν δοξα glory καὶ και and; even οὐκ ου not εἰσήκουσάν εισακουω heed; listen to μου μου of me; mine 13:11 כִּ֡י kˈî כִּי that כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יִדְבַּ֨ק yiḏbˌaq דבק cling, cleave to הָ hā הַ the אֵזֹ֜ור ʔēzˈôr אֵזֹור loin-cloth אֶל־ ʔel- אֶל to מָתְנֵי־ moṯnê- מָתְנַיִם hips אִ֗ישׁ ʔˈîš אִישׁ man כֵּ֣ן kˈēn כֵּן thus הִדְבַּ֣קְתִּי hiḏbˈaqtî דבק cling, cleave to אֵ֠לַי ʔēlˌay אֶל to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֨ית bˌêṯ בַּיִת house יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֤ית bˈêṯ בַּיִת house יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לִֽ lˈi לְ to הְיֹ֥ות hᵊyˌôṯ היה be לִי֙ lˌî לְ to לְ lᵊ לְ to עָ֔ם ʕˈām עַם people וּ û וְ and לְ lᵊ לְ to שֵׁ֥ם šˌēm שֵׁם name וְ wᵊ וְ and לִ li לְ to תְהִלָּ֖ה ṯᵊhillˌā תְּהִלָּה praise וּ û וְ and לְ lᵊ לְ to תִפְאָ֑רֶת ṯifʔˈāreṯ תִּפְאֶרֶת splendour וְ wᵊ וְ and לֹ֖א lˌō לֹא not שָׁמֵֽעוּ׃ šāmˈēʕû שׁמע hear 13:11. sicut enim adheret lumbare ad lumbos viri sic adglutinavi mihi omnem domum Israhel et omnem domum Iuda dicit Dominus ut esset mihi in populum et in nomen et in laudem et in gloriam et non audieruntFor as the girdle sticketh close to the loins of a man, so have I brought close to me all the house of Israel, and all the house of Juda, saith the Lord: that they might be my people, and for a name, and for a praise, and for a glory: but they would not hear. 11. For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear. 13:11 Ибо, как пояс близко лежит к чреслам человека, так Я приблизил к Себе весь дом Израилев и весь дом Иудин, говорит Господь, чтобы они были Моим народом и Моею славою, хвалою и украшением; но они не послушались. 13:11 ὅτι οτι since; that καθάπερ καθαπερ exactly as κολλᾶται κολλαω cling; join τὸ ο the περίζωμα περιζωμα about; around τὴν ο the ὀσφὺν οσφυς loins; waist τοῦ ο the ἀνθρώπου ανθρωπος person; human οὕτως ουτως so; this way ἐκόλλησα κολλαω cling; join πρὸς προς to; toward ἐμαυτὸν εμαυτου myself τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even πᾶν πας all; every οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha τοῦ ο the γενέσθαι γινομαι happen; become μοι μοι me εἰς εις into; for λαὸν λαος populace; population ὀνομαστὸν ονομαστος and; even εἰς εις into; for καύχημα καυχημα boast; reason for boasting καὶ και and; even εἰς εις into; for δόξαν δοξα glory καὶ και and; even οὐκ ου not εἰσήκουσάν εισακουω heed; listen to μου μου of me; mine 13:11 כִּ֡י kˈî כִּי that כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יִדְבַּ֨ק yiḏbˌaq דבק cling, cleave to הָ hā הַ the אֵזֹ֜ור ʔēzˈôr אֵזֹור loin-cloth אֶל־ ʔel- אֶל to מָתְנֵי־ moṯnê- מָתְנַיִם hips אִ֗ישׁ ʔˈîš אִישׁ man כֵּ֣ן kˈēn כֵּן thus הִדְבַּ֣קְתִּי hiḏbˈaqtî דבק cling, cleave to אֵ֠לַי ʔēlˌay אֶל to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֨ית bˌêṯ בַּיִת house יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֤ית bˈêṯ בַּיִת house יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לִֽ lˈi לְ to הְיֹ֥ות hᵊyˌôṯ היה be לִי֙ lˌî לְ to לְ lᵊ לְ to עָ֔ם ʕˈām עַם people וּ û וְ and לְ lᵊ לְ to שֵׁ֥ם šˌēm שֵׁם name וְ wᵊ וְ and לִ li לְ to תְהִלָּ֖ה ṯᵊhillˌā תְּהִלָּה praise וּ û וְ and לְ lᵊ לְ to תִפְאָ֑רֶת ṯifʔˈāreṯ תִּפְאֶרֶת splendour וְ wᵊ וְ and לֹ֖א lˌō לֹא not שָׁמֵֽעוּ׃ šāmˈēʕû שׁמע hear 13:11. sicut enim adheret lumbare ad lumbos viri sic adglutinavi mihi omnem domum Israhel et omnem domum Iuda dicit Dominus ut esset mihi in populum et in nomen et in laudem et in gloriam et non audierunt ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For as the girdle sticketh close to the loins of a man, so have I brought close to me all the house of Israel, and all the house of Juda, saith the Lord: that they might be my people, and for a name, and for a praise, and for a glory: but they would not hear. |
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183413:11: The reason why the girdle was chosen as the symbol. Similarly, Israel was the people chosen and set apart that in and by them the Holy Spirit might work for the salvation of mankind.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:11: I caused: Exo 19:5, Exo 19:6; Deu 4:7, Deu 26:18, Deu 32:10-15; Psa 135:4, Psa 147:20for a name: Jer 33:9; Isa 43:21, Isa 62:12; Pe1 2:9 but: Jer 13:10, Jer 6:17; Psa 81:11; Joh 5:37-40 John Gill13:11 For as the girdle cleaveth to the loins of a man,.... Being girt tight unto him:so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah; whom he chose above all people, and caused to approach unto him, and dwell in his courts; whom he favoured with his presence, and encouraged them to follow after him, and cleave to him in faith and affection, and with full purpose of heart; so that they were a people near unto him as a man's girdle is to his loins: and the end of this was, and would have been, had they continued so, that they might be unto me for a people; his own people, a special and peculiar people above all others, peculiarly favoured and blessed by him, and continue so, and in the enjoyment of all good things: and for a name, and for a praise, and for a glory; for a famous and renowned people, that should be to the praise and glory of God, and an honour to him, and an ornament to the profession of him; whereas they were the reverse: but they would not hear; the words of the Lord, nor obey his voice; but served other gods, departed from the Lord, to whom they should have cleaved, and so became like this rotten girdle. Robert Jamieson, A. R. Fausset and David Brown13:11 (Jer 33:9; Ex 19:5).glory--an ornament to glory in. |
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13:1213:12: Եւ ասասցես ժողովրդեանդ զպատգամսդ զայդ. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ամենայն տիկ գինւով լցցի. եւ եղիցի եթէ ասիցեն ցքեզ. Միթէ չգիտիցե՞մք գիտելով. եթէ ամենայն տիկ գինւով լցցի[11149]։ [11149] Ոմանք. Զպատգամդ զայդ... չգիտիցեմ եթէ տիկ։ Ոսկան. Գինեաւ լցցի։ Եւ ասասցես ժողովրդեանդ զպատգամդ զայդ. Այսպէս ասէ Տէր Աստուած Իսրայելի. Ամենայն տիկ գինւով լցցի. եւ եղիցի եթէ ասիցեն ցքեզ. Միթէ չգիտիցե՞մք գիտելով, եթէ ամենայն տիկ գինւով լցցի:12 «Այդ ժողովրդին կը յայտնես նաեւ հետեւեալ պատգամը. այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ամէն մի տիկ գինով պէտք է լցուի: Եւ եթէ այնպէս լինի, որ քեզ ասեն, թէ՝ ‘ Միթէ մենք չե՞նք հասկանում ու չգիտե՞նք, որ ամէն մի տիկ գինով պիտի լցուի”, 12 Նաեւ այս խօսքը ըսէ անոնց.‘Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ.«Ամէն տիկ գինիով պիտի լեցուի»’.Բայց անոնք քեզի պիտի ըսեն.‘Միթէ մենք չե՞նք գիտեր թէ ամէն տիկ գինիով պիտի լեցուի’։ 13:12: Եւ ասասցես ժողովրդեանդ զպատգամսդ զայդ. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ամենայն տիկ գինւով լցցի. եւ եղիցի եթէ ասիցեն ցքեզ. Միթէ չգիտիցե՞մք գիտելով. եթէ ամենայն տիկ գինւով լցցի[11149]։ [11149] Ոմանք. Զպատգամդ զայդ... չգիտիցեմ եթէ տիկ։ Ոսկան. Գինեաւ լցցի։ 12 «Այդ ժողովրդին կը յայտնես նաեւ հետեւեալ պատգամը. այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ամէն մի տիկ գինով պէտք է լցուի: Եւ եթէ այնպէս լինի, որ քեզ ասեն, թէ՝ ‘ Միթէ մենք չե՞նք հասկանում ու չգիտե՞նք, որ ամէն մի տիկ գինով պիտի լցուի”, 12 Նաեւ այս խօսքը ըսէ անոնց.‘Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ.«Ամէն տիկ գինիով պիտի լեցուի»’.Բայց անոնք քեզի պիտի ըսեն.‘Միթէ մենք չե՞նք գիտեր թէ ամէն տիկ գինիով պիտի լեցուի’։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1213:12 Посему скажи им слово сие: так говорит Господь, Бог Израилев: всякий винный мех наполняется вином. Они скажут тебе: > Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine:13:12 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he πᾶς πας all; every ἀσκὸς ασκος wineskin; skin πληρωθήσεται πληροω fulfill; fill οἴνου οινος wine καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless εἴπωσιν επω say; speak πρὸς προς to; toward σέ σε.1 you μὴ μη not γνόντες γινωσκω know οὐ ου not γνωσόμεθα γινωσκω know ὅτι οτι since; that πᾶς πας all; every ἀσκὸς ασκος wineskin; skin πληρωθήσεται πληροω fulfill; fill οἴνου οινος wine 13:12 וְ wᵊ וְ and אָמַרְתָּ֙ ʔāmartˌā אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה ס zzˈeh s זֶה this כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כָּל־ kol- כֹּל whole נֵ֖בֶל nˌēvel נֵבֶל jar יִמָּ֣לֵא yimmˈālē מלא be full יָ֑יִן yˈāyin יַיִן wine וְ wᵊ וְ and אָמְר֣וּ ʔāmᵊrˈû אמר say אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to הֲ hᵃ הֲ [interrogative] יָדֹ֨עַ֙ yāḏˈōₐʕ ידע know לֹ֣א lˈō לֹא not נֵדַ֔ע nēḏˈaʕ ידע know כִּ֥י kˌî כִּי that כָל־ ḵol- כֹּל whole נֵ֖בֶל nˌēvel נֵבֶל jar יִמָּ֥לֵא yimmˌālē מלא be full יָֽיִן׃ yˈāyin יַיִן wine 13:12. dices ergo ad eos sermonem istum haec dicit Dominus Deus Israhel omnis laguncula implebitur vino et dicent ad te numquid ignoramus quia omnis laguncula implebitur vinoThou shalt speak therefore to them this word: Thus saith the Lord the God of Israel: Every bottle shall be filled with wine. And they shall say to thee: Do we not know that every bottle shall be filled with wine? 12. Therefore thou shalt speak unto them this word: Thus saith the LORD, the God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not know that every bottle shall be filled with wine? 13:12 Посему скажи им слово сие: так говорит Господь, Бог Израилев: всякий винный мех наполняется вином. Они скажут тебе: <<разве мы не знаем, что всякий винный мех наполняется вином?>> 13:12 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he πᾶς πας all; every ἀσκὸς ασκος wineskin; skin πληρωθήσεται πληροω fulfill; fill οἴνου οινος wine καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless εἴπωσιν επω say; speak πρὸς προς to; toward σέ σε.1 you μὴ μη not γνόντες γινωσκω know οὐ ου not γνωσόμεθα γινωσκω know ὅτι οτι since; that πᾶς πας all; every ἀσκὸς ασκος wineskin; skin πληρωθήσεται πληροω fulfill; fill οἴνου οινος wine 13:12 וְ wᵊ וְ and אָמַרְתָּ֙ ʔāmartˌā אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה ס zzˈeh s זֶה this כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כָּל־ kol- כֹּל whole נֵ֖בֶל nˌēvel נֵבֶל jar יִמָּ֣לֵא yimmˈālē מלא be full יָ֑יִן yˈāyin יַיִן wine וְ wᵊ וְ and אָמְר֣וּ ʔāmᵊrˈû אמר say אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to הֲ hᵃ הֲ [interrogative] יָדֹ֨עַ֙ yāḏˈōₐʕ ידע know לֹ֣א lˈō לֹא not נֵדַ֔ע nēḏˈaʕ ידע know כִּ֥י kˌî כִּי that כָל־ ḵol- כֹּל whole נֵ֖בֶל nˌēvel נֵבֶל jar יִמָּ֥לֵא yimmˌālē מלא be full יָֽיִן׃ yˈāyin יַיִן wine 13:12. dices ergo ad eos sermonem istum haec dicit Dominus Deus Israhel omnis laguncula implebitur vino et dicent ad te numquid ignoramus quia omnis laguncula implebitur vino ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thou shalt speak therefore to them this word: Thus saith the Lord the God of Israel: Every bottle shall be filled with wine. And they shall say to thee: Do we not know that every bottle shall be filled with wine? |
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 - 1903-191412-14: К символическому действию присоединяется образно выраженная мысль. Каждый сосуд наполняется тем, для чего он назначен. Но жители Иерусалима по своему направлению не могут быть определены ни на что иное, как только на то, чтобы принять в себя гнев Божий; вследствие этого они лишатся рассудка и сами пойдут на встречу погибели, которая образно обозначается как разбитие сосудов.12: Винный мех по евр. nevel, может означать и сосуд для жидкостей, особенно для вина. Matthew Henry: Concise Commentary on the Whole Bible - 170612 Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine? 13 Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David's throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness. 14 And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them. 15 Hear ye, and give ear; be not proud: for the LORD hath spoken. 16 Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness. 17 But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD's flock is carried away captive. 18 Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory. 19 The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive. 20 Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock? 21 What wilt thou say when he shall punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail?Here is, I. A judgment threatened against this people that would quite intoxicate them. This doom is pronounced against them in a figure, to make it the more taken notice of and the more affecting (v. 12): Thus saith the Lord God of Israel, every bottle shall be filled with wine; that is, those that by their sins have made themselves vessels of wrath fitted to destruction shall be filled with the wrath of God as a bottle is with wine; and, as every vessel of mercy prepared for glory shall be filled with mercy and glory, so they shall be full of the fury of the Lord (Isa. li. 20); and they shall be brittle as bottles; and, like old bottles into which new wine is put, they shall burst and be broken to pieces, Matt. ix. 17. Or, They shall have their heads as full of wine as bottle are; for so it is explained, v. 13, They shall be filled with drunkenness; compare Isa. li. 17. It is probable that this was a common proverb among them, applied in various ways; but they, not being aware of the prophet's meaning in it, ridiculed him for it: "Do we not certainly know that every bottle shall be filled with wine? What strange thing is there in that? Tell us something that we did not know before." Perhaps they were thus touchy with the prophet because they apprehended this to be a reflection upon them for their drunkenness, and probably it was in part so intended. They loved flagons of wine, Hos. iii. 1. Their watchmen were all for wine, Isa. lvi. 12. They loved their false prophets that prophesied to them of wine (Mic. ii. 11), that bade them be merry, for that they should never want their bottle to make them so. "Well," says the prophet, "you shall have your bottles full of wine, but not such wine as you desire." They suspected that he had some mystical meaning in it which prophesied no good concerning them, but evil; and he owns that so he had. What he meant was this, 1. That they should be a giddy as men in drink. A drunken man is fitly compared to a bottle or cask full of wine; for, when the wine is in, the wit, and wisdom, and virtue, and all that is good for any thing, are out. Now God threatens (v. 13) that shall they shall all be filled with drunkenness; they shall be full of confusion in their counsels, shall falter in all their talk and stagger in all their motions; they shall not know what they say or do, much less what they should say or do. They shall be sick of all their enjoyments and throw them up as drunken men do, Job xx. 15. They shall fall into a slumber, and be utterly unable to help themselves, and, like men that have drunk away their reason, shall lie at the mercy and expose themselves to the contempt of all about them. And this shall be the condition not of some among them (if any had been sober, they might have helped the rest), but even the kings that sit upon the throne of David, that should have been like their father David, who was wise as an angel of God, shall be thus intoxicated. Their priests and prophets too, their false prophets, that pretended to guide them, were as indulgent of their lusts, and therefore were justly as much deprived of their senses, as any other. Nay, all the inhabitants, both of the land and of Jerusalem were as far gone as they. Whom God will destroy he infatuates. 2. That, being giddy, they should run upon one another. The cup of the wine of the Lord's fury shall throw them not only into a lethargy, so that they shall not be able to help themselves or one another, but into a perfect frenzy, so that they shall do mischief to themselves and one another (v. 14): I will dash a man against his brother. Not only their drunken follies, but their drunken frays, shall help to ruin them. Drunken men are often quarrelsome, and upon that account they have woe and sorrow (Prov. xxiii. 29, 30); so their sin is their punishment; it was so here. God sent an evil spirit into families and neighbourhoods (as Judg. ix. 23), which made them jealous of, and spiteful towards, one another; so that the fathers and sons went together by the ears, and were ready to pull one another to pieces, which made them all an easy prey to the common enemy. This decree against them having gone forth, God says, I will not pity, nor spare, nor have mercy, but destroy them; for they will not pity, nor spare, nor have mercy, but destroy one another; see Hab. ii. 15, 16. II. Here is good counsel given, which, if taken, would prevent this desolation. It is, in short, to humble themselves under the mighty hand of God. If they will hearken and give ear, this is that which God has to say to them, Be not proud, v. 15. This was one of the sins for which God had a controversy with them (v. 9); let them mortify and forsake this sin, and God will let fall his controversy. "Be not proud.; when God speaks to you by his prophets do not think yourselves too good to be taught; be not scornful, be not wilful, let not your hearts rise against the word, nor slight the messengers that bring it to you. When God is coming forth against you in his providence (and by them he speaks) be not secure when he threatens, be not impatient when he strikes, for pride is at the bottom of both." It is the great God that has spoken, whose authority is incontestable, whose power is irresistible; therefore bow to what he says, and be not proud, as you have been. They must not be proud, for, 1. They must advance God, and study how to do him honour: "Give glory to the Lord your God, and not to your idols, not to other gods. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, v. 16. Give him glory by a sincere repentance and reformation." The and not till then, we begin to live as we should, and to some good purpose, when we begin to give glory to the Lord our God, to make his honour our chief end and to seek it accordingly. "Do this quickly, while your space to repent is continued to you; before he cause darkness, before you will see no way of escaping." Note, Darkness will be the portion of those that will not repent to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God, the next vial filled them with darkness, Rev. xvi. 9, 10. The aggravation of the darkness here threatened is, (1.) That their attempts to escape shall hasten their ruin: Their feet shall stumble when they are making all the haste they can over the dark mountains, and they shall fall, and be unable to get up again. Note, Those that think to out-run the judgments of God will find their road impassable; let them make the best of their way, they can make nothing of it, the judgments that pursue them will overtake them; their way is dark and slippery, Ps. xxxv. 6. And therefore, before it comes to that extremity, it is our wisdom to give glory to him, and so make our peace with him, to fly to his mercy, and then there will be no occasion to fly from his justice. (2.) That their hopes of a better state of things will be disappointed: While you look for light, for comfort and relief, he will turn it into the shadow of death, which is very dismal and terrible, and make it gross darkness, like that of Egypt, when Pharaoh continued to harden his heart, which was darkness that might be felt. The expectation of impenitent sinners perishes when they die and think to have it satisfied. 2. They must abase themselves, and take shame to themselves; the prerogative of the king and queen will not exempt them from this (v. 18): "Say to the king and queen, that, great as they are, they must humble themselves by true repentance, and so give both glory to God and a good example to their subjects." Note, Those that are exalted above others in the world must humble themselves before God, who is higher than the highest, and to whom kings and queens are accountable. They must humble themselves, and sit down--sit down, and consider what is coming--sit down in the dust, and lament themselves. Let them humble themselves, for God will otherwise take an effectual course to humble them: "Your principalities shall come down, the honour and power on which you value yourselves and in which you confide, even the crown of your glory, your goodly or glorious crown: when you are led away captives, where will your principality and all the badges of it be then?" Blessed be God there is a crown of glory, which those shall inherit who do humble themselves, that shall never come down. III. This counsel is enforced by some arguments if they continue proud and unhumbled. 1. It will be the prophet's unspeakable grief (v. 17): "If you will not hear it, will not submit to the word, but continue refractory, not only my eye, but my soul shall weep in secret places." Note, The obstinacy of people, in refusing to hear the word of God, will be heart-breaking to the poor ministers, who know something of the terrors of the Lord and the worth of souls, and are so far from desiring that they tremble at the thoughts of the death of sinners. His grief for it was undissembled (his soul wept) and void of affectation, for he chose to weep in secret places, where no eye saw him but his who is all eye. He would mingle his tears not only with his public preaching, but with his private devotions. Nay, thoughts of their case would make him melancholy, and he would become a perfect recluse. It would grieve him, (1.) To see their sins unrepented of: "My soul shall weep for your pride, your haughtiness, and stubbornness, and vain confidence." Note, The sins of others should be matter of sorrow to us. We must mourn for that which we cannot mend, and mourn the more for it because we cannot mend it. (2.) To see their calamity past redress and remedy: "My eyes shall weep sorely, not so much because my relations, friends, and neighbours are in distress, but because the Lord's flock, his people and the sheep of his pasture, are carried away captive." That should always grieve us most by which God's honour suffers and the interest of his kingdom is weakened. 2. It will be their own inevitable ruin, v. 19-21. (1.) The land shall be laid waste: The cities of the south shall be shut up. The cities of Judah lay in the southern part of the land of Canaan; these shall be straitly besieged by the enemy, so that there shall be no going in or out, or they shall be deserted by the inhabitants, that there shall be none to go in and out. Some understand it of the cities of Egypt, which was south from Judah; the places there whence they expected succours shall fail them, and they shall find no access to them. (2.) The inhabitants shall be hurried away into a foreign country, there to live in slavery: Judah shall be carried away captive. Some were already carried off, which they hoped might serve to answer the prediction, and that the residue should still be left; but no: It shall be carried away all of it. God will make a full end with them: It shall be wholly carried away. So it was in the last captivity under Zedekiah, because they repented not. (3.) The enemy was now at hand that should do this (v. 20): "Lift up your eyes. I see upon their march, and you may if you will behold, those that come from the north, from the land of the Chaldeans; see how fast they advance, how fierce they appear." Upon this he addresses himself to the king, or rather (because the pronouns are feminine) to the city or state. [1.] "What will you do now with the people who are committed to your charge, and whom you ought to protect? Where is the flock that was given thee, thy beautiful flock? Whither canst thou take them now for shelter? How can they escape these ravening wolves?" Magistrates must look upon themselves as shepherds, and those that are under their charge as their flock, which they are entrusted with the care of and must give an account of; they must take delight in them as their beautiful flock, and consider what to do for their safety in times of public danger. Masters of families, who neglect their children and suffer them to perish for want of a good education, and ministers who neglect their people, should think they hear God putting this question to them: Where is the flock that was given thee to feed, that beauteous flock? It is starved; it is left exposed to the beasts of prey. What account wilt thou give of them when the chief shepherd shall appear? [2.] "What have you to object against the equity of God's proceedings? What will thou say when he shall visit upon thee the former days? v. 21. Thou canst say nothing, but that God is just in all that is brought upon thee." Those that flatter themselves with hopes of impunity, what will they say? What confusion will cover their faces when they shall find themselves deceived and that God punishes them! [3.] "What thoughts will you now have of your own folly, in giving the Chaldeans such power over you, by seeking to them for assistance, and joining in league with them? Thus thou hast taught them against thyself to be captains and to become the head." Hezekiah began when he showed his treasures to the ambassadors of the king of Babylon, tempting him thereby to come and plunder him. Those who, having a God to trust to, court foreign alliances and confide in them, do but make rods for themselves and teach their neighbours how to become their masters. [4.] "How will you bear the trouble that is at the door? Shall not sorrows take thee as a woman in travail? Sorrows which thou canst not escape nor put off, extremity of sorrows; and in these respects more grievous than those of a woman in travail that they were not expected before, and that there is no manchild to be born, the joy of which shall make them afterwards to be forgotten." Adam Clarke: Commentary on the Bible - 183113:12: Every bottle shall be filled with wine? - The bottles were made for the purpose of being filled with wine; and it is likely, from the promising appearance of the season and the grapes, that there was a great likelihood of a copious vintage; and this made them say, "Do we not certainly know that every bottle shall be filled with wine? Have we not every prospect that it will be so? Do we need a revelation to inform us of this?"Albert Barnes: Notes on the Bible - 183413:12: Bottle - jar, the "potter's vessel" of Isa 30:14 : a new symbol, but with the same meaning, the approaching destruction of Jerusalem Jer 13:14.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:12: and they shall: Eze 24:19Carl Friedrich Keil and Franz Delitzsch13:12How the Lord will destroy His degenerate people, and how they may yet escape the impending ruin. - Jer 13:12. "And speak unto them this word: Thus hath Jahveh the God of Israel said, Every jar is filled with wine. And when they say to thee, Know we not that every jar is filled with wine? Jer 13:13. Then say to them: Thus hath Jahve said: Behold, I fill all inhabitants of this land - the kings that sit for David upon his throne, and the priests, and the prophets, and all inhabitants of Jerusalem - with drunkenness, Jer 13:14. And dash them one against another, the fathers and the sons together, saith Jahve; I will not spare, nor pity, nor have mercy, not to destroy them. - Jer 13:15. Hear ye and give ear! Be not proud, for Jahveh speaketh. Jer 13:16. Give to Jahveh, your God, honour, ere He bring darkness, and before your feet stumble upon the mountains of dusk, and ye look for light, but He turn it into the shadow of death and make it darkness. Jer 13:17. But if ye hear it not, then in concealment shall my soul weep for the pride, and weep and run down shall mine eye with tears, because the flock of Jahve is carried away captive." To give emphasis to the threatening conveyed in the symbolical action, the kind and manner of the destruction awaiting them is forcibly set before the various ranks in Judah and Jerusalem by the interpretation, in Jer 13:12-14, of a proverbial saying and the application of it to them. The circumstantial way in which the figurative saying is brought in in Jer 13:12, is designed to call attention to its import. נבל, an earthenware vessel, especially the wine jar (cf. Is 30:24; Lam 4:2), is here the emblem of man; cf. Jer 18:6; Is 29:16. We must not, as Ng. does, suppose the similar to be used because such jars are an excellent emblem of that carnal aristocratic pride which lacked all substantial merit, by reason of their being of bulging shape, hollow within and without solidity, and of fragile material besides. No stress is laid on the bulging form and hollowness of the jars, but only on their fulness with wine and their brittleness. Nor can aristocratic haughtiness be predicated of all the inhabitants of the land. The saying: Every jar is filled with wine, seemed so plain and natural, that those addressed answer: Of that we are well aware. "The answer is that of the psychical man, who dreams of no deeper sense" (Hitz.). Just this very answer gives the prophet occasion to expound the deeper meaning of this word of God's. As one fills all wine jars, so must all inhabitants of the land be filled by God with wine of intoxication. Drunkenness is the effect of the intoxicating wine of God's wrath, Ps 60:5. This wine Jahveh will give them (cf. Jer 25:15; Is 51:17, etc.), so that, filled with drunken frenzy, they shall helplessly destroy one another. This spirit will seize upon all ranks: upon the kings who sit upon the throne of David, not merely him who was reigning at the time; upon the priests and prophets as leaders of the people; and upon all inhabitants of Jerusalem, the metropolis, the spirit and temper of which exercises an unlimited influence upon the temper and destiny of the kingdom at large. I dash them one against the other, as jars are shivered when knocked together. Here Hitz. finds a foreshadowing of civil war, by which they should exterminate one another. Jeremiah was indeed thinking of the staggering against one another of drunken men, but in "dash them," etc., adhered simply to the figure of jars or pots. But what can be meant by the shivering of pots knocked together, other than mutual destruction? The kingdom of Judah did not indeed fall by civil war; but who can deny that the fury of the various factions in Judah and Jerusalem did really contribute to the fall of the realm? The shattering of the pots does not mean directly civil war; it is given as the result of the drunkenness of the inhabitants, under which they, no longer capable of self-control, dash against and so destroy one another. But besides, the breaking of jars reminds us of the stratagem of Gideon and his 300 warriors, who, by the sound of trumpets and the smashing of jars, threw the whole Midianite camp into such panic, that these foes turned their swords against one another and fled in wild confusion: Judg 7:19., cf. too 1Kings 14:20. Thus shall Judah be broken without mercy or pity. To increase the emphasis, there is a cumulation of expressions, as in Jer 21:7; Jer 15:5, cf. Ezek 5:11; Ezek 7:4, Ezek 7:9, etc. Geneva 159913:12 Therefore thou shalt speak to them this word; Thus saith the LORD God of Israel, Every (b) skin shall be filled with wine: and they shall say to thee, Do we not certainly know that every skin shall be filled with wine?(b) Every one of you will be filled with spiritual drunkenness, and be without all knowledge to seek how to help yourselves. John Gill13:12 Therefore thou shalt speak unto them this word,.... The following parable:thus saith the Lord God of Israel; what was to be said is prefaced with these words, to show that it was not a trifling matter, but of moment and importance, and not to be slighted and despised as it was: every bottle shall be filled with wine; meaning every inhabitant of Judea and Jerusalem, comparable to bottles or earthen vessels, as the Jewish writers interpret it, for their being empty of all that is good, and for their frailty and brittleness being liable to be broke to pieces, and to utter ruin and destruction; these are threatened to be "filled with wine"; not literally taken, such as they loved; though there may be an allusion to their intemperance, and so this is a just retaliation for their sins; but figuratively, with the wine of divine wrath; and their being filled with it denotes the greatness of the calamities which should come upon them, and be around them on all sides: and they shall say unto thee; upon hearing the above, and by way of reply to it: do we not certainly know; or, "knowing do we not know" (u); can we be thought to be ignorant of this, that every bottle shall be filled with wine? every child knows this; what else are bottles made for? is this the errand thou art sent on by the Lord? and is this all the knowledge and information that we are to have by thy prophesying? or what dost thou mean by telling us that which we and everybody know? what is designed by this? surely thou must have another meaning in it than what the words express. (u) "an sciendo non scimus", Pagninus, Vatablus, Schmidt. John Wesley13:12 Do we not know - This is no strange thing.Robert Jamieson, A. R. Fausset and David Brown13:12 A new image.Do we not . . . know . . . wine--The "bottles" are those used in the East, made of skins; our word "hogshead," originally "oxhide," alludes to the same custom. As they were used to hold water, milk, and other liquids, what the prophet said (namely, that they should be all filled with wine) was not, as the Jews' taunting reply implied, a truism even literally. The figurative sense which is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to that state of helpless distraction that they shall rush on to their own ruin (Jer 25:15; Jer 49:12; Is 51:17, Is 51:21-22; Is 63:6). |
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13:1313:13: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր. Ահա ես լնո՛ւմ զամենայն բնակիչս երկրիդ այդորիկ, եւ զթագաւորս որդիս Դաւթի որ նստին յաթոռ նորա, եւ զքահանայս եւ զմարգարէս, եւ զՅուդա եւ զամենայն բնակիչս Երուսաղեմի արբեցութեամբ։ Եւ ասասցես ցնոսա. Այսպէս ասէ Տէր. Ահա ես լնում զամենայն բնակիչս երկրիդ այդորիկ, եւ զթագաւորս [245]որդիս Դաւթի որ նստին յաթոռ նորա, եւ զքահանայս եւ զմարգարէս, [246]եւ զՅուդա`` եւ զամենայն բնակիչս Երուսաղեմի արբեցութեամբ:13 ապա կ’ասես նրանց. այսպէս է ասում Տէրը. “Ահա ես այդպէս պիտի լցնեմ ու հարբեցնեմ այդ երկրի բոլոր բնակիչներին եւ թագաւորներին՝ Դաւթի որդիներին, որոնք նստում են նրա աթոռին, քահանաներին ու մարգարէներին, Յուդայի երկրի ու Երուսաղէմի բոլոր բնակիչներին: 13 Դուն ալ անոնց ըսէ.‘Տէրը այսպէս կ’ըսէ. Ահա ես այս երկրին բոլոր բնակիչները Ու Դաւիթին աթոռին վրայ նստող թագաւորները Եւ քահանաներն ու մարգարէները Ու Երուսաղէմի բոլոր բնակիչները արբեցութեամբ պիտի լեցնեմ 13:13: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր. Ահա ես լնո՛ւմ զամենայն բնակիչս երկրիդ այդորիկ, եւ զթագաւորս որդիս Դաւթի որ նստին յաթոռ նորա, եւ զքահանայս եւ զմարգարէս, եւ զՅուդա եւ զամենայն բնակիչս Երուսաղեմի արբեցութեամբ։ 13 ապա կ’ասես նրանց. այսպէս է ասում Տէրը. “Ահա ես այդպէս պիտի լցնեմ ու հարբեցնեմ այդ երկրի բոլոր բնակիչներին եւ թագաւորներին՝ Դաւթի որդիներին, որոնք նստում են նրա աթոռին, քահանաներին ու մարգարէներին, Յուդայի երկրի ու Երուսաղէմի բոլոր բնակիչներին: 13 Դուն ալ անոնց ըսէ.‘Տէրը այսպէս կ’ըսէ. Ահա ես այս երկրին բոլոր բնակիչները Ու Դաւիթին աթոռին վրայ նստող թագաւորները Եւ քահանաներն ու մարգարէները Ու Երուսաղէմի բոլոր բնակիչները արբեցութեամբ պիտի լեցնեմ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1313:13 А ты скажи им: так говорит Господь: вот, Я наполню вином до опьянения всех жителей сей земли и царей, сидящих на престоле Давида, и священников, и пророков и всех жителей Иерусалима, Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David' s throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness:13:13 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πληρῶ πληροω fulfill; fill τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even τοὺς ο the βασιλεῖς βασιλευς monarch; king αὐτῶν αυτος he; him τοὺς ο the καθημένους καθημαι sit; settle υἱοὺς υιος son Δαυιδ δαβιδ Dabid; Thavith ἐπὶ επι in; on θρόνου θρονος throne αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the ἱερεῖς ιερευς priest καὶ και and; even τοὺς ο the προφήτας προφητης prophet καὶ και and; even τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem μεθύσματι μεθυσμα intoxicating drink 13:13 וְ wᵊ וְ and אָמַרְתָּ֙ ʔāmartˌā אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֣י hinnˈî הִנֵּה behold מְמַלֵּ֣א mᵊmallˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֪רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֟את zzˈōṯ זֹאת this וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הַ ha הַ the יֹּשְׁבִים֩ yyōšᵊvîm ישׁב sit לְ lᵊ לְ to דָוִ֨ד ḏāwˌiḏ דָּוִד David עַל־ ʕal- עַל upon כִּסְאֹ֜ו kisʔˈô כִּסֵּא seat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּבִיאִ֗ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit יְרוּשָׁלִָ֖ם yᵊrûšālˌāim יְרוּשָׁלִַם Jerusalem שִׁכָּרֹֽון׃ šikkārˈôn שִׁכָּרֹון drunkenness 13:13. et dices ad eos haec dicit Dominus ecce ego implebo omnes habitatores terrae huius et reges qui sedent de stirpe David super thronum eius et sacerdotes et prophetas et omnes habitatores Hierusalem ebrietateAnd thou shalt say to them: Thus saith the Lord: Behold I will fill all the inhabitants of this land, and the kings of the race of David that sit upon his throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness. 13. Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David’s throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness. 13:13 А ты скажи им: так говорит Господь: вот, Я наполню вином до опьянения всех жителей сей земли и царей, сидящих на престоле Давида, и священников, и пророков и всех жителей Иерусалима, 13:13 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πληρῶ πληροω fulfill; fill τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even τοὺς ο the βασιλεῖς βασιλευς monarch; king αὐτῶν αυτος he; him τοὺς ο the καθημένους καθημαι sit; settle υἱοὺς υιος son Δαυιδ δαβιδ Dabid; Thavith ἐπὶ επι in; on θρόνου θρονος throne αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the ἱερεῖς ιερευς priest καὶ και and; even τοὺς ο the προφήτας προφητης prophet καὶ και and; even τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem μεθύσματι μεθυσμα intoxicating drink 13:13 וְ wᵊ וְ and אָמַרְתָּ֙ ʔāmartˌā אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֣י hinnˈî הִנֵּה behold מְמַלֵּ֣א mᵊmallˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֪רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֟את zzˈōṯ זֹאת this וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הַ ha הַ the יֹּשְׁבִים֩ yyōšᵊvîm ישׁב sit לְ lᵊ לְ to דָוִ֨ד ḏāwˌiḏ דָּוִד David עַל־ ʕal- עַל upon כִּסְאֹ֜ו kisʔˈô כִּסֵּא seat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּבִיאִ֗ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit יְרוּשָׁלִָ֖ם yᵊrûšālˌāim יְרוּשָׁלִַם Jerusalem שִׁכָּרֹֽון׃ šikkārˈôn שִׁכָּרֹון drunkenness 13:13. et dices ad eos haec dicit Dominus ecce ego implebo omnes habitatores terrae huius et reges qui sedent de stirpe David super thronum eius et sacerdotes et prophetas et omnes habitatores Hierusalem ebrietate ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And thou shalt say to them: Thus saith the Lord: Behold I will fill all the inhabitants of this land, and the kings of the race of David that sit upon his throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413: Сосуды, какие здесь имеет в виду пророк, — это отдельные члены народа прежде всего его руководителя. — Вино, их опьяняющее, это вино гнева Божия (см. XXV:15). — Цари — не только царь, но и его родственники, которые принимали участие в делах правления (см. XXI:11: и сл.).Adam Clarke: Commentary on the Bible - 183113:13: Behold, I will fill all the inhabitants of this land - with drunkenness - You pretend to take this literally, but it is a symbol. You, and your kings, and priests, and prophets, are represented by these bottles. The wine is God's wrath against you, which shall first be shown by confounding your deliberations, filling you with foolish plans of defense, causing you from your divided counsels to fall out among yourselves, so that like so many drunken men you shall reel about and jostle each other; defend yourselves without plan, and fight without order, till ye all fall an easy prey into the hands of your enemies. The ancient adage is here fulfilled: -Quos Deus vult perdere, prius dementat. "Those whom God determines to destroy, he first renders foolish." Albert Barnes: Notes on the Bible - 183413:13: The kings ... - i. e., his successors in general. In the fall of Jerusalem four kings in succession were crushed.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:13: I will: Jer 25:15-18, Jer 25:27, Jer 51:7; Psa 60:3, Psa 75:8; Isa 29:9, Isa 49:26, Isa 51:17, Isa 51:21, Isa 63:6; Hab 2:16John Gill13:13 Then shall thou say unto them,.... Explaining the above words:thus saith the Lord, behold, I will fill all the inhabitants of this land; this is the application of the parable, and shows that by every bottle is meant every inhabitant of Judea: even the kings that sit upon David's throne; or, "that sit for David on his throne" (w); that succeed him one after another; more kings may be meant than one, as Jehoiakim and Zedekiah; or the present reigning king, and the princes of the brood, are designed; who, though of David's family, and on his throne, yet this could not secure them from the calamity threatened: and the priests; who ministered in holy things; their sacred office and function would not preserve them from ruin: and the prophets; the false prophets, as the Targum, that prophesied smooth things, and prophesied them peace and safety, these should be involved in the common destruction: and all the inhabitants of Jerusalem with drunkenness; with tribulation, as the Targum interprets it; and adds, "and shall be like a drunken man;'' giddy, stupid, unable to help themselves, or to advise one another. (w) "sedentes Davidi", Montanus, Schmidt, Cocceius; "pro David", Pagninus, Calvin, Junius & Tremellius. John Wesley13:13 Behold - There is a wine of astonishment and confusion, Ps 60:3. With that wine, saith God, I will fill all orders of persons, kings, priests, prophets, and all the inhabitants of Jerusalem.Robert Jamieson, A. R. Fausset and David Brown13:13 upon David's throne--literally, who sit for David on his throne; implying the succession of the Davidic family (Jer 22:4).all--indiscriminately of every rank. |
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13:1413:14: Եւ ցրուեցից զդոսա՝ զայր եւ զեղբայր իւր, զհայր եւ զորդիս իւրեանց ՚ի միասին՝ ասէ Տէր. ո՛չ գթացայց եւ ո՛չ խնայեցից, եւ ո՛չ ողորմեցայց ապականել զդոսա[11150]։ [11150] Ոմանք. Եւ զհարս դոցա, եւ զորդիս իւրե՛՛։ Եւ ցրուեցից զդոսա` զայր եւ զեղբայր իւր, զհայր եւ զորդիս իւրեանց ի միասին, ասէ Տէր. ոչ գթացայց եւ ոչ խնայեցից, եւ ոչ ողորմեցայց ապականել զդոսա:14 Ցրելու եմ դրանց՝ մարդն իր եղբօր, հայրն իր զաւակների հետ միասին, - ասում է Տէրը. - չեմ գթալու եւ չեմ խնայելու, առանց ողորմելու՝ դրանց բնաջնջելու եմ”»: 14 Եւ զանոնք իրարու զարնելով պիտի կոտրտեմ, Հայրերը տղոցը հետ մէկտեղ կ’ըսէ Տէրը Եւ անոնց պիտի չգթամ ու պիտի չխնայեմ Եւ առանց ողորմելու զանոնք բնաջինջ պիտի ընեմ’։ 13:14: Եւ ցրուեցից զդոսա՝ զայր եւ զեղբայր իւր, զհայր եւ զորդիս իւրեանց ՚ի միասին՝ ասէ Տէր. ո՛չ գթացայց եւ ո՛չ խնայեցից, եւ ո՛չ ողորմեցայց ապականել զդոսա[11150]։ [11150] Ոմանք. Եւ զհարս դոցա, եւ զորդիս իւրե՛՛։ 14 Ցրելու եմ դրանց՝ մարդն իր եղբօր, հայրն իր զաւակների հետ միասին, - ասում է Տէրը. - չեմ գթալու եւ չեմ խնայելու, առանց ողորմելու՝ դրանց բնաջնջելու եմ”»: 14 Եւ զանոնք իրարու զարնելով պիտի կոտրտեմ, Հայրերը տղոցը հետ մէկտեղ կ’ըսէ Տէրը Եւ անոնց պիտի չգթամ ու պիտի չխնայեմ Եւ առանց ողորմելու զանոնք բնաջինջ պիտի ընեմ’։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1413:14 и сокрушу их друг о друга, и отцов и сыновей вместе, говорит Господь; не пощажу и не помилую, и не пожалею истребить их. And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them:13:14 καὶ και and; even διασκορπιῶ διασκορπιζω disperse; confound αὐτοὺς αυτος he; him ἄνδρα ανηρ man; husband καὶ και and; even τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him ἐν εν in τῷ ο the αὐτῷ αυτος he; him οὐκ ου not ἐπιποθήσω επιποθεω yearn λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὐ ου not φείσομαι φειδομαι spare; refrain καὶ και and; even οὐκ ου not οἰκτιρήσω οικτειρω have compassion ἀπὸ απο from; away διαφθορᾶς διαφθορα decay αὐτῶν αυτος he; him 13:14 וְ wᵊ וְ and נִפַּצְתִּים֩ nippaṣtîm נפץ shatter אִ֨ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to אָחִ֜יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and הָ hā הַ the אָבֹ֧ות ʔāvˈôṯ אָב father וְ wᵊ וְ and הַ ha הַ the בָּנִ֛ים bbānˈîm בֵּן son יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not אֶחְמֹ֧ול ʔeḥmˈôl חמל have compassion וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָח֛וּס ʔāḥˈûs חוס pity וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֲרַחֵ֖ם ʔᵃraḥˌēm רחם have compassion מֵ mē מִן from הַשְׁחִיתָֽם׃ ס hašḥîṯˈām . s שׁחת destroy 13:14. et dispergam eos virum a fratre suo et patres et filios pariter ait Dominus non parcam et non concedam neque miserebor ut non disperdam eosAnd I will scatter them every man from his brother, and fathers and sons in like manner, saith the Lord: I will not spare, and I will not pardon: nor will I have mercy, but to destroy them. 14. And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have compassion, that I should not destroy them. 13:14 и сокрушу их друг о друга, и отцов и сыновей вместе, говорит Господь; не пощажу и не помилую, и не пожалею истребить их. 13:14 καὶ και and; even διασκορπιῶ διασκορπιζω disperse; confound αὐτοὺς αυτος he; him ἄνδρα ανηρ man; husband καὶ και and; even τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him ἐν εν in τῷ ο the αὐτῷ αυτος he; him οὐκ ου not ἐπιποθήσω επιποθεω yearn λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὐ ου not φείσομαι φειδομαι spare; refrain καὶ και and; even οὐκ ου not οἰκτιρήσω οικτειρω have compassion ἀπὸ απο from; away διαφθορᾶς διαφθορα decay αὐτῶν αυτος he; him 13:14 וְ wᵊ וְ and נִפַּצְתִּים֩ nippaṣtîm נפץ shatter אִ֨ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to אָחִ֜יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and הָ hā הַ the אָבֹ֧ות ʔāvˈôṯ אָב father וְ wᵊ וְ and הַ ha הַ the בָּנִ֛ים bbānˈîm בֵּן son יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not אֶחְמֹ֧ול ʔeḥmˈôl חמל have compassion וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָח֛וּס ʔāḥˈûs חוס pity וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֲרַחֵ֖ם ʔᵃraḥˌēm רחם have compassion מֵ mē מִן from הַשְׁחִיתָֽם׃ ס hašḥîṯˈām . s שׁחת destroy 13:14. et dispergam eos virum a fratre suo et patres et filios pariter ait Dominus non parcam et non concedam neque miserebor ut non disperdam eos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will scatter them every man from his brother, and fathers and sons in like manner, saith the Lord: I will not spare, and I will not pardon: nor will I have mercy, but to destroy them. |
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183413:14: All orders and degrees of men in the state would be broken in indiscriminate destruction.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:14: I will dash: Jer 19:9-11, Jer 48:12; Jdg 7:20-22; Sa1 14:16; Ch2 20:23; Psa 2:9; Isa 9:20, Isa 9:21one against another: Heb. a man against his brother even: Jer 6:21, Jer 47:3; Eze 5:10; Mat 10:21; Mar 13:12 I will not: Jer 21:7; Deu 29:20; Isa 27:11; Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:5, Eze 9:10, Eze 24:14 but destroy: Heb. from destroying Geneva 159913:14 And I will (c) dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them.(c) It will be as easy for me to destroy the greatest and the strongest as it is for a man to break earthen bottles. John Gill13:14 And I will dash them one against another,.... As drunken men fall foul on one another, and quarrel and fight; or in allusion to bottles and earthen vessels they are before compared to; and may denote the internal broils and contentions among themselves, that instead of assisting each other in their distress, they would be destroying one another; which was notorious in the last siege of Jerusalem:even the fathers and the sons together, saith the Lord; no relation, nor even age nor sex, being regarded: I will not pity, nor spare, nor have mercy, but destroy them: the Lord's hand was in all this; everything was by his permission, and according to his will; he would not prevent the enemy's invading, besieging, and taking them, nor hinder themselves from destroying one another; but suffer a general calamity to come upon them, without showing the least mercy to them, so great were their sins, and such the provocation. Robert Jamieson, A. R. Fausset and David Brown13:14 dash-- (Ps 2:9). As a potter's vessel (Rev_ 2:27). |
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13:1513:15: Լուարո՛ւք եւ ունկնդի՛ր լերուք, եւ մի՛ հպարտանայք՝ զի Տէր խօսեցաւ։ Լուարուք եւ ունկնդիր լերուք, եւ մի՛ հպարտանայք զի Տէր խօսեցաւ:15 Լսեցէ՛ք, ունկնդի՛ր եղէք եւ մի՛ հպարտացէք, քանզի Տէրը խօսեց: 15 Մտի՛կ ըրէք, ակա՛նջ տուէք, մի՛ հպարտանաք, Վասն զի Տէրը խօսեցաւ։ 13:15: Լուարո՛ւք եւ ունկնդի՛ր լերուք, եւ մի՛ հպարտանայք՝ զի Տէր խօսեցաւ։ 15 Լսեցէ՛ք, ունկնդի՛ր եղէք եւ մի՛ հպարտացէք, քանզի Տէրը խօսեց: 15 Մտի՛կ ըրէք, ակա՛նջ տուէք, մի՛ հպարտանաք, Վասն զի Տէրը խօսեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1513:15 Слушайте и внимайте; не будьте горды, ибо Господь говорит. Hear ye, and give ear; be not proud: for the LORD hath spoken:13:15 ἀκούσατε ακουω hear καὶ και and; even ἐνωτίσασθε ενωτιζομαι give ear καὶ και and; even μὴ μη not ἐπαίρεσθε επαιρω lift up; rear up ὅτι οτι since; that κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak 13:15 שִׁמְע֥וּ šimʕˌû שׁמע hear וְ wᵊ וְ and הַאֲזִ֖ינוּ haʔᵃzˌînû אזן listen אַל־ ʔal- אַל not תִּגְבָּ֑הוּ tiḡbˈāhû גָּבַהּ be high כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ dibbˈēr דבר speak 13:15. audite et auribus percipite nolite elevari quia Dominus locutus estHear ye, and give ear: Be not proud, for the Lord hath spoken. 15. Hear ye, and give ear; be not proud: for the LORD hath spoken. 13:15 Слушайте и внимайте; не будьте горды, ибо Господь говорит. 13:15 ἀκούσατε ακουω hear καὶ και and; even ἐνωτίσασθε ενωτιζομαι give ear καὶ και and; even μὴ μη not ἐπαίρεσθε επαιρω lift up; rear up ὅτι οτι since; that κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak 13:15 שִׁמְע֥וּ šimʕˌû שׁמע hear וְ wᵊ וְ and הַאֲזִ֖ינוּ haʔᵃzˌînû אזן listen אַל־ ʔal- אַל not תִּגְבָּ֑הוּ tiḡbˈāhû גָּבַהּ be high כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ dibbˈēr דבר speak 13:15. audite et auribus percipite nolite elevari quia Dominus locutus est ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Hear ye, and give ear: Be not proud, for the Lord hath spoken. |
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415-27: В последнем увещании своем пророк указывает, что покаяние пока еще возможно. Если иудеи все-таки не примут это ко сведению и исполнению, то пророку ничего не останется, как в уединении оплакивать скоро имеющую наступить погибель Иудейского государства. Пусть же покаются царь и царица — у них много грехов. Но иудеи упорно не хотят обратиться на истинный путь, и пророку приходится только указать причину падения Иерусалима — именно греховность его жителей, ставшую их второю натурою.Albert Barnes: Notes on the Bible - 183413:15: Be not proud - Both the symbols were of a nature very humiliating to the national self-respect.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:15: and: Isa 42:23; Joe 1:2; Rev 2:29be: Isa 28:14-22; Jam 4:10 for: Jer 26:15; Amo 7:15; Act 4:19, Act 4:20 Carl Friedrich Keil and Franz Delitzsch13:15With this threatening the prophet couples a solemn exhortation not to leave the word of the Lord unheeded in their pride, but to give God the glory, ere judgment fall on them. To give God the glory is, in this connection, to acknowledge His glory by confession of apostasy from Him and by returning to Him in sincere repentance; cf. Josh 7:19; Mal 2:2. "Your God," who has attested Himself to you as God. The Hiph. יחשׁך is not used intransitively, either here or in Ps 139:12, but transitively: before He brings or makes darkness; cf. Amos 8:9. Mountains of dusk, i.e., mountains shrouded in dusk, are the emblem of unseen stumbling-blocks, on which one stumbles and falls. Light and darkness are well-known emblems of prosperity and adversity, welfare and misery. The suffix in שׂמהּ goes with אור, which is construed feminine here as in Job 36:32. Shadow of death = deep darkness; ערפל, cloudy night, i.e., dark night. The Chet. ישׁית is imperf., and to be read ישׁית; the Keri ושׁית is uncalled for and incorrect. John Gill13:15 Hear ye, and give ear,.... Both to what goes before, and what follows after. The words doubled denote the closest and strictest attention:be not proud; haughty, scornful, as above all instruction, and needing no advice and counsel, self-conceited, despising the word of God, and his messages by his prophets; or, "do not lift up yourselves" (x); above others, and against God: for the Lord hath spoken; it is not I, but the Lord; and what he has said shall certainly come to pass; so the Targum, "for in the word of the Lord it is so decreed;'' Tit is in vain to oppose him; his counsel shall stand, and he will do all his pleasure; none ever hardened themselves against him, and prospered. (x) "ne elevetis vos", Montanus, Pagninus; "exaltetis", Junius & Tremellius. Robert Jamieson, A. R. Fausset and David Brown13:15 be not proud--Pride was the cause of their contumacy, as humility is the first step to obedience (Jer 13:17; Ps 10:4). |
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13:1613:16: Տո՛ւք Տեառն Աստուծոյ ձերում փառս, մինչչեւ՛ խաւարեալ եւ գայթագղեալ ոտից ձերոց ՚ի վերայ խաւարին լերանց. ա՛կն ունիցիք լուսոյ, եւ անդ ստուերք մահու. եւ դնիցիք ՚ի խաւարի[11151]։ [11151] Ոմանք. ՚Ի վերայ խաւարային լերանց. ակն ունէիք լուսոյ։ Տուք Տեառն Աստուծոյ ձերում փառս, մինչչեւ խաւարեալ եւ գայթակղեալ ոտից ձերոց ի վերայ խաւարին լերանց, ակն ունիցիք լուսոյ, եւ [247]անդ ստուերք մահու, եւ դնիցիք ի խաւարի:16 Ձեր Տէր Աստծուն փա՛ռք տուէք, քանի դեռ խաւարը չի պատել, եւ ձեր ոտքերը խաւար լեռների վրայ չեն սայթաքել: Լոյս պիտի ակնկալէք, իսկ այնտեղ մահուան ստուերներ են. ձեզ դնելու են խաւարի մէջ: 16 Ձեր Տէր Աստուծոյն փառք տուէ՛ք՝ Դեռ խաւարը ձեր վրայ չհասած Ու ձեր ոտքերը մութ լեռներու վրայ չհասած Եւ ձեր լոյսի սպասած ատենը Աստուած զանիկա մահուան ստուերի չփոխած Ու զանիկա թանձր մէգի չդարձուցած։ 13:16: Տո՛ւք Տեառն Աստուծոյ ձերում փառս, մինչչեւ՛ խաւարեալ եւ գայթագղեալ ոտից ձերոց ՚ի վերայ խաւարին լերանց. ա՛կն ունիցիք լուսոյ, եւ անդ ստուերք մահու. եւ դնիցիք ՚ի խաւարի[11151]։ [11151] Ոմանք. ՚Ի վերայ խաւարային լերանց. ակն ունէիք լուսոյ։ 16 Ձեր Տէր Աստծուն փա՛ռք տուէք, քանի դեռ խաւարը չի պատել, եւ ձեր ոտքերը խաւար լեռների վրայ չեն սայթաքել: Լոյս պիտի ակնկալէք, իսկ այնտեղ մահուան ստուերներ են. ձեզ դնելու են խաւարի մէջ: 16 Ձեր Տէր Աստուծոյն փառք տուէ՛ք՝ Դեռ խաւարը ձեր վրայ չհասած Ու ձեր ոտքերը մութ լեռներու վրայ չհասած Եւ ձեր լոյսի սպասած ատենը Աստուած զանիկա մահուան ստուերի չփոխած Ու զանիկա թանձր մէգի չդարձուցած։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1613:16 Воздайте славу Господу Богу вашему, доколе Он еще не навел темноты, и доколе еще ноги ваши не спотыкаются на горах мрака: тогда вы будете ожидать света, а Он обратит его в тень смерти и сделает тьмою. Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, [and] make [it] gross darkness:13:16 δότε διδωμι give; deposit τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ὑμῶν υμων your δόξαν δοξα glory πρὸ προ before; ahead of τοῦ ο the συσκοτάσαι συσκοταζω and; even πρὸς προς to; toward τοῦ ο the προσκόψαι προσκοπτω stumble; strike against πόδας πους foot; pace ὑμῶν υμων your ἐπ᾿ επι in; on ὄρη ορος mountain; mount σκοτεινὰ σκοτεινος dark καὶ και and; even ἀναμενεῖτε αναμενω stay up for; wait for εἰς εις into; for φῶς φως light καὶ και and; even ἐκεῖ εκει there σκιὰ σκια shadow; shade θανάτου θανατος death καὶ και and; even τεθήσονται τιθημι put; make εἰς εις into; for σκότος σκοτος dark 13:16 תְּנוּ֩ tᵊnˌû נתן give לַ la לְ to יהוָ֨ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶ֤ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) כָּבֹוד֙ kāvôḏ כָּבֹוד weight בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning יַחְשִׁ֔ךְ yaḥšˈiḵ חשׁך be dark וּ û וְ and בְ vᵊ בְּ in טֶ֛רֶם ṭˈerem טֶרֶם beginning יִֽתְנַגְּפ֥וּ yˈiṯnaggᵊfˌû נגף hurt רַגְלֵיכֶ֖ם raḡlêḵˌem רֶגֶל foot עַל־ ʕal- עַל upon הָ֣רֵי hˈārê הַר mountain נָ֑שֶׁף nˈāšef נֶשֶׁף breeze וְ wᵊ וְ and קִוִּיתֶ֤ם qiwwîṯˈem קוה wait for לְ lᵊ לְ to אֹור֙ ʔôr אֹור light וְ wᵊ וְ and שָׂמָ֣הּ śāmˈāh שׂים put לְ lᵊ לְ to צַלְמָ֔וֶת ṣalmˈāweṯ צַלְמָוֶת darkness וְי *wᵊ וְ and שִׁ֖יתשׁית *šˌîṯ שׁית put לַ la לְ to עֲרָפֶֽל׃ ʕᵃrāfˈel עֲרָפֶל darkness 13:16. date Domino Deo vestro gloriam antequam contenebrescat et antequam offendant pedes vestri ad montes caligosos expectabitis lucem et ponet eam in umbram mortis et in caliginemGive ye glory to the Lord your God, before it be dark, and before your feet stumble upon the dark mountains: you shall look for light, and he will turn it into the shadow of death, and into darkness. 16. Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains; and, while ye look for light, he turn it into the shadow of death, and make it gross darkness. 13:16 Воздайте славу Господу Богу вашему, доколе Он еще не навел темноты, и доколе еще ноги ваши не спотыкаются на горах мрака: тогда вы будете ожидать света, а Он обратит его в тень смерти и сделает тьмою. 13:16 δότε διδωμι give; deposit τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ὑμῶν υμων your δόξαν δοξα glory πρὸ προ before; ahead of τοῦ ο the συσκοτάσαι συσκοταζω and; even πρὸς προς to; toward τοῦ ο the προσκόψαι προσκοπτω stumble; strike against πόδας πους foot; pace ὑμῶν υμων your ἐπ᾿ επι in; on ὄρη ορος mountain; mount σκοτεινὰ σκοτεινος dark καὶ και and; even ἀναμενεῖτε αναμενω stay up for; wait for εἰς εις into; for φῶς φως light καὶ και and; even ἐκεῖ εκει there σκιὰ σκια shadow; shade θανάτου θανατος death καὶ και and; even τεθήσονται τιθημι put; make εἰς εις into; for σκότος σκοτος dark 13:16 תְּנוּ֩ tᵊnˌû נתן give לַ la לְ to יהוָ֨ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶ֤ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) כָּבֹוד֙ kāvôḏ כָּבֹוד weight בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning יַחְשִׁ֔ךְ yaḥšˈiḵ חשׁך be dark וּ û וְ and בְ vᵊ בְּ in טֶ֛רֶם ṭˈerem טֶרֶם beginning יִֽתְנַגְּפ֥וּ yˈiṯnaggᵊfˌû נגף hurt רַגְלֵיכֶ֖ם raḡlêḵˌem רֶגֶל foot עַל־ ʕal- עַל upon הָ֣רֵי hˈārê הַר mountain נָ֑שֶׁף nˈāšef נֶשֶׁף breeze וְ wᵊ וְ and קִוִּיתֶ֤ם qiwwîṯˈem קוה wait for לְ lᵊ לְ to אֹור֙ ʔôr אֹור light וְ wᵊ וְ and שָׂמָ֣הּ śāmˈāh שׂים put לְ lᵊ לְ to צַלְמָ֔וֶת ṣalmˈāweṯ צַלְמָוֶת darkness לַ la לְ to עֲרָפֶֽל׃ ʕᵃrāfˈel עֲרָפֶל darkness 13:16. date Domino Deo vestro gloriam antequam contenebrescat et antequam offendant pedes vestri ad montes caligosos expectabitis lucem et ponet eam in umbram mortis et in caliginem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Give ye glory to the Lord your God, before it be dark, and before your feet stumble upon the dark mountains: you shall look for light, and he will turn it into the shadow of death, and into darkness. |
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 - 1903-191416: Воздать славу Богу, по мысли пророка, значит не только восхвалять Бога, но и сознаться пред Ним в своих неправдах и обратиться от своих злых дел (ср. Мал. II:2).Темнота и мрак, т. е. внезапно поступающая ночь очень пугает путешествующего по иудейским горам, где он легко может упасть и расшибиться. Adam Clarke: Commentary on the Bible - 183113:16: Give glory to - God - Confess your sins and turn to him, that these sore evils may be averted.While ye look for light - While ye expect prosperity, he turned it into the shadow of death - sent you adversity of the most distressing and ruinous kind. Stumble upon the dark mountains - Before you meet with those great obstacles, which, having no light - no proper understanding in the matter, ye shall be utterly unable to surmount. Albert Barnes: Notes on the Bible - 183413:16: The dark mountains - Rather, "the mountains of twilight." Judah is not walking upon the safe highway, but upon dangerous mountains: and the dusk is closing round her. While then the light still serves let her return unto her God.And, while ye look ... - Translate, "and ye wait for light, and He turn it (the light) into the shadow of death, yea change it into clouded darkness." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:16: Give: Jos 7:19; Sa1 6:5; Psa 96:7, Psa 96:8before: Jer 4:23; Ecc 11:8, Ecc 12:1, Ecc 12:2; Isa 5:30, Isa 8:22, Isa 59:9; Amo 8:9, Amo 8:10; Joh 12:35 your: Pro 4:19; Pe1 2:8; Jo1 2:10, Jo1 2:11 while: Jer 8:15, Jer 14:19; Isa 59:9; Lam 4:17 the shadow: Psa 44:19 gross: Exo 10:21; Isa 60:2 Geneva 159913:16 Give glory to the LORD your God, before he shall cause (d) darkness, and before your feet stumble upon the dark mountains, and, while ye look for (e) light, he shall turn it into the shadow of death, [and] make [it] gross darkness.(d) That is, affliction and misery by the Babylonians, (Is 8:22). (e) Meaning, for help and support of the Egyptians. John Gill13:16 Give glory to the Lord your God,.... By confessing sin unto him; by humiliation for it before him; by believing what he says, hearkening to his word, and obeying his commands, and living to his honour and glory; see Josh 7:19, especially by believing in Christ, the true God, and true Messiah, embracing his Gospel, and his ordinances:before he cause darkness; before the Lord brings on the dark dispensation threatened, the calamity before spoken of; repent while space is given, before it is too late; so the Targum, "before tribulation comes upon you, and ye be like to those that walk in darkness.'' The Babylonish captivity may be meant, which was a dark day with the Jews, as is their present case, and which may be included; and it is applicable to any dark state of the church of God, such as may be now apprehended as near, through the spread of Popery, the growth of errors and heresies, the persecution of the saints, the slaying of the witnesses, the cessation of the Gospel ministry and ordinances for a while; which is that day of darkness and gloominess, that hour of temptation that shall come upon all the earth, to try its inhabitants; happy those that give glory to God by their faith in him, and by keeping the word of his patience: and before your feet stumble upon the dark mountains; or, "of twilight"; or, "of the evening"; or rather, "upon the mountains in the evening" (y); at eventide; at which time it is troublesome and dangerous travelling on mountains. These may design either the mountains to which they would flee for shelter, Mt 24:16, or those which lay in the way to Babylon, over which they should travel when carried captive; or rather the kingdoms of Babylon and Media, whither they should be carried, and where they should endure much affliction and hardship; it being usual to signify kingdoms by mountains; so Babylon itself is, Jer 51:25, perhaps there may be some allusion, as Sanctus thinks, to Babylon itself, which being situated in a marshy place, might be generally covered with a cloud or mist, and, together with the smoke of the city, might look like a dark mountain; and especially the hanging gardens in it looked at a distance like (z) mountains with forests on them. It may be applied to the eventide of the latter day, when many shall stumble and fall through mountains of difficulties and discouragements in the way of religion; of professing the pure Gospel and ordinances of it, through the prevailing darkness of the age, and the persecution of men; and to the evening of life, and the dark mountains of death and eternity, on which men may be said to stumble and fall when they die; and when their everlasting state will appear to be fixed as immovable as mountains; and there will be no more means of grace, of faith, repentance, and conversion, but blackness of darkness for evermore, outer darkness, weeping and gnashing of teeth; wherefore, before this time comes, it behooves persons to be concerned for the glory of God, and the everlasting welfare of their souls: and while ye look for light; prosperity and happiness, as the false prophets gave out they should have; or for help and assistance from the Egyptians, to whom they sent: he turn it into the shadow of death, and make it gross darkness; that is, the Lord, who would disappoint them, and, instead of having that relief and comfort they were promised, would bring upon them such shocking calamities, which would be as terrible as death itself, or at least as the shadow of death, and be like gross darkness, even such as was in Egypt, which might be felt; see Is 49:9. (y) "in montibus crepusculi", Montanus, Piscator; "montibus caecioribus intempesta nocte", Junius & Tremellius. (z) See Berosus apud Joseph. Antiqu. l. 10. c. 11. sect. 1. &; Contr. Apion. l. 1. c. 19. & Curtius, Hist. l. 5. c. 1. John Wesley13:16 Give glory - Glorify God, by an humble confession of your sins, by submitting yourselves to God, humbling yourselves under his word, and under his mighty hand, before God brings upon you, his great and heavy judgments.Robert Jamieson, A. R. Fausset and David Brown13:16 Give glory, &c.--Show by repentance and obedience to God, that you revere His majesty. So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the All-knowing God.stumble--image from travellers stumbling into a fatal abyss when overtaken by nightfall (Is 5:30; Is 59:9-10; Amos 8:9). dark mountains--literally, "mountains of twilight" or "gloom," which cast such a gloomy shadow that the traveller stumbles against an opposing rock before he sees it (Jn 11:10; Jn 12:35). shadow of death--the densest gloom; death shade (Ps 44:19). Light and darkness are images of prosperity and adversity. |
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13:1713:17: Եւ եթէ ո՛չ լսիցէք նմա՝ գաղտագողի լայցեն անձինք ձեր յերեսաց թշնամեաց, եւ արտասուալի՛ց իցէք արտասուօք. եւ իջուսցեն աչք ձեր արտասուս, զի խորտակեցա՛ւ հօտն Տեառն[11152]։ [11152] Ոմանք. Եթէ ոչ լսէք նմա... լացցեն անձինք... եւ արտասուիցէք արտասուօք։ Եւ եթէ ոչ լսիցէք նմա, գաղտագողի [248]լայցեն անձինք ձեր յերեսաց թշնամեաց, եւ արտասուալից իցէք արտասուօք. եւ իջուսցեն աչք ձեր արտասուս, զի խորտակեցաւ հօտն Տեառն:17 Եւ եթէ չլսէք նրան, դառնութիւնից ձեր հոգու խորքում լաց պիտի լինէք, արցունքը պիտի խեղդի ձեզ, ձեր աչքերից արտասուք պիտի թափուի, քանզի կործանուեց Տիրոջ հօտը: 17 Բայց եթէ մտիկ չընէք, Ձեր հպարտութեանը համար իմ հոգիս ծածուկ տեղեր պիտի լայ Եւ իմ աչքս դառնօրէն պիտի լայ ու արցունք պիտի թափէ, Վասն զի Տէրոջը հօտը գերի առնուեցաւ։ 13:17: Եւ եթէ ո՛չ լսիցէք նմա՝ գաղտագողի լայցեն անձինք ձեր յերեսաց թշնամեաց, եւ արտասուալի՛ց իցէք արտասուօք. եւ իջուսցեն աչք ձեր արտասուս, զի խորտակեցա՛ւ հօտն Տեառն[11152]։ [11152] Ոմանք. Եթէ ոչ լսէք նմա... լացցեն անձինք... եւ արտասուիցէք արտասուօք։ 17 Եւ եթէ չլսէք նրան, դառնութիւնից ձեր հոգու խորքում լաց պիտի լինէք, արցունքը պիտի խեղդի ձեզ, ձեր աչքերից արտասուք պիտի թափուի, քանզի կործանուեց Տիրոջ հօտը: 17 Բայց եթէ մտիկ չընէք, Ձեր հպարտութեանը համար իմ հոգիս ծածուկ տեղեր պիտի լայ Եւ իմ աչքս դառնօրէն պիտի լայ ու արցունք պիտի թափէ, Վասն զի Տէրոջը հօտը գերի առնուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1713:17 Если же вы не послушаете сего, то душа моя в сокровенных местах будет оплакивать гордость вашу, будет плакать горько, и глаза мои будут изливаться в слезах; потому что стадо Господне отведено будет в плен. But if ye will not hear it, my soul shall weep in secret places for [your] pride; and mine eye shall weep sore, and run down with tears, because the LORD' S flock is carried away captive:13:17 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ἀκούσητε ακουω hear κεκρυμμένως κεκρυμμενως weep; cry ἡ ο the ψυχὴ ψυχη soul ὑμῶν υμων your ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὕβρεως υβρις insolence; insult καὶ και and; even κατάξουσιν καταγω lead down; draw up οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ὑμῶν υμων your δάκρυα δακρυ tear ὅτι οτι since; that συνετρίβη συντριβω fracture; smash τὸ ο the ποίμνιον ποιμνιον flock κυρίου κυριος lord; master 13:17 וְ wᵊ וְ and אִם֙ ʔˌim אִם if לֹ֣א lˈō לֹא not תִשְׁמָע֔וּהָ ṯišmāʕˈûhā שׁמע hear בְּ bᵊ בְּ in מִסְתָּרִ֥ים mistārˌîm מִסְתָּר hiding-place תִּבְכֶּֽה־ tivkˈeh- בכה weep נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face גֵוָ֑ה ḡēwˈā גֵּוָה pride וְ wᵊ וְ and דָמֹ֨עַ ḏāmˌōₐʕ דמע shed tears תִּדְמַ֜ע tiḏmˈaʕ דמע shed tears וְ wᵊ וְ and תֵרַ֤ד ṯērˈaḏ ירד descend עֵינִי֙ ʕênˌî עַיִן eye דִּמְעָ֔ה dimʕˈā דִּמְעָה tear כִּ֥י kˌî כִּי that נִשְׁבָּ֖ה nišbˌā שׁבה take captive עֵ֥דֶר ʕˌēḏer עֵדֶר flock יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 13:17. quod si hoc non audieritis in abscondito plorabit anima mea a facie superbiae plorans plorabit et deducet oculus meus lacrimam quia captus est grex DominiBut if you will not hear this, my soul shall weep in secret for your pride: weeping it shall weep, and my eyes shall run down with tears, because the flock of the Lord is carried away captive. 17. But if ye will not hear it, my soul shall weep in secret for pride; and mine eye shall weep sore, and run down with tears, because the LORD’S flock is taken captive. 13:17 Если же вы не послушаете сего, то душа моя в сокровенных местах будет оплакивать гордость вашу, будет плакать горько, и глаза мои будут изливаться в слезах; потому что стадо Господне отведено будет в плен. 13:17 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ἀκούσητε ακουω hear κεκρυμμένως κεκρυμμενως weep; cry ἡ ο the ψυχὴ ψυχη soul ὑμῶν υμων your ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὕβρεως υβρις insolence; insult καὶ και and; even κατάξουσιν καταγω lead down; draw up οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ὑμῶν υμων your δάκρυα δακρυ tear ὅτι οτι since; that συνετρίβη συντριβω fracture; smash τὸ ο the ποίμνιον ποιμνιον flock κυρίου κυριος lord; master 13:17 וְ wᵊ וְ and אִם֙ ʔˌim אִם if לֹ֣א lˈō לֹא not תִשְׁמָע֔וּהָ ṯišmāʕˈûhā שׁמע hear בְּ bᵊ בְּ in מִסְתָּרִ֥ים mistārˌîm מִסְתָּר hiding-place תִּבְכֶּֽה־ tivkˈeh- בכה weep נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face גֵוָ֑ה ḡēwˈā גֵּוָה pride וְ wᵊ וְ and דָמֹ֨עַ ḏāmˌōₐʕ דמע shed tears תִּדְמַ֜ע tiḏmˈaʕ דמע shed tears וְ wᵊ וְ and תֵרַ֤ד ṯērˈaḏ ירד descend עֵינִי֙ ʕênˌî עַיִן eye דִּמְעָ֔ה dimʕˈā דִּמְעָה tear כִּ֥י kˌî כִּי that נִשְׁבָּ֖ה nišbˌā שׁבה take captive עֵ֥דֶר ʕˌēḏer עֵדֶר flock יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 13:17. quod si hoc non audieritis in abscondito plorabit anima mea a facie superbiae plorans plorabit et deducet oculus meus lacrimam quia captus est grex Domini ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But if you will not hear this, my soul shall weep in secret for your pride: weeping it shall weep, and my eyes shall run down with tears, because the flock of the Lord is carried away captive. |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:17: My soul shalt weep in secret places - If you will not hearken to the Lord, there is no remedy: destruction must come; and there is nothing left for me, but to go in secret, and mourn and bewail your wretched lot.Albert Barnes: Notes on the Bible - 183413:17: The Lord's flock - The people carried away captive with Jeconiah formed the Jewish Church, as we are expressly told, whereas Zedekiah and the people of Jerusalem possessed only the externals of the Church and not its reality. It is for this reason that the seventy years' exile counts from Jeconiah's captivity.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:17: if: Jer 22:5; Mal 2:2my soul: Jer 9:1, Jer 14:17, Jer 17:16; Sa1 15:11, Sa1 15:35; Psa 119:136; Lam 1:2, Lam 1:16, Lam 2:18; Luk 19:41, Luk 19:42; Rom 9:2-4 for: Jer 13:15 because: Jer 13:19, Jer 13:20; Psa 80:1; Isa 63:11; Eze 34:31, Eze 36:38 Carl Friedrich Keil and Franz Delitzsch13:17Knowing their obstinacy, the prophet adds: if ye hear it (what I have declared to you) not, my soul shall weep. In the concealment, quo secedere lugentes amant, ut impensius flere possint (Chr. B. Mich.). For the pride, sc. in which ye persist. With tears mine eye shall run down because the flock of Jahveh, i.e., the people of God (cf. Zech 10:3), is carried away into captivity (perfect. proph). Geneva 159913:17 But if ye will not hear it, my soul shall (f) weep in secret places for [your] pride; and my eye shall weep bitterly, and run down with tears, because the LORD'S flock is carried away captive.(f) You will surely be led away captive and I, according to my affection toward you, will weep and lament for your stubbornness. John Gill13:17 But if ye will not hear it,.... The advice and exhortation now given, to repent of sin, be humble before God, and glorify him:my soul shall weep in secret places for your pride; he would no more act in a public character; but, laying aside his office as a prophet and public instructor, would retire to some corner, where he might not be seen or heard, and there lament the sins of the people, particularly their "pride", which had been the cause of their ruin; or mourn on account of their glory and excellency, as the word may be rendered, which would depart from them; their city and temple would be burnt; and their king, princes, and nobles, and the flower of the nation, carried into Babylon; so the Jews (a) interpret it of the glory of Israel, which should cease from them, and be given to the nations of the world; See Gill on Jer 13:9; mine eyes shall weep sore; or, "shedding tears it shall shed tears" (b); in great abundance, being, as he wished his eyes might be, a fountain of tears to weep night and day, Jer 9:1, and run down with tears; or, "mine eye let down tears" (c); upon the cheek in great plenty. The phrases are expressive of the sorrow of his heart for the distresses of his people, and of the certainty of them; the reason of which follows: because the Lord's flock is carried away captive: that is, the Lord's people, as the Targum; to whom he stood in the relation of a shepherd, and they to him under the character of a flock; and this was what so sensibly touched the heart of the prophet, that they were a people that the Lord had an interest in, a regard unto, and among whom he had been formerly glorified; wherefore it was to the loss of his honour and interest that these should be given into the hands of their enemies, and be carried captive; and this troubled him, for nothing lies nearer the heart of a good man than the glory of God. (a) T. Bab. Chagiga, fol. 5. 2. (b) "et lachrymando lachrymabitur", Pagninus, Montanus, Schmidt. (c) "et descendet oculus meus lachrymam", Montanus, "lachrymis", Cocceius; "descendere faciet", Pagninus; "demittet", Targ. Robert Jamieson, A. R. Fausset and David Brown13:17 hear it--my exhortation.in secret--as one mourning and humbling himself for their sin, not self-righteously condemning them (Phil 3:18). pride--(see on Jer 13:15; Job 33:17). flock-- (Jer 13:20), just as kings and leaders are called pastors. |
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13:1813:18: Ասացէ՛ք ցթագաւորն եւ ցբռնաւորսն, թէ կորացարո՛ւք եւ նստարո՛ւք. զի անկա՛ւ ՚ի գլխոց ձերոց պսակ փառաց ձերոց[11153]։ [11153] Ոմանք. Ասացէք ցթագաւորս եւ բռնաւորն։ Ասացէք ցթագաւորն եւ ցբռնաւորսն``, թէ` Կորացարուք եւ նստարուք, զի անկաւ ի գլխոց ձերոց պսակ փառաց ձերոց:18 Թագաւորին ու բռնակալներին[69] ասացէ՛ք. «Խոնարհուէ՛ք ու գետնի՛ն նստեցէք, քանզի ձեր փառքի պսակն ընկաւ ձեր գլուխներից:[69] 69. Եբրայերէն՝ թագուհուն: 18 Թագաւորին ու թագուհիին ըսէ.«Ձեր անձը խոնարհեցուցէ՛ք ու գետնի վրայ նստեցէ՛ք, Վասն զի ձեր գլխէն ձեր փառաւոր թագը ինկաւ»։ 13:18: Ասացէ՛ք ցթագաւորն եւ ցբռնաւորսն, թէ կորացարո՛ւք եւ նստարո՛ւք. զի անկա՛ւ ՚ի գլխոց ձերոց պսակ փառաց ձերոց[11153]։ [11153] Ոմանք. Ասացէք ցթագաւորս եւ բռնաւորն։ 18 Թագաւորին ու բռնակալներին[69] ասացէ՛ք. «Խոնարհուէ՛ք ու գետնի՛ն նստեցէք, քանզի ձեր փառքի պսակն ընկաւ ձեր գլուխներից: [69] 69. Եբրայերէն՝ թագուհուն: 18 Թագաւորին ու թագուհիին ըսէ.«Ձեր անձը խոնարհեցուցէ՛ք ու գետնի վրայ նստեցէ՛ք, Վասն զի ձեր գլխէն ձեր փառաւոր թագը ինկաւ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1813:18 Скажи царю и царице: смиритесь, сядьте пониже, ибо упал с головы вашей венец славы вашей. Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, [even] the crown of your glory:13:18 εἴπατε επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even τοῖς ο the δυναστεύουσιν δυναστευω humble; bring low καὶ και and; even καθίσατε καθιζω sit down; seat ὅτι οτι since; that καθῃρέθη καθαιρεω take down; demolish ἀπὸ απο from; away κεφαλῆς κεφαλη head; top ὑμῶν υμων your στέφανος στεφανος.1 wreath; laurel δόξης δοξα glory ὑμῶν υμων your 13:18 אֱמֹ֥ר ʔᵉmˌōr אמר say לַ la לְ to † הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and לַ la לְ to † הַ the גְּבִירָ֖ה ggᵊvîrˌā גְּבִירָה mistress הַשְׁפִּ֣ילוּ hašpˈîlû שׁפל be low שֵׁ֑בוּ šˈēvû ישׁב sit כִּ֤י kˈî כִּי that יָרַד֙ yārˌaḏ ירד descend מַרְאֲשֹׁ֣ותֵיכֶ֔ם marʔᵃšˈôṯêḵˈem מְרַאֲשֹׁות head-place עֲטֶ֖רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath תִּֽפְאַרְתְּכֶֽם׃ tˈifʔartᵊḵˈem תִּפְאֶרֶת splendour 13:18. dic regi et dominatrici humiliamini sedete quoniam descendit de capite vestro corona gloriae vestraeSay to the king, and to the queen: Humble yourselves, sit down: for the crown of your glory is come down from your head. 18. Say thou unto the king and to the queen-mother, Humble yourselves, sit down: for your headtires are come down, even the crown of your glory. 13:18 Скажи царю и царице: смиритесь, сядьте пониже, ибо упал с головы вашей венец славы вашей. 13:18 εἴπατε επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even τοῖς ο the δυναστεύουσιν δυναστευω humble; bring low καὶ και and; even καθίσατε καθιζω sit down; seat ὅτι οτι since; that καθῃρέθη καθαιρεω take down; demolish ἀπὸ απο from; away κεφαλῆς κεφαλη head; top ὑμῶν υμων your στέφανος στεφανος.1 wreath; laurel δόξης δοξα glory ὑμῶν υμων your 13:18 אֱמֹ֥ר ʔᵉmˌōr אמר say לַ la לְ to † הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and לַ la לְ to † הַ the גְּבִירָ֖ה ggᵊvîrˌā גְּבִירָה mistress הַשְׁפִּ֣ילוּ hašpˈîlû שׁפל be low שֵׁ֑בוּ šˈēvû ישׁב sit כִּ֤י kˈî כִּי that יָרַד֙ yārˌaḏ ירד descend מַרְאֲשֹׁ֣ותֵיכֶ֔ם marʔᵃšˈôṯêḵˈem מְרַאֲשֹׁות head-place עֲטֶ֖רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath תִּֽפְאַרְתְּכֶֽם׃ tˈifʔartᵊḵˈem תִּפְאֶרֶת splendour 13:18. dic regi et dominatrici humiliamini sedete quoniam descendit de capite vestro corona gloriae vestrae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Say to the king, and to the queen: Humble yourselves, sit down: for the crown of your glory is come down from your head. |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418: Царица — официальный титул царицы-матери (3: Цар. ХV:13; 4: Цар. Х, 13), которая при дворе царей занимала второе место после самого царя (ср. 3: Цар. II:19), что при существовании в те времена многоженства является очень понятным. Вероятнее всего пророк разумеет здесь мать царя Иехонии, которая разделила печальную судьбу своего сына (ср. Иер. XXII:26; XXIX:2). Иехонии было только 18: л., а по книге Паралипоменона (2: Пар. XXXVI:9: по евр. тексту) только 8: л., когда он вступил на престол, и потому участие в делах правления его матери было необходимо.Adam Clarke: Commentary on the Bible - 183113:18: Say unto the king and to the queen - Probably Jeconiah and his mother, under whose tutelage, being young when he began to reign, he was left, as is very likely.Sit down - Show that ye have humbled yourselves; for your state will be destroyed, and your glorious crown taken from your heads. Albert Barnes: Notes on the Bible - 183413:18: The queen - i. e., "the queen-mother:" the word signifies literally "the great lady." The king's mother took precedence of his wives.Sit down - The usual position of slaves. For your principalities ... - Rather, "for the ornaments of your heads, even the crown of your majesty, shall come down." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:18: unto: Jer 22:26; Kg2 24:12, Kg2 24:15; Eze 19:2-14; Jon 3:6Humble: Exo 10:3; Ch2 33:12, Ch2 33:19, Ch2 33:23; Mat 18:4; Jam 4:10; Pe1 5:6 sit: Isa 3:26, Isa 47:1; Lam 2:10 principalities: or, head-tires Carl Friedrich Keil and Franz Delitzsch13:18The fall of the kingdom, the captivity of Judah, with upbraidings against Jerusalem for her grievous guilt in the matter of idolatry. - Jer 13:18. "Say unto the king and to the sovereign lady: Sit you low down, for from your heads falls the crown of your glory. Jer 13:19. The cities of the south are shut and no man openeth; Judah is carried away captive all of it, wholly carried away captive. Jer 13:20. Lift up your eyes and behold them that come from midnight! Where is the flock that was given thee, thy glorious flock? Jer 13:21. What wilt thou say, if He set over thee those whom thou hast accustomed to thee as familiar friends, for a head? Shall not sorrows take thee, as a woman in travail? Jer 13:22. And if thou say in thine heart, Wherefore cometh this upon me? for the plenty of thine iniquity are thy skirts uncovered, thy heels abused. Jer 13:23. Can an Ethiopian change his skin, and a leopard his spots? Then may ye also do good that are accustomed to doing evil. Jer 13:24. Therefore will I scatter them like chaff that flies before the wind of the wilderness. Jer 13:25. This is thy lot, thine apportioned inheritance from me, because thou hast forgotten me and trustedst in falsehood. Jer 13:26. Therefore will I turn thy skirts over thy face, that thy shame be seen. Jer 13:27. Thine adultery and thy neighing, the crime of thy whoredom upon the ills, in the fields, I have seen thine abominations. Woe unto thee, Jerusalem! thou shalt not be made clean after how long a time yet!" From Jer 13:18 on the prophet's discourse is addressed to the king and the queen-mother. The latter as such exercised great influence on the government, and is in the Books of Kings mentioned alongside of almost all the reigning kings (cf. 3Kings 15:13; 4Kings 10:13, etc.); so that we are not necessarily led to think of Jechoniah and his mother in especial. To them he proclaims the loss of the crown and the captivity of Judah. Set yourselves low down (cf. Gesen. 142, 3, b), i.e., descend from the throne; not in order to turn aside the threatening danger by humiliation, but, as the reason that follows show, because the kingdom is passing from you. For fallen is מראשׁתיכם, your head-gear, lit., what is about or on your head (elsewhere pointed מראשׁות, 1Kings 19:13; 1Kings 26:7), namely, your splendid crown. The perf. here is prophetic. The crown falls when the king loses country and kingship. This is put expressly in Jer 13:19. The meaning of the first half of the verse, which is variously taken, may be gathered from the second. In the latter the complete deportation of Judah is spoken of as an accomplished fact, because it is as sure to happen as if it had taken place already. Accordingly the first clause cannot bespeak expectation merely, or be understood, as it is by Grotius, as meaning that Judah need hope for no help from Egypt. This interpretation is irreconcilable with "the cities of the south." "The south" is the south country of Judah, cf. Josh 10:40; Gen 13:1, etc., and is not to be taken according to the prophetic use of "king of the south," Dan 11:5, Dan 11:9. The shutting of the cities is not to be taken, with Jerome, as siege by the enemy, as in Josh 6:1. There the closedness is otherwise illustrated: No man was going out or in; here, on the other hand, it is: No man openeth. "Shut" is to be explained according to Is 24:10 : the cities are shut up by reason of ruins which block up the entrances to them; and in them is none that can open, because all Judah is utterly carried away. The cities of the south are mentioned, not because the enemy, avoiding the capital, had first brought the southern part of the land under his power, as Sennacherib had once advanced against Jerusalem from the south, 4Kings 18:13., Jer 19:8 (Graf, Ng., etc.), but because they were the part of the kingdom most remote for an enemy approaching from the north; so that when they were taken, the land was reduced and the captivity of all Judah accomplished. For the form הגלת see Ew. 194, a, Ges. 75, Rem. 1. שׁלומים is adverbial accusative: in entirety, like מישׁרים, Ps 58:2, etc. For this cf. גּלוּת, Amos 1:6, Amos 1:9. The announcement of captivity is carried on in Jer 13:20, where we have first an account of the impression which the carrying away captive will produce upon Jerusalem (Jer 13:20 and Jer 13:21), and next a statement of the cause of that judgment (Jer 13:22-27). In שׂאי and ראי a feminine is addressed, and, as appears from the suffix in עיניכם, one which is collective. The same holds good of the following verses on to Jer 13:27, where Jerusalem is named, doubtless the inhabitants of it, personified as the daughter of Zion - a frequent case. Ng. is wrong in supposing that the feminines in Jer 13:20 are called for by the previously mentioned queen-mother, that Jer 13:20-22 are still addressed to her, and that not till Jer 13:23 is there a transition from her in the address to the nation taken collectively and regarded as the mother of the country. The contents of Jer 13:20 do not tally with Ng.'s view; for the queen-mother was not the reigning sovereign, so that the inhabitants of the land could have been called her flock, however great was the influence she might exercise upon the king. The mention of foes coming from the north, and the question coupled therewith: Where is the flock? convey the thought that the flock is carried off by those enemies. The flock is the flock of Jahveh (Jer 13:17), and, in virtue of God's choice of it, a herd of gloriousness. The relative clause: "that was given thee," implies that the person addressed is to be regarded as the shepherd or owner of the flock. This will not apply to the capital and its citizens; for the influence exerted by the capital in the country is not so great as to make it appear the shepherd or lord of the people. But the relative clause is in good keeping with the idea of the idea of the daughter of Zion, with which is readily associated that of ruler of land and people. It intimates the suffering that will be endured by the daughter of Zion when those who have been hitherto her paramours are set up as head over her. The verse is variously explained. The old transll. and comm. take פּקד על in the sense of visit, chastise; so too Chr. B. Mich. and Ros.; and Ew. besides, who alters the text acc. to the lxx, changing יפקד into the plural יפקדוּ. For this change there is no sufficient reason; and without such change, the signif. visit, punish, gives us no suitable sense. The phrase means also: to appoint or set over anybody; cf. e.g., Jer 15:3. The subject can only be Jahveh. The words from ואתּ onwards form an adversative circumstantial clause: and yet thou hast accustomed them עליך, for אליך rof ,, to thee (cf. for למּד c. אל, Jer 10:2). The connection of the words אלּפים לראשׁ depends upon the sig. assigned to אלּפים. Gesen. (thes.) and Ros. still adhere to the meaning taken by Luther, Vat., and many others, viz., principes, princes, taking for the sense of the whole: whom thou hast accustomed (trained) to be princes over thee. This word is indeed the technical term for the old Edomitish chieftains of clans, Gen 36:15., and is applied as an archaic term by Zech 9:7 to the tribal princes of Judah; but it does not, as a general rule, mean prince, but familiar, friend, Ps. 655:14, Prov 16:28, Mic 7:5; cf. Jer 11:19. This being the well-attested signification, it is, in the first place, not competent to render עליך over or against thee (adversus te, Jerome); and Hitz.'s exposition: thou hast instructed them to thy hurt, hast taught them a disposition hostile to thee, cannot be justified by usage. In the second place, אלפים cannot be attached to the principal clause, "set over thee," and joined with "for a head:" if He set over thee - as princes for a head; but it belongs to "hast accustomed," while only "for a head" goes with "if He set" (as de Wet., Umbr., Ng., etc., construe). The prophet means the heathen kings, for whose favour Judah had hitherto been intriguing, the Babylonians and Egyptians. There is no cogent reason for referring the words, as many comm. do, to the Babylonians alone. For the statement is quite general throughout; and, on the one hand, Judah had, from the days of Ahaz on, courted the alliance not of the Babylonians alone, but of the Egyptians too (cf. Jer 2:18); and, on the other hand, after the death of Josiah, Judah had become subject to Egypt, and had had to endure the grievous domination of the Pharaohs, as Jeremiah had threatened, Jer 2:16. If God deliver the daughter of Zion into the power of these her paramours, i.e., if she be subjected to their rule, then will grief and pain seize on her as on a woman in childbirth; cf. Jer 6:24; Jer 22:23, etc. אשׁת לדה, woman of bearing; so here, only, elsewhere יולדה (cf. the passages cited); לדה is infin., as in Is 37:3; 4Kings 19:3; Hos 9:11. Geneva 159913:18 Say to the (g) king and to the queen, Humble yourselves, sit down: for your principalities shall come down, [even] the crown of your glory.(g) For Jehoiachin and his mother rendered themselves by Jeremiah's counsel to the king of Babylon, (4Kings 24:12). John Gill13:18 Say unto the king, and to the queen,.... Jehoiachin, and his mother Nehushta, as it is generally interpreted by the Jewish commentators, and others; who, with many princes and officers, were carried captive into Babylon, 4Kings 24:12 or rather Zedekiah and his wife; since the captivity after threatened is a perfect and complete one, which Jehoiachin's was not:humble yourselves, sit down; or, "sit down humbled" (d); come down from your thrones, and sit in the dust; humble yourselves before the Lord for your own sins, and the sins of the people; in times of general corruption, and which threatens a nation with ruin, it becomes kings and princes to set an example of repentance, humiliation, and reformation; though it may be this is rather a prediction of what would be, that they should descend from their throne, and lose their grandeur, and be in a low and abject condition, than an exhortation to what was their duty; since it follows: for your principalities shall come down; their royal state and greatness, and all the ensigns of it; and especially such as they had upon their heads, as the word used denotes, and as the following explanation shows: even the crown of your glory; or glorious crown, which should fall from their heads, or be taken from them, when they should be no more served in state, or treated as crowned heads. (d) "degite humiliter", Castalio; "abjectissime considite", Junius & Tremellius; "loco humili considite", Piscator. Robert Jamieson, A. R. Fausset and David Brown13:18 king--Jehoiachin or Jeconiah.queen--the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (4Kings 24:8-15). Humble yourselves--that is, Ye shall be humbled, or brought low (Jer 22:26; Jer 28:2). your principalities--rather, "your head ornament." |
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13:1913:19: Փակեցան քաղաքք որ ընդ հարաւակողմն, եւ ո՛չ ոք էր որ բանայր. գերեցաւ Յուդա զվախճանեալ գերութիւն, զկատարեալն հատուցմանց[11154]։ [11154] Ոմանք. Զկատարեալն հատուցման։ Փակեցան քաղաքք որ ընդ հարաւակողմն, եւ ոչ ոք էր որ բանայր. գերեցաւ Յուդա [249]զվախճանեալ գերութիւն, զկատարեալն հատուցմանց:19 Հարաւի կողմի քաղաքները փակուեցին, եւ ոչ ոք չկայ, որ բաց անի. Յուդայի երկիրն ամբողջապէս գերուեց, սպառուեց լիովին»: 19 Հարաւային քաղաքները գոցուեցան Ու բացող մը չկայ. Բոլոր Յուդա գերութեան գնաց. Ամէնքը գերութեան գացին։ 13:19: Փակեցան քաղաքք որ ընդ հարաւակողմն, եւ ո՛չ ոք էր որ բանայր. գերեցաւ Յուդա զվախճանեալ գերութիւն, զկատարեալն հատուցմանց[11154]։ [11154] Ոմանք. Զկատարեալն հատուցման։ 19 Հարաւի կողմի քաղաքները փակուեցին, եւ ոչ ոք չկայ, որ բաց անի. Յուդայի երկիրն ամբողջապէս գերուեց, սպառուեց լիովին»: 19 Հարաւային քաղաքները գոցուեցան Ու բացող մը չկայ. Բոլոր Յուդա գերութեան գնաց. Ամէնքը գերութեան գացին։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1913:19 Южные города заперты, и некому отворять их; Иуда весь отводится в плен, отводится в плен весь совершенно. The cities of the south shall be shut up, and none shall open [them]: Judah shall be carried away captive all of it, it shall be wholly carried away captive:13:19 πόλεις πολις city αἱ ο the πρὸς προς to; toward νότον νοτος south wind συνεκλείσθησαν συγκλειω confine; catch καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἀνοίγων ανοιγω open up ἀπῳκίσθη αποικιζω Ioudas; Iuthas συνετέλεσεν συντελεω consummate; finish ἀποικίαν αποικια complete; accomplished 13:19 עָרֵ֥י ʕārˌê עִיר town הַ ha הַ the נֶּ֛גֶב nnˈeḡev נֶגֶב south סֻגְּר֖וּ suggᵊrˌû סגר close וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] פֹּתֵ֑חַ pōṯˈēₐḥ פתח open הָגְלָ֧ת hoḡlˈāṯ גלה uncover יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah כֻּלָּ֖הּ kullˌāh כֹּל whole הָגְלָ֥ת hoḡlˌāṯ גלה uncover שְׁלֹומִֽים׃ ס šᵊlômˈîm . s שָׁלֹום peace 13:19. civitates austri clausae sunt et non est qui aperiat translata est omnis Iudaea transmigratione perfectaThe cities of the south are shut up, and there is none to open them: all Juda is carried away captive with an entire captivity. 19. The cities of the South are shut up, and there is none to open them: Judah is carried away captive all of it; it is wholly carried away captive. 13:19 Южные города заперты, и некому отворять их; Иуда весь отводится в плен, отводится в плен весь совершенно. 13:19 πόλεις πολις city αἱ ο the πρὸς προς to; toward νότον νοτος south wind συνεκλείσθησαν συγκλειω confine; catch καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἀνοίγων ανοιγω open up ἀπῳκίσθη αποικιζω Ioudas; Iuthas συνετέλεσεν συντελεω consummate; finish ἀποικίαν αποικια complete; accomplished 13:19 עָרֵ֥י ʕārˌê עִיר town הַ ha הַ the נֶּ֛גֶב nnˈeḡev נֶגֶב south סֻגְּר֖וּ suggᵊrˌû סגר close וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] פֹּתֵ֑חַ pōṯˈēₐḥ פתח open הָגְלָ֧ת hoḡlˈāṯ גלה uncover יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah כֻּלָּ֖הּ kullˌāh כֹּל whole הָגְלָ֥ת hoḡlˌāṯ גלה uncover שְׁלֹומִֽים׃ ס šᵊlômˈîm . s שָׁלֹום peace 13:19. civitates austri clausae sunt et non est qui aperiat translata est omnis Iudaea transmigratione perfecta ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The cities of the south are shut up, and there is none to open them: all Juda is carried away captive with an entire captivity. |
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 - 1903-191419: Южные города заперты, т. е. туда нельзя уже спастись жителям Иерусалима, если бы они захотели. Города иудейские, лежащие к югу от Иерусалима, первые, сл., подверглись нападение врагов и отрезаны от столицы.Adam Clarke: Commentary on the Bible - 183113:19: The cities of the south shall be shut up - Not only the cities of the north, the quarter at which the Chaldeans entered, but the cities of the south also; for he shall proceed from one extremity of the land to the other, spreading devastation every where, and carrying off the inhabitants.Albert Barnes: Notes on the Bible - 183413:19: Shall be shut up - Rather, "are shut up, and no man openeth them." The cities of the Negeb, the southern district of Judah, are blockaded, with no one to raise the siege. The captivity was the inevitable result of the capture of the fortified towns. An army entering from the north would march along the Shefelah, or fertile plain near the seacoast, and would capture the outlying cities, before it attacked Jerusalem, almost inaccessible among the mountains.Judah shall be ... - Translate, "Judah is ..." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:19: cities: Jer 17:26, Jer 33:13; Jos 18:5; Eze 20:46, Eze 20:47shut: Deu 28:52; Job 12:14 Judah: Jer 39:9, Jer 52:27; Lev 26:31-33; Deu 28:15, Deu 28:64-68; Kg2 25:21 Geneva 159913:19 The cities of (h) the south shall be shut up, and none shall open [them]: Judah shall be carried away captive all of it, it shall be wholly carried away captive.(h) That is, of Judah, which lies south of Babylon. John Gill13:19 The cities of the south shall be shut up, and none shall open them,.... Meaning the cities of Judah, which lay in the southern part of the land of Israel, and to the south of Babylon; which might be said to be shut up, and not in the power of any to open, when besieged by the Chaldean army; or rather when destroyed, that there were none to go in and out; though some think the cities of Egypt are intended, which lay south of Judea, from whence the Jews should not have the relief they expected, and where they should find no refuge; but the former sense seems best:Judah shall be carried away captive all of it; it was in part carried away in Jehoiachin's time, and wholly in Zedekiah's; which seems to be here respected: Tit shall be wholly carried away captive; or, in perfections (e); most perfectly and completely; the same thing is meant as before, only in different words repeated, to express the certainty of it. (e) "perfectionibus", Vatablus, Montanus. It is by Schmidt left untranslated, "Schelomim", which he takes to be the city of Jerusalem, sometimes called "Solyma"; the inhabitants of which were carried captive when Judah was; and so Junius and Tremellius translate it; "civita, pacatorum", and understand it of Jerusalem; which has the signification of peace in its name. John Wesley13:19 The cities - The cities of Judah lay southward from Chaldea.Robert Jamieson, A. R. Fausset and David Brown13:19 cities of the south--namely, south of Judea; farthest off from the enemy, who advanced from the north.shut up--that is, deserted (Is 24:10); so that none shall be left to open the gates to travellers and merchants again [HENDERSON]. Rather, shut up so closely by Nebuchadnezzar's forces, sent on before (4Kings 24:10-11), that none shall be allowed by the enemy to get out (compare Jer 13:20). wholly--literally, "fully"; completely. |
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13:2013:20: Ամբա՛րձ զաչս քո Երուսաղէմ, եւ տես զարձակեալսդ ՚ի հիւսւսոյ. ո՞ւր է հօտն որ տուաւ ցքեզ, խաշինք փառաց քոց[11155]. [11155] Ոմանք. Եւ տես զյարձակեալսդ... հօտն որ տուաւ քեզ։ Ամբարձ զաչս քո, Երուսաղէմ, եւ տես զարձակեալսդ`` ի հիւսիսոյ. ո՞ւր է հօտն որ տուաւ ցքեզ, խաշինք փառաց քոց:20 «Բարձրացրո՛ւ քո աչքերը, Երուսաղէ՛մ, եւ նայի՛ր հիւսիսից յարձակուողներին. ո՞ւր է այն հօտը, որ տրուեց քեզ, քո փառաւոր ոչխարներն ո՞ւր են: 20 «Աչքերնիդ վերցուցէ՛ք եւ հիւսիսի կողմէն եկողներուն նայեցէ՛ք. Քեզի տրուած հօտը, քու փառքերուդ խաշինքը ո՞ւր են։ 13:20: Ամբա՛րձ զաչս քո Երուսաղէմ, եւ տես զարձակեալսդ ՚ի հիւսւսոյ. ո՞ւր է հօտն որ տուաւ ցքեզ, խաշինք փառաց քոց[11155]. [11155] Ոմանք. Եւ տես զյարձակեալսդ... հօտն որ տուաւ քեզ։ 20 «Բարձրացրո՛ւ քո աչքերը, Երուսաղէ՛մ, եւ նայի՛ր հիւսիսից յարձակուողներին. ո՞ւր է այն հօտը, որ տրուեց քեզ, քո փառաւոր ոչխարներն ո՞ւր են: 20 «Աչքերնիդ վերցուցէ՛ք եւ հիւսիսի կողմէն եկողներուն նայեցէ՛ք. Քեզի տրուած հօտը, քու փառքերուդ խաշինքը ո՞ւր են։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2013:20 Поднимите глаза ваши и посмотрите на идущих от севера: где стадо, которое дано было тебе, прекрасное стадо твое? Lift up your eyes, and behold them that come from the north: where [is] the flock [that] was given thee, thy beautiful flock:13:20 ἀνάλαβε αναλαμβανω take up; take along ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἰδὲ οραω view; see τοὺς ο the ἐρχομένους ερχομαι come; go ἀπὸ απο from; away βορρᾶ βορρας north wind ποῦ που.1 where? ἐστιν ειμι be τὸ ο the ποίμνιον ποιμνιον flock ὃ ος who; what ἐδόθη διδωμι give; deposit σοι σοι you πρόβατα προβατον sheep δόξης δοξα glory σου σου of you; your 13:20 שְׂא֤וּשׂאי *śᵊʔˈû נשׂא lift עֵֽינֵיכֶם֙ ʕˈênêḵem עַיִן eye וּו *û וְ and רְא֔וּראי *rᵊʔˈû ראה see הַ ha הַ the בָּאִ֖ים bbāʔˌîm בוא come מִ mi מִן from צָּפֹ֑ון ṣṣāfˈôn צָפֹון north אַיֵּ֗ה ʔayyˈē אַיֵּה where הָ hā הַ the עֵ֨דֶר֙ ʕˈēḏer עֵדֶר flock נִתַּן־ nittan- נתן give לָ֔ךְ lˈāḵ לְ to צֹ֖אן ṣˌōn צֹאן cattle תִּפְאַרְתֵּֽךְ׃ tifʔartˈēḵ תִּפְאֶרֶת splendour 13:20. levate oculos vestros et videte qui venitis ab aquilone ubi est grex qui datus est tibi pecus inclitum tuumLift up your eyes, and see, you that come from the north: where is the flock that is given thee, thy beautiful cattle? 20. Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock? 13:20 Поднимите глаза ваши и посмотрите на идущих от севера: где стадо, которое дано было тебе, прекрасное стадо твое? 13:20 ἀνάλαβε αναλαμβανω take up; take along ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἰδὲ οραω view; see τοὺς ο the ἐρχομένους ερχομαι come; go ἀπὸ απο from; away βορρᾶ βορρας north wind ποῦ που.1 where? ἐστιν ειμι be τὸ ο the ποίμνιον ποιμνιον flock ὃ ος who; what ἐδόθη διδωμι give; deposit σοι σοι you πρόβατα προβατον sheep δόξης δοξα glory σου σου of you; your 13:20 עֵֽינֵיכֶם֙ ʕˈênêḵem עַיִן eye הַ ha הַ the בָּאִ֖ים bbāʔˌîm בוא come מִ mi מִן from צָּפֹ֑ון ṣṣāfˈôn צָפֹון north אַיֵּ֗ה ʔayyˈē אַיֵּה where הָ hā הַ the עֵ֨דֶר֙ ʕˈēḏer עֵדֶר flock נִתַּן־ nittan- נתן give לָ֔ךְ lˈāḵ לְ to צֹ֖אן ṣˌōn צֹאן cattle תִּפְאַרְתֵּֽךְ׃ tifʔartˈēḵ תִּפְאֶרֶת splendour 13:20. levate oculos vestros et videte qui venitis ab aquilone ubi est grex qui datus est tibi pecus inclitum tuum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Lift up your eyes, and see, you that come from the north: where is the flock that is given thee, thy beautiful cattle? |
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 - 1903-191420: Стадо, которое было поручено пасти Иерусалиму, — это те самые южные города иудейские, уже захваченные врагами.Adam Clarke: Commentary on the Bible - 183113:20: Where is the flock - thy beautiful flock? - Jerusalem is addressed. Where are the prosperous multitudes of men, women, and children? Alas! are they not driven before the Babylonians, who have taken them captive?Albert Barnes: Notes on the Bible - 183413:20: Jerusalem is asked where the cities, which once lay grouped round her, like a goodly flock of sheep, are gone? The question implies blame.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:20: and: Jer 1:14, Jer 6:22, Jer 10:22; Hab 1:6where: Jer 13:17, Jer 23:2; Isa 56:9-12; Eze 34:7-10; Zac 11:16, Zac 11:17; Joh 10:12, Joh 10:13; Act 20:26-29 Geneva 159913:20 Lift up your eyes, and behold them that come from the north: where [is] the (i) flock [that] was given thee, thy beautiful flock?(i) He asks the king, where his people is become. John Gill13:20 Lift up your eyes, and behold them that come from the north,.... There are a Keri and a Cetib of the words "lift up" and "behold"; they are written in the singular number, and may be considered as directed to the king, as the words following are; and they are read in the plural number, the state and whole body of the people being called upon to observe the Chaldean army, which came from the north; and is represented as on the march, just at hand to invade, besiege, take, and carry them captive. The Septuagint version renders it, "lift up thine eyes, O Jerusalem"; and the Arabic version, "O Israel: where is the flock that was given thee, thy beautiful flock?" that is, the people, as the Targum interprets it, which were committed to the care and charge of the king, as sheep into the hands of a shepherd; and were a fine body of people, chosen of God and precious, distinguished above all others by wholesome and righteous laws and statutes, and special privileges; a people who were a kingdom of priests, a holy nation, and a peculiar people, the glory of the whole earth; but now carried, or about to be carried, captive. It is no unusual thing to represent a king as a shepherd, and his people as a flock, guided, governed, and protected by him, and who is accountable for his trust to the King of kings; see Ps 78:71.John Wesley13:20 Where - The prophet speaks to the king, or to the rulers. In the multitude of the people is the king's honour.Robert Jamieson, A. R. Fausset and David Brown13:20 from . . . north--Nebuchadnezzar and his hostile army (Jer 1:14; Jer 6:22).flock . . . given thee--Jeremiah, amazed at the depopulation caused by Nebuchadnezzar's forces, addresses Jerusalem (a noun of multitude, which accounts for the blending of plural and singular, Your eyes . . . thee . . . thy flock), and asks where is the population (Jer 13:17, "flock") which God had given her? |
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13:2113:21: զի՞նչ տացես պատասխանի ՚ի ժամանակի յորում պահանջիցեն ՚ի քէն. դո՛ւ իսկ ուսուցեր զնոսա ուսումն՝ տիրել ՚ի վերայ քո։ Ո՞չ ահա երկունք ունիցին զքեզ իբրեւ կնոջ ծննդականի։ Զի՞նչ տացես պատասխանի ի ժամանակի յորում [250]պահանջիցեն ի քէն``. դու իսկ ուսուցեր զնոսա ուսումն` տիրել ի վերայ քո. ո՞չ ահա երկունք ունիցին զքեզ իբրեւ կնոջ ծննդականի:21 Երբ քեզնից պահանջեն, այն ժամանակ ի՞նչ պատասխան ես տալու. դու ինքդ սովորեցրիր նրանց, որ իշխեն քեզ վրայ: Միթէ քեզ երկունքի ցաւերը չե՞ն բռնելու, ինչպէս ծննդկան կնոջը: 21 Ի՞նչ պիտի ըսես, երբ քեզի այցելութիւն ընեն, Վասն զի դուն անոնց սորվեցուցիր, որ քու վրադ իշխան եւ գլուխ ըլլան. Միթէ քեզ ծննդական կնոջ պէս ցաւեր պիտի չբռնե՞ն։ 13:21: զի՞նչ տացես պատասխանի ՚ի ժամանակի յորում պահանջիցեն ՚ի քէն. դո՛ւ իսկ ուսուցեր զնոսա ուսումն՝ տիրել ՚ի վերայ քո։ Ո՞չ ահա երկունք ունիցին զքեզ իբրեւ կնոջ ծննդականի։ 21 Երբ քեզնից պահանջեն, այն ժամանակ ի՞նչ պատասխան ես տալու. դու ինքդ սովորեցրիր նրանց, որ իշխեն քեզ վրայ: Միթէ քեզ երկունքի ցաւերը չե՞ն բռնելու, ինչպէս ծննդկան կնոջը: 21 Ի՞նչ պիտի ըսես, երբ քեզի այցելութիւն ընեն, Վասն զի դուն անոնց սորվեցուցիր, որ քու վրադ իշխան եւ գլուխ ըլլան. Միթէ քեզ ծննդական կնոջ պէս ցաւեր պիտի չբռնե՞ն։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2113:21 Что скажешь, {дочь Сиона}, когда Он посетит тебя? Ты сама приучила их начальствовать над тобою; не схватят ли тебя боли, как рождающую женщину? What wilt thou say when he shall punish thee? for thou hast taught them [to be] captains, [and] as chief over thee: shall not sorrows take thee, as a woman in travail:13:21 τί τις.1 who?; what? ἐρεῖς ερεω.1 state; mentioned ὅταν οταν when; once ἐπισκέπτωνταί επισκεπτομαι visit; inspect σε σε.1 you καὶ και and; even σὺ συ you ἐδίδαξας διδασκω teach αὐτοὺς αυτος he; him ἐπὶ επι in; on σὲ σε.1 you μαθήματα μαθημα into; for ἀρχήν αρχη origin; beginning οὐκ ου not ὠδῖνες ωδιν contraction καθέξουσίν κατεχω retain; detain σε σε.1 you καθὼς καθως just as / like γυναῖκα γυνη woman; wife τίκτουσαν τικτω give birth; produce 13:21 מַה־ mah- מָה what תֹּֽאמְרִי֙ tˈōmᵊrî אמר say כִּֽי־ kˈî- כִּי that יִפְקֹ֣ד yifqˈōḏ פקד miss עָלַ֔יִךְ ʕālˈayiḵ עַל upon וְ֠ wᵊ וְ and אַתְּ ʔat אַתְּ you לִמַּ֨דְתְּ limmˌaḏt למד learn אֹתָ֥ם ʔōṯˌām אֵת [object marker] עָלַ֛יִךְ ʕālˈayiḵ עַל upon אַלֻּפִ֖ים ʔallufˌîm אַלּוּף familiar לְ lᵊ לְ to רֹ֑אשׁ rˈōš רֹאשׁ head הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not חֲבָלִים֙ ḥᵃvālîm חֵבֶל labour pains יֹאחֱז֔וּךְ yōḥᵉzˈûḵ אחז seize כְּמֹ֖ו kᵊmˌô כְּמֹו like אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman לֵדָֽה׃ lēḏˈā לֵדָה birth 13:21. quid dices cum visitaverit te tu enim docuisti eos adversum te et erudisti in caput tuum numquid non dolores adprehendent te quasi mulierem parturientemWhat wilt thou say when he shall visit thee? for thou hast taught them against thee, and instructed them against thy own head: shall not sorrows lay hold on thee, as a woman in labour? 21. What wilt thou say, when he shall set friends over thee as head, seeing thou thyself hast instructed them against thee? shall not sorrows take hold of thee, as of a woman in travail? 13:21 Что скажешь, {дочь Сиона}, когда Он посетит тебя? Ты сама приучила их начальствовать над тобою; не схватят ли тебя боли, как рождающую женщину? 13:21 τί τις.1 who?; what? ἐρεῖς ερεω.1 state; mentioned ὅταν οταν when; once ἐπισκέπτωνταί επισκεπτομαι visit; inspect σε σε.1 you καὶ και and; even σὺ συ you ἐδίδαξας διδασκω teach αὐτοὺς αυτος he; him ἐπὶ επι in; on σὲ σε.1 you μαθήματα μαθημα into; for ἀρχήν αρχη origin; beginning οὐκ ου not ὠδῖνες ωδιν contraction καθέξουσίν κατεχω retain; detain σε σε.1 you καθὼς καθως just as / like γυναῖκα γυνη woman; wife τίκτουσαν τικτω give birth; produce 13:21 מַה־ mah- מָה what תֹּֽאמְרִי֙ tˈōmᵊrî אמר say כִּֽי־ kˈî- כִּי that יִפְקֹ֣ד yifqˈōḏ פקד miss עָלַ֔יִךְ ʕālˈayiḵ עַל upon וְ֠ wᵊ וְ and אַתְּ ʔat אַתְּ you לִמַּ֨דְתְּ limmˌaḏt למד learn אֹתָ֥ם ʔōṯˌām אֵת [object marker] עָלַ֛יִךְ ʕālˈayiḵ עַל upon אַלֻּפִ֖ים ʔallufˌîm אַלּוּף familiar לְ lᵊ לְ to רֹ֑אשׁ rˈōš רֹאשׁ head הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not חֲבָלִים֙ ḥᵃvālîm חֵבֶל labour pains יֹאחֱז֔וּךְ yōḥᵉzˈûḵ אחז seize כְּמֹ֖ו kᵊmˌô כְּמֹו like אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman לֵדָֽה׃ lēḏˈā לֵדָה birth 13:21. quid dices cum visitaverit te tu enim docuisti eos adversum te et erudisti in caput tuum numquid non dolores adprehendent te quasi mulierem parturientem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ What wilt thou say when he shall visit thee? for thou hast taught them against thee, and instructed them against thy own head: shall not sorrows lay hold on thee, as a woman in labour? |
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 - 1903-191421: Их, т. е. конечно, вавилонян, с которыми еще царь Езекия хотел вступить в дружеские отношения (4: Цар. XX гл.).Adam Clarke: Commentary on the Bible - 183113:21: Thou hast taught them to be captains, and as chief over thee - This is said of their enemies, whether Assyrians or Chaldeans: for ever since Ahaz submitted himself to the king of Assyria, the kings of Judah never regained their independence. Their enemies were thus taught to be their lords and masters.Albert Barnes: Notes on the Bible - 183413:21: Translate, "What wilt thou say, O Jerusalem, when He, Yahweh, shall set over thee for head those whom thou hast taught to be thy bosom friends?" The foreign powers, whose friendship she has been courting, will become her tyrants.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:21: wilt: Jer 5:31, Jer 22:23; Isa 10:3; Eze 28:9punish: Heb. visit upon for: Kg2 16:7; Isa 39:2-4 shall not: Jer 4:31, Jer 6:24, Jer 30:6, Jer 48:41; Isa 13:8, Isa 21:3; Th1 5:3 Geneva 159913:21 What wilt thou say when he shall punish thee? for thou hast (k) taught them [to be] captains, [and] as chief over thee: shall not sorrows take thee, as a woman in travail?(k) By seeking to strangers for help, you have made them skilful to fight against you. John Gill13:21 What will thou say when he shall punish thee?.... Or, "visit upon thee" (f); that is, either when God shall punish thee for thy sins, thou canst bring no charge of injustice against him, or murmur and repine at the punishment inflicted on thee; so Jarchi; to which agrees the Targum,"when he shall visit on thee thy sin;'' or else, to which the following words seem to incline, when the enemy shall visit upon thee; so Kimchi and Abarbinel, when the Chaldeans shall come upon thee, and pay thee a visit, an unwelcome one; yet who wilt thou have to blame but thyself? so the Septuagint and Arabic versions render it, "when they shall visit thee"; these words are directed, not to the king, nor to the queen neither; but to the body of the people, the Jewish state, represented as a woman; who, upon consideration of things past, would have a great deal of reason to reflect upon themselves for what they had done in former times, which had led on to their ruin and destruction: (for thou hast taught them to be captains, and as chief over thee;) the Jews showed the Assyrians the way into their country, used them to come thither, and taught them how to conquer them, and be masters over them; or, "hast taught them against thee" (g); to thy hurt and detriment, to be captains or governors; for an head, to have the rule over them: this was done by Ahaz, when he sent to Tiglathpileser king of Assyria to come and save him out of the hands of the kings of Syria and Israel, 4Kings 16:7 and by Hezekiah, when he showed the messengers of the king of Babylon all his treasures; these were invitations and temptations to come and plunder them: shall not sorrows take thee as a woman in travail? denoting the suddenness of their calamities; the sharpness and severity of them; and that they would be inevitable, and could not be prevented. (f) "quando visitabit super te"; Cocceius; "quum visitaverit super te", Schmidt. (g) "docuisti istos contra te", Piscator. John Wesley13:21 What wilt thou say - Thou wilt have nothing to say, but be wholly confounded when God shall visit thee with this sore judgment, for by thy so often calling them to thy assistance, thou hast taught them to be captains over thee.Robert Jamieson, A. R. Fausset and David Brown13:21 captains, and as chief--literally, "princes as to headship"; or "over thy head," namely, the Chaldeans. Rather, translate, "What wilt thou say when God will set them (the enemies, Jer 13:20) above thee, seeing that thou thyself hast accustomed them (to be) with thee as (thy) lovers in the highest place (literally, 'at thy head')? Thou canst not say God does thee wrong, seeing it was thou that gave occasion to His dealing so with thee, by so eagerly courting their intimacy." Compare Jer 2:18, Jer 2:36; 4Kings 23:29, as to the league of Judah with Babylon, which led Josiah to march against Pharaoh-necho, when the latter was about to attack Babylon [MAURER].sorrows--pains, throes. |
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13:2213:22: Եւ եթէ ասիցես ՚ի սրտի քում, թէ ընդէ՞ր պատահեաց ինձ այս. վասն բազմութեան անիրաւութեան քոյ՝ յայտնեցաւ յետուստ քո խայտառակեալ զկրկունս քո[11156]։ [11156] Ոսկան. Անօրէնութեան քո յետուստ քո խայտառակել։ Եւ եթէ ասիցես ի սրտի քում, թէ` Ընդէ՞ր պատահեաց ինձ այս. վասն բազմութեան անիրաւութեան քո` յայտնեցաւ յետուստ քո խայտառակեալ զկրկունս քո:22 Եւ եթէ քո սրտում ասես՝ «Ինչո՞ւ պատահեց այս բանը ինձ հետ», ապա դա եղաւ քո բազում անիրաւութիւնների պատճառով, քանի որ քո քղանցքները բացուեցին քո յետեւից՝ խայտառակելով քեզ: 22 Ու եթէ սրտիդ մէջ ըսես.‘Այս բաները ինչո՞ւ հանդիպեցան ինծի’,Քու անօրէնութեանդ շատութենէն քու քղանցքներդ բացուեցան Եւ գարշապարներդ բռնութեամբ մերկացան։ 13:22: Եւ եթէ ասիցես ՚ի սրտի քում, թէ ընդէ՞ր պատահեաց ինձ այս. վասն բազմութեան անիրաւութեան քոյ՝ յայտնեցաւ յետուստ քո խայտառակեալ զկրկունս քո[11156]։ [11156] Ոսկան. Անօրէնութեան քո յետուստ քո խայտառակել։ 22 Եւ եթէ քո սրտում ասես՝ «Ինչո՞ւ պատահեց այս բանը ինձ հետ», ապա դա եղաւ քո բազում անիրաւութիւնների պատճառով, քանի որ քո քղանցքները բացուեցին քո յետեւից՝ խայտառակելով քեզ: 22 Ու եթէ սրտիդ մէջ ըսես.‘Այս բաները ինչո՞ւ հանդիպեցան ինծի’,Քու անօրէնութեանդ շատութենէն քու քղանցքներդ բացուեցան Եւ գարշապարներդ բռնութեամբ մերկացան։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2213:22 И если скажешь в сердце твоем: > За множество беззаконий твоих открыт подол у тебя, обнажены пяты твои. And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, [and] thy heels made bare:13:22 καὶ και and; even ἐὰν εαν and if; unless εἴπῃς επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your διὰ δια through; because of τί τις.1 who?; what? ἀπήντησέν απανταω meet; plead μοι μοι me ταῦτα ουτος this; he διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῆς ο the ἀδικίας αδικια injury; injustice σου σου of you; your ἀνεκαλύφθη ανακαλυπτω uncover τὰ ο the ὀπίσθιά οπισθιος of you; your παραδειγματισθῆναι παραδειγματιζω make a spectacle τὰς ο the πτέρνας πτερνη of you; your 13:22 וְ wᵊ וְ and כִ֤י ḵˈî כִּי that תֹאמְרִי֙ ṯōmᵊrˌî אמר say בִּ bi בְּ in לְבָבֵ֔ךְ lᵊvāvˈēḵ לֵבָב heart מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why קְרָאֻ֣נִי qᵊrāʔˈunî קרא encounter אֵ֑לֶּה ʔˈēlleh אֵלֶּה these בְּ bᵊ בְּ in רֹ֧ב rˈōv רֹב multitude עֲוֹנֵ֛ךְ ʕᵃwōnˈēḵ עָוֹן sin נִגְל֥וּ niḡlˌû גלה uncover שׁוּלַ֖יִךְ šûlˌayiḵ שׁוּל skirt נֶחְמְס֥וּ neḥmᵊsˌû חמס treat violently עֲקֵבָֽיִךְ׃ ʕᵃqēvˈāyiḵ עָקֵב heel 13:22. quod si dixeris in corde tuo quare venerunt mihi haec propter multitudinem iniquitatis tuae revelata sunt verecundiora tua pollutae sunt plantae tuaeAnd if thou shalt say in thy heart: Why are these things come upon me? For the greatness of thy iniquity, thy nakedness is discovered, the soles of thy feet are defiled. 22. And if thou say in thine heart, Wherefore are these things come upon me? for the greatness of thine iniquity are thy skirts discovered, and thy heels suffer violence. 13:22 И если скажешь в сердце твоем: <<за что постигло меня это?>> За множество беззаконий твоих открыт подол у тебя, обнажены пяты твои. 13:22 καὶ και and; even ἐὰν εαν and if; unless εἴπῃς επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your διὰ δια through; because of τί τις.1 who?; what? ἀπήντησέν απανταω meet; plead μοι μοι me ταῦτα ουτος this; he διὰ δια through; because of τὸ ο the πλῆθος πληθος multitude; quantity τῆς ο the ἀδικίας αδικια injury; injustice σου σου of you; your ἀνεκαλύφθη ανακαλυπτω uncover τὰ ο the ὀπίσθιά οπισθιος of you; your παραδειγματισθῆναι παραδειγματιζω make a spectacle τὰς ο the πτέρνας πτερνη of you; your 13:22 וְ wᵊ וְ and כִ֤י ḵˈî כִּי that תֹאמְרִי֙ ṯōmᵊrˌî אמר say בִּ bi בְּ in לְבָבֵ֔ךְ lᵊvāvˈēḵ לֵבָב heart מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why קְרָאֻ֣נִי qᵊrāʔˈunî קרא encounter אֵ֑לֶּה ʔˈēlleh אֵלֶּה these בְּ bᵊ בְּ in רֹ֧ב rˈōv רֹב multitude עֲוֹנֵ֛ךְ ʕᵃwōnˈēḵ עָוֹן sin נִגְל֥וּ niḡlˌû גלה uncover שׁוּלַ֖יִךְ šûlˌayiḵ שׁוּל skirt נֶחְמְס֥וּ neḥmᵊsˌû חמס treat violently עֲקֵבָֽיִךְ׃ ʕᵃqēvˈāyiḵ עָקֵב heel 13:22. quod si dixeris in corde tuo quare venerunt mihi haec propter multitudinem iniquitatis tuae revelata sunt verecundiora tua pollutae sunt plantae tuae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And if thou shalt say in thy heart: Why are these things come upon me? For the greatness of thy iniquity, thy nakedness is discovered, the soles of thy feet are defiled. |
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 - 1903-191422: Иерусалим изображается под видом знатной женщины, которая, конечно, одевалась в длинное платье и у которой внезапно это платье поднялось.Matthew Henry: Concise Commentary on the Whole Bible - 170622 And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare. 23 Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. 24 Therefore will I scatter them as the stubble that passeth away by the wind of the wilderness. 25 This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood. 26 Therefore will I discover thy skirts upon thy face, that thy shame may appear. 27 I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?Here is, I. Ruin threatened as before, that the Jews shall go into captivity, and fall under all the miseries of beggary and bondage, shall be stripped of their clothes, their skirts discovered for want of upper garments to cover them, and their heels made bare for want of shoes, v. 22. Thus they used to deal with prisoners taken in war, when they drove them into captivity, naked and barefoot, Isa. xx. 4. Being thus carried off into a strange country, they shall be scattered there, as the stubble that is blown away by the wind of the wilderness, and nobody is concerned to bring it together again, v. 24. If the stubble escape the fire, it shall be carried away by the wind. If one judgment do not do the work, another shall, with those that by sin have made themselves as stubble. They shall be stripped of all their ornaments and exposed to shame, as harlots that are carted, v. 26. They made their pride appear, but God will make their shame appear; so that those who have doted on them shall be ashamed of them. II. An enquiry made by the people into the cause of this ruin, v. 22. Thou wilt say in thy heart (and God knows how to give a proper answer to what men say in their hearts, though they do not speak it out; Jesus, knowing their thoughts, replied to them, Matt. ix. 4), Wherefore came these things upon me? The question is supposed to come into the heart, 1. Of a sinner quarrelling with God and refusing to receive correction. They could not see that they had done any thing which might justly provoke God to be thus angry with them. They durst not speak it out; but in their hearts they thus charged God with unrighteousness, if he had laid upon them more than was meet. They seek for the cause of their calamities, when, if they had not been willfully blind, they might easily have seen it. Or, 2. Of a sinner returning to God. If there come but a penitent thought into the heart at any time (saying, What have I done? ch. viii. 6, wherefore am I in affliction? why doth God contend with me?) God takes notice of it, and is ready by his Spirit to impress the conviction, that, sin being discovered, it may be repented of. III. An answer to this enquiry. God will be justified when he speaks and will oblige us to justify him, and therefore will set the sin of sinners in order before them. Do they ask, Wherefore come these things upon us? Let them know it is all owing to themselves. 1. It is for the greatness of their iniquities, v. 22. God does not take advantage against them for small faults; no, the sins for which he now punishes them are of the first rate, very heinous in their own nature and highly aggravated--for the multitude of thy iniquity (so it may be read), sins of every kind and often repeated and relapsed into. Some think we are more in danger from the multitude of our smaller sins than from the heinousness of our greater sins; of both we may say, Who can understand his errors? 2. It is for their obstinacy in sin, their being so long accustomed to it that there was little hope left of their being reclaimed from it (v. 23): Can the Ethiopian change his skin, that is by nature black, or the leopard his spots, that are even woven into the skin? Dirt contracted may be washed off, but we cannot alter the natural colour of a hair (Matt. v. 36), much less of the skin; and so impossible is it, morally impossible, to reclaim and reform these people. (1.) They had been long accustomed to do evil. They were taught to do evil; they had been educated and brought up in sin; they had served an apprenticeship to it, and had all their days made a trade of it. It was so much their constant practice that it had become a second nature to them. (2.) Their prophets therefore despaired of ever bring them to do good. This was what they aimed at; they persuaded them to cease to do evil and learn to do well, but could not prevail. They had so long been used to do evil that it was next to impossible for them to repent, and amend, and begin to do good. Note, Custom in sin is a very great hindrance to conversion from sin. The disease that is inveterate is generally thought incurable. Those that have been long accustomed to sin have shaken off the restraint of fear and shame; their consciences are seared; the habits of sin are confirmed; it pleads prescription; and it is just with God to give those up to their own hearts' lusts that have long refused to give themselves up to his grace. Sin is the blackness of the soul, the deformity of it; it is its spot, the discolouring of it; it is natural to us, we were shapen in it, so that we cannot get clear of it by any power of our own. But there is an almighty grace that is able to change the Ethiopian's skin, and that grace shall not be wanting to those who in a sense of their need of it seek it earnestly and improve it faithfully. 3. It is for their treacherous departures from the God of truth and dependence on lying vanities (v. 25): "This is thy lot, to be scattered and driven away; this is the portion of thy measures from me, the punishment assigned thee as by line and measure; this shall be thy share of the miseries of this world; expect it, and think not to escape it: it is because thou hast forgotten me, the favours I have bestowed upon thee and the obligations thou art under to me; thou hast no sense, no remembrance, of these." Forgetfulness of God is at the bottom of all sin, as the remembrance of our Creator betimes is the happy and hopeful beginning of a holy life. "Having forgotten me, thou hast trusted in falsehood, in idols, in an arm of flesh in Egypt and Assyria, in the self-flatteries of a deceitful heart." Whatever those trust to that forsake God, they will find it a broken reed, a broken cistern. 4. It is for their idolatry, their spiritual whoredom, that sin which is of all sins most provoking to the jealous God. They are exposed to a shameful calamity (v. 26) because they have been guilty of a shameful iniquity and yet are shameless in it (v. 27): "I have seen thy adulteries (thy inordinate fancy for strange gods, which thou hast been impatient for the gratification of, and hast even neighed after it), even the lewdness of thy whoredoms, thy impudence and insatiableness in them, thy eager worshipping of idols on the hills in the fields, upon the high places. This is that for which a woe is denounced against thee, O Jerusalem! nay, and many woes." IV. Here is an affectionate expostulation with them, in the close, upon the whole matter. Though it was adjudged next to impossible for them to be brought to do good (v. 23), yet while there is life there is hope, and therefore still he reasons with them to bring them to repentance, v. 27. 1. He reasons with them concerning the thing itself: Wilt thou not be made clean? Note, It is the great concern of those who are polluted by sin to be made clean by repentance, and faith, and a universal reformation. The reason why sinners are not made clean is because they will not be made clean; and herein they act most unreasonably: "Wilt thou not be made clean? Surely thou will at length be persuaded to wash thee, and make thee clean, and so be wise for thyself." 2. Concerning the time of it: When shall it once be? Note, It is an instance of the wonderful grace of God that he desires the repentance and conversion of sinners, and thinks the time long till they are brought to relent; but it is an instance of the wonderful folly of sinners that they put that off from time to time which is of such absolute necessity that, if it be not done some time, they are certainly undone for ever. They do not say that they will never be cleansed, but not yet; they will defer it to a more convenient season, but cannot tell us when it shall once be. Adam Clarke: Commentary on the Bible - 183113:22: Are thy skirts discovered - Thy defenseless state is every where known; thou art not only weak, but ignominiously so. It is thy scandal to be in so depressed a condition; thou art lower than the basest of thy adversaries, and thou art so because of thy sin.Albert Barnes: Notes on the Bible - 183413:22: Made bare - Rather, "ill-used, treated with violence." The long flowing robes worn by ladies of rank, are to be laid aside, that they might do menial work, bare-legged, like slaves. The ill-usage to the heels is the having to tramp barefoot, a thing very painful to women accustomed to the seclusion of the female apartments.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:22: if: Deu 7:17, Deu 8:17, Deu 18:21; Isa 47:8; Zep 1:12; Luk 5:21, Luk 5:22Wherefore: Jer 5:19, Jer 16:10, Jer 16:11 the greatness: Jer 2:17-19, Jer 9:2-9; Hos 12:8 skirts: Jer 13:26; Isa 3:17, Isa 20:4, Isa 47:2, Isa 47:3; Lam 1:8; Eze 16:37-39, Eze 23:27-29; Hos 2:3, Hos 2:10; Nah 3:5 made bare: or, shall be violently taken away Carl Friedrich Keil and Franz Delitzsch13:22This will befall the daughter of Zion for her sore transgressions. Therefore will she be covered with scorn and shame. The manner of her dishonour, discovery of the skirts (here and esp. in Jer 13:26), recalls Nahum 3:5, cf. Is 47:3; Hos 2:5. Chr. B. Mich. and others understand the violent treatment of the heels to be the loading of the feet with chains; but the mention of heels is not in keeping with this. Still less can the exposure of the heels by the upturning of the skirts be called maltreatment of the heels; nor can it be that, as Hitz. holds, the affront is simply specialized by the mention of the heels instead of the person. The thing can only mean, that the person will be driven forth into exile barefoot and with violence, perhaps under the rod; cf. Ps 89:52. Geneva 159913:22 And if thou shalt say in thy heart, Why come these things upon me? For the greatness of thy iniquity are thy skirts (l) uncovered, [and] thy heels made bare.(l) The cloak of hypocrisy will be pulled off, and your shame seen. John Gill13:22 And if thou say in thine heart,.... Not daring to express it with the mouth; and which, notwithstanding, God, that knows the heart, was privy to, and could discern all the secret workings of it; putting such a question as this:wherefore come these things upon me? all these calamities, the invasion and siege of the enemy, famine, sword, captivity, &c.: the answer returned is, for the greatness of thine iniquity; the enormous crimes the Jews were guilty of, such as idolatry, blasphemy, &c. which were attended with aggravated circumstances: or, "for the multitude of thine iniquity" (h); their sins being so many, as well as great: are thy skirts discovered, and thy heels made bare; being obliged to walk naked and barefoot, their buttocks uncovered, and their legs and feet naked, without stockings or shoes, as captives used to be led, to their great shame and disgrace; see Is 20:2. The phrases are expressive of captivity, and the manner of it; the cause of which was the greatness and multitude of their sins. The Targum is, "because thy sins are multiplied, thy confusion is revealed, thy shame is seen.'' (h) "propter multitudinem iniquitatis tuae", Pagninus, Montanus, Vatablus, Schmidt. John Wesley13:22 Thy skirts - Probably these phrases are fetched from the usual practice of soldiers when they have conquered a place and taken prisoners, to strip them. By skirts is meant the lower part of their bodies covered with the lower part of their garments.Robert Jamieson, A. R. Fausset and David Brown13:22 if thou say--connecting this verse with "What wilt thou say" (Jer 13:21)?skirts discovered--that is, are thrown up so as to expose the person (Jer 13:26; Is 3:17; Nahum 3:5). heels made bare--The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress. |
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13:2313:23: Եթէ փոխիցէ Հնդիկ զմորթ իւր, եւ ինծ զխայտուցս իւր. եւ դուք կարօղ լինիցիք գործել զբարիս ուսեալք զչարիս[11157]։ [11157] Ոմանք. Եւ ինձ զխայտուց իւր։ Եթէ փոխիցէ [251]Հնդիկ զմորթ իւր եւ ինձ զխայտուցս իւր, եւ դուք կարօղ լինիցիք գործել զբարիս` ուսեալք զչարիս:23 Թէ որ հնդիկը[70] փոխի իր մաշկը, ընձառիւծը՝ իր խայտուցները, դուք էլ կը կարողանաք բարութիւն անել, դուք, որ սովորել էք չարիք գործել:[70] 70. Եբրայերէն՝ եթովպացին: 23 Միթէ կարելի՞ է որ Եթովպիացին իր մորթը՝ Կամ ինձը իր խայտուցները փոխէ, Որ դուք ալ, չարութիւն ընելու սորված ըլլալով, Կարենաք աղէկութիւն ընել։ 13:23: Եթէ փոխիցէ Հնդիկ զմորթ իւր, եւ ինծ զխայտուցս իւր. եւ դուք կարօղ լինիցիք գործել զբարիս ուսեալք զչարիս[11157]։ [11157] Ոմանք. Եւ ինձ զխայտուց իւր։ 23 Թէ որ հնդիկը[70] փոխի իր մաշկը, ընձառիւծը՝ իր խայտուցները, դուք էլ կը կարողանաք բարութիւն անել, դուք, որ սովորել էք չարիք գործել: [70] 70. Եբրայերէն՝ եթովպացին: 23 Միթէ կարելի՞ է որ Եթովպիացին իր մորթը՝ Կամ ինձը իր խայտուցները փոխէ, Որ դուք ալ, չարութիւն ընելու սորված ըլլալով, Կարենաք աղէկութիւն ընել։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2313:23 Может ли Ефиоплянин переменить кожу свою и барс пятна свои? так и вы можете ли делать доброе, привыкнув делать злое? Can the Ethiopian change his skin, or the leopard his spots? [then] may ye also do good, that are accustomed to do evil:13:23 εἰ ει if; whether ἀλλάξεται αλλασσω change Αἰθίοψ αιθιοψ Aithiops; Ethiops τὸ ο the δέρμα δερμα skin αὐτοῦ αυτος he; him καὶ και and; even πάρδαλις παρδαλις leopard τὰ ο the ποικίλματα ποικιλμα he; him καὶ και and; even ὑμεῖς υμεις you δυνήσεσθε δυναμαι able; can εὖ ευ well ποιῆσαι ποιεω do; make μεμαθηκότες μανθανω learn τὰ ο the κακά κακος bad; ugly 13:23 הֲ hᵃ הֲ [interrogative] יַהֲפֹ֤ךְ yahᵃfˈōḵ הפך turn כּוּשִׁי֙ kûšˌî כֻּשִׁי Ethiopian עֹורֹ֔ו ʕôrˈô עֹור skin וְ wᵊ וְ and נָמֵ֖ר nāmˌēr נָמֵר leopard חֲבַרְבֻּרֹתָ֑יו ḥᵃvarburōṯˈāʸw חֲבַרְבֻּרֹת skin-specks גַּם־ gam- גַּם even אַתֶּם֙ ʔattˌem אַתֶּם you תּוּכְל֣וּ tûḵᵊlˈû יכל be able לְ lᵊ לְ to הֵיטִ֔יב hêṭˈîv יטב be good לִמֻּדֵ֖י limmuḏˌê לִמֻּד disciple הָרֵֽעַ׃ hārˈēₐʕ רעע be evil 13:23. si mutare potest Aethiops pellem suam aut pardus varietates suas et vos poteritis bene facere cum didiceritis malumIf the Ethiopian can change his skin, or the leopard his spots: you also may do well, when you have learned evil. 23. Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. 13:23 Может ли Ефиоплянин переменить кожу свою и барс пятна свои? так и вы можете ли делать доброе, привыкнув делать злое? 13:23 εἰ ει if; whether ἀλλάξεται αλλασσω change Αἰθίοψ αιθιοψ Aithiops; Ethiops τὸ ο the δέρμα δερμα skin αὐτοῦ αυτος he; him καὶ και and; even πάρδαλις παρδαλις leopard τὰ ο the ποικίλματα ποικιλμα he; him καὶ και and; even ὑμεῖς υμεις you δυνήσεσθε δυναμαι able; can εὖ ευ well ποιῆσαι ποιεω do; make μεμαθηκότες μανθανω learn τὰ ο the κακά κακος bad; ugly 13:23 הֲ hᵃ הֲ [interrogative] יַהֲפֹ֤ךְ yahᵃfˈōḵ הפך turn כּוּשִׁי֙ kûšˌî כֻּשִׁי Ethiopian עֹורֹ֔ו ʕôrˈô עֹור skin וְ wᵊ וְ and נָמֵ֖ר nāmˌēr נָמֵר leopard חֲבַרְבֻּרֹתָ֑יו ḥᵃvarburōṯˈāʸw חֲבַרְבֻּרֹת skin-specks גַּם־ gam- גַּם even אַתֶּם֙ ʔattˌem אַתֶּם you תּוּכְל֣וּ tûḵᵊlˈû יכל be able לְ lᵊ לְ to הֵיטִ֔יב hêṭˈîv יטב be good לִמֻּדֵ֖י limmuḏˌê לִמֻּד disciple הָרֵֽעַ׃ hārˈēₐʕ רעע be evil 13:23. si mutare potest Aethiops pellem suam aut pardus varietates suas et vos poteritis bene facere cum didiceritis malum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If the Ethiopian can change his skin, or the leopard his spots: you also may do well, when you have learned evil. |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191423: Барс или леопард с пятнами и доселе ещё водится в Палестине, на Ливанских горах. — Можете ли?. Грех так овладевает человеком, что становится для него необходимостью, как бы второю природою.Adam Clarke: Commentary on the Bible - 183113:23: Can the Ethiopian change his skin - Can a black, at his own pleasure, change the color of his skin? Can the leopard at will change the variety of his spots? These things are natural to them, and they cannot be altered; so sin, and especially your attachment to idolatry, is become a second nature; and we may as well expect the Ethiopian to change his skin, and the leopard his spots, as you to do good, who have been accustomed to do evil. It is a matter of the utmost difficulty to get a sinner, deeply rooted in vicious habits, brought to the knowledge of himself and God. But the expression does not imply that the thing is as impossible in a moral as it is in a natural sense: it only shows that it is extremely difficult, and not to be often expected; and a thousand matters of fact prove the truth of this. But still, what is impossible to man is possible to God. See the note on Jer 13:27.Albert Barnes: Notes on the Bible - 183413:23: This verse answers the question, May not Judah avert this calamity by repentance? No: because her sins are too inveterate. By the Ethiopian (Hebrew: Cushite) is meant not the Cushite of Arabia but of Africa, i. e., the negro.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:23: Ethiopian: Jer 2:22, Jer 2:30, Jer 5:3, Jer 6:29, Jer 6:30, Jer 17:9; Pro 27:22; Isa 1:5; Mat 19:24-28accustomed: Heb. taught, Jer 9:5 Carl Friedrich Keil and Franz Delitzsch13:23Judah will not escape this ignominious lot, since wickedness has so grown to be its nature, that it can as little cease therefrom and do good, as an Ethiopian can wash out the blackness of his skin, or a panther change it spots. The consequential clause introduced by גּם אתּם connects with the possibility suggested in, but denied by, the preceding question: if that could happen, then might even ye do good. The one thing is as impossible as the other. And so the Lord must scatter Judah among the heathen, like stubble swept away by the desert wind, lit., passing by with the desert wind. The desert wind is the strong east wind that blows from the Arabian Desert; see on Jer 4:11. John Gill13:23 Can the Ethiopian change his skin?.... Or, "the Cushite"; either, as the Arabic version, the "Abyssine", the inhabitant of the eastern Ethiopia; properly an Ethiopian, as the Septuagint and Vulgate Latin versions render it; or, the "Chusean Arabian"; the inhabitant of Arabia Chusea, which was nearer Judea than the other Ethiopia, and better known, and which were of a dark complexion. The Targum renders it, the Indian; and so does the Syriac version. In the Misna (i) mention is made of Indian garments, with which the high priest was clothed on the day of atonement; upon which the gloss (k) is, that they were of linen of the country of India; and which is the land of Cush (or Ethiopia), as Jonathan Ben Uzziel interprets Jer 13:23."can the Cushite, the Indian, change his skin?'' and it is highly probable, that, in the time of Jeremiah, no other India was known by the Jews but Ethiopia, or Arabia Chusea, and no other black people but the inhabitants thereof, or any other than the Arabians; and, as Braunius (l) observes, it need not be wondered at, that with the Jews, in those times, Ethiopia and India should be reckoned the same country; when with the ancients, whatever was beyond the Mediterranean sea, as Arabia, Ethiopia, and even Judea itself, was called India; so Joppa, a city of Phoenicia, from whence Andromeda was fetched by Perseus, is by Ovid (m) said to be in India; so Bochart (n) interprets the words of the Saracens or Arabians, who are of a swarthy colour, and some black; and indeed have their name from the same word the raven has, which is black; and particularly the inhabitants of Kedar were black, one part of Arabia, to which the allusion is in Song 1:5. Jarchi interprets the word here by "the moor", the blackamoor, whose skin is naturally black, and cannot be changed by himself or others; hence to wash the blackamoor white is a proverbial expression for labour in vain, or attempting to do that which is not to be done: or the leopard his spots? a creature full of spots, and whose spots are natural to it; and therefore cannot be removed by any means. Some think a creature called "the ounce", or "cat-a-mountain" is meant, whose spots are many, and of a blackish colour; but the description well agrees with the leopard, which is a creature full of spots, and has its name in the eastern languages, particularly the Chaldee and Arabic, from a word (o) which signifies "spotted", "variegated", as this creature is; so the female is called "varia" by Pliny (p), because, of its various spots; and these spots are black, as the Arabic writers in Bochart (q). The word here used signifies such marks as are made in a body beat and bruised, which we call black and blue; hence some render it "livid", or black and blue spots (r); and these marks are in the skin and hair of this creature, and are natural to it, and cannot be changed; and it is usual with other writers (s) to call them spots, as well as the Scripture: then may ye also do good, that are accustomed to do evil; signifying that they were naturally sinners, as blackness is natural to the Ethiopian, and spots to the leopard; and were from their birth and infancy such, and had been so long habituated to sin, by custom founded upon nature, that there was no hope of them; they were obstinate in sin, bent upon it, and incorrigible in it; and this is another reason given why the above calamities came upon them. The metaphors used in this text fitly express the state and condition of men by nature; they are like the Ethiopian or blackamoor; very black, both with original and actual sin; very guilty, and very uncomely; and their blackness is natural to them; they have it from their parents, and by birth; it is with them from their infancy, and youth upwards; and very hard and difficult to be removed; it cannot be washed off by ceremonial ablutions, moral duties, evangelical ordinances, or outward humiliations; yea, it is impossible to be removed but by the grace of God and blood of Christ. Their sins are aptly compared to the leopard's spots, which are many and natural, and difficult to get clear off. What is figuratively expressed in the above metaphors is more plainly signified by being "accustomed" or "taught to do evil" (t); which denotes a series and course of sinning; a settled habit and custom in it, founded on nature, and arising from it; which a man learns and acquires naturally, and of himself, whereby he becomes void of fear and shame; and there is a good deal of difficulty, and indeed a moral impossibility, that such persons should "do good": nothing short of the powerful and efficacious grace of God can put a man into a state and capacity of doing good aright, from right principles to right ends, and of continuing in it; for there is no good in such men; nor have they any true notion of doing good, nor inclination to it, nor any ability to perform it: in order to it, it is absolutely necessary that they should first be made good men by the grace of God; that they should be regenerated and quickened by the Spirit of God; that they should be created in Christ Jesus unto good works, and have faith in him; all which is by the grace of God, and not of themselves. (i) Yoma, c. 3. sect 7. (k) In T. Bab. Yoma, fol. 34. 2. (l) De Vestitu Sacerdot. Heb. l. 1. c. 7. sect. 9. p. 150, 151. (m) "Andromedam Perseus nigris portarat ab Indis". De Arte Atnandi, l. 1. (n) Phaleg. l. 4. c. 2. col. 215, 216. (o) Vid. Golium, col. 2459, 2460. Castel. col. 2321, 2322. (p) Nat. Hist. l. 8. c. 17. (q) Hierozoic. par 1. l. 3. c. 7. col. 786, 787. (r) "liventee maculas suas", Junius & Tremellius. (s) Vid. Plin. Nat. Hist. l. 8. c. 19. Juvenal. Satyr. 15. (t) "docti malefacere", Montanus; "edocti malefacere", Junius & Tremellius, Piscator; "qui edocti estis malum", Schmidt. Robert Jamieson, A. R. Fausset and David Brown13:23 Ethiopian--the Cushite of Abyssinia. Habit is second nature; as therefore it is morally impossible that the Jews can alter their inveterate habits of sin, nothing remains but the infliction of the extremest punishment, their expatriation (Jer 13:24). |
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13:2413:24: Եւ ցրուեցից զնոսա իբրեւ զխռիւ հողմակոծեալ յանապատի[11158]։ [11158] Ոմանք. Եւ ցրեցի զնոսա իբրեւ։ Եւ ցրուեցից զնոսա իբրեւ զխռիւ հողմակոծեալ յանապատի:24 Ես ցրելու եմ նրանց՝ անապատում հողմակոծ խռիւի նման: 24 Ուստի անապատի հովէն վերցուած մղեղի պէս Պիտի ցրուեմ զանոնք։ 13:24: Եւ ցրուեցից զնոսա իբրեւ զխռիւ հողմակոծեալ յանապատի[11158]։ [11158] Ոմանք. Եւ ցրեցի զնոսա իբրեւ։ 24 Ես ցրելու եմ նրանց՝ անապատում հողմակոծ խռիւի նման: 24 Ուստի անապատի հովէն վերցուած մղեղի պէս Պիտի ցրուեմ զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2413:24 Поэтому развею их, как прах, разносимый ветром пустынным. Therefore will I scatter them as the stubble that passeth away by the wind of the wilderness:13:24 καὶ και and; even διέσπειρα διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him ὡς ως.1 as; how φρύγανα φρυγανον stick φερόμενα φερω carry; bring ὑπὸ υπο under; by ἀνέμου ανεμος gale εἰς εις into; for ἔρημον ερημος lonesome; wilderness 13:24 וַ wa וְ and אֲפִיצֵ֖ם ʔᵃfîṣˌēm פוץ disperse כְּ kᵊ כְּ as קַשׁ־ qaš- קַשׁ stubble עֹובֵ֑ר ʕôvˈēr עבר pass לְ lᵊ לְ to ר֖וּחַ rˌûₐḥ רוּחַ wind מִדְבָּֽר׃ miḏbˈār מִדְבָּר desert 13:24. et disseminabo eos quasi stipulam quae vento raptatur in desertoAnd I will scatter them as stubble, which is carried away by the wind in the desert. 24. Therefore will I scatter them, as the stubble that passeth away, by the wind of the wilderness. 13:24 Поэтому развею их, как прах, разносимый ветром пустынным. 13:24 καὶ και and; even διέσπειρα διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him ὡς ως.1 as; how φρύγανα φρυγανον stick φερόμενα φερω carry; bring ὑπὸ υπο under; by ἀνέμου ανεμος gale εἰς εις into; for ἔρημον ερημος lonesome; wilderness 13:24 וַ wa וְ and אֲפִיצֵ֖ם ʔᵃfîṣˌēm פוץ disperse כְּ kᵊ כְּ as קַשׁ־ qaš- קַשׁ stubble עֹובֵ֑ר ʕôvˈēr עבר pass לְ lᵊ לְ to ר֖וּחַ rˌûₐḥ רוּחַ wind מִדְבָּֽר׃ miḏbˈār מִדְבָּר desert 13:24. et disseminabo eos quasi stipulam quae vento raptatur in deserto ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will scatter them as stubble, which is carried away by the wind in the desert. |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:24: The wind of the wilderness - Some strong tempestuous wind, proverbially severe, coming from the desert to the south of Judea.Albert Barnes: Notes on the Bible - 183413:24: Stubble - Broken straw separated from the wheat after the grain had been trampled out by the oxen. Sometimes it was burned as useless; at other times left to be blown away by the wind from the desert.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:24: will: Lev 26:33; Deu 4:27, Deu 28:64, Deu 32:26; Eze 5:2, Eze 5:12, Eze 6:8, Eze 17:21; Luk 21:24as: Jer 4:11, Jer 4:12; Psa 1:4, Psa 83:13-15; Isa 17:13, Isa 41:16; Hos 13:3; Zep 2:2 John Gill13:24 Therefore will I scatter them as the stubble that passeth away,.... Because of their many sins, and continuance in them, their habits and custom of sinning, they are threatened with being carried captive into other nations, where they should be dispersed and separated one from another, which would make their state and condition very uncomfortable; and this would be as easily and as swiftly done as the light stubble which is blown away by every puff of wind; nor would they be able any more to resist the enemy, and help themselves, than the stubble is to stand before the wind; as follows:by the wind of the wilderness; which blows freely and strongly; so the Chaldean army is compared to a dry wind of the high places in the wilderness, even a full wind that should scatter and destroy, Jer 4:11; or, "to the wind of the wilderness" (u); and so may denote the wilderness of the people, or the land of Babylon, whither they should be carried captive, and from whence the wind should come that should bring them thither. Kimchi and Ben Melech make mention sea wilderness between Jerusalem and Babylon, as what may be intended. (u) "ad ventum deserti", Pagninus, Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius. Robert Jamieson, A. R. Fausset and David Brown13:24 (Ps 1:4).by the wind--before the wind. of the wilderness--where the wind has full sweep, not being broken by any obstacle. |
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13:2513:25: Ա՛յդ է վիճակ քո՝ եւ մասն չհաւանելդ ձեզ ինձ. զի մոռացար զիս եւ յուսացար ՚ի ստութիւնս[11159]։ [11159] Ոմանք. Չհաւանելդ ձեր ինձ։ Այդ է վիճակ քո եւ մասն` [252]չհաւանելդ ձեզ ինձ``. զի մոռացար զիս եւ յուսացար ի ստութիւնս:25 Ինձ չհաւանելուդ համար այդ է քո մասն ու բաժինը, քանզի մոռացար ինձ եւ յոյսդ դրեցիր սուտ աստուածների վրայ: 25 Այս է քու վիճակդ եւ քու բաժինդ, Որ ես քեզի որոշեցի, կ’ըսէ Տէրը, Քանզի զիս մոռցար ու ստութեան ապաւինեցար։ 13:25: Ա՛յդ է վիճակ քո՝ եւ մասն չհաւանելդ ձեզ ինձ. զի մոռացար զիս եւ յուսացար ՚ի ստութիւնս[11159]։ [11159] Ոմանք. Չհաւանելդ ձեր ինձ։ 25 Ինձ չհաւանելուդ համար այդ է քո մասն ու բաժինը, քանզի մոռացար ինձ եւ յոյսդ դրեցիր սուտ աստուածների վրայ: 25 Այս է քու վիճակդ եւ քու բաժինդ, Որ ես քեզի որոշեցի, կ’ըսէ Տէրը, Քանզի զիս մոռցար ու ստութեան ապաւինեցար։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2513:25 Вот жребий твой, отмеренная тебе от Меня часть, говорит Господь, потому что ты забыла Меня и надеялась на ложь. This [is] thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood:13:25 οὗτος ουτος this; he ὁ ο the κλῆρός κληρος lot; allotment σου σου of you; your καὶ και and; even μερὶς μερις portion τοῦ ο the ἀπειθεῖν απειθεω obstinate ὑμᾶς υμας you ἐμοί εμοι me λέγει λεγω tell; declare κύριος κυριος lord; master ὡς ως.1 as; how ἐπελάθου επιλανθανομαι forget μου μου of me; mine καὶ και and; even ἤλπισας ελπιζω hope ἐπὶ επι in; on ψεύδεσιν ψευδης false 13:25 זֶ֣ה zˈeh זֶה this גֹורָלֵ֧ךְ ḡôrālˈēḵ גֹּורָל lot מְנָת־ mᵊnāṯ- מְנָת portion מִדַּ֛יִךְ middˈayiḵ מַד cloth מֵֽ mˈē מִן from אִתִּ֖י ʔittˌî אֵת together with נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] שָׁכַ֣חַתְּ šāḵˈaḥat שׁכח forget אֹותִ֔י ʔôṯˈî אֵת [object marker] וַֽ wˈa וְ and תִּבְטְחִ֖י ttivṭᵊḥˌî בטח trust בַּ ba בְּ in † הַ the שָּֽׁקֶר׃ ššˈāqer שֶׁקֶר lie 13:25. haec sors tua parsque mensurae tuae a me dicit Dominus quia oblita es mei et confisa es in mendacioThis is thy lot, and the portion of thy measure from me, saith the Lord, because thou hast forgotten me, and hast trusted in falsehood. 25. This is thy lot, the portion measured unto thee from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood. 13:25 Вот жребий твой, отмеренная тебе от Меня часть, говорит Господь, потому что ты забыла Меня и надеялась на ложь. 13:25 οὗτος ουτος this; he ὁ ο the κλῆρός κληρος lot; allotment σου σου of you; your καὶ και and; even μερὶς μερις portion τοῦ ο the ἀπειθεῖν απειθεω obstinate ὑμᾶς υμας you ἐμοί εμοι me λέγει λεγω tell; declare κύριος κυριος lord; master ὡς ως.1 as; how ἐπελάθου επιλανθανομαι forget μου μου of me; mine καὶ και and; even ἤλπισας ελπιζω hope ἐπὶ επι in; on ψεύδεσιν ψευδης false 13:25 זֶ֣ה zˈeh זֶה this גֹורָלֵ֧ךְ ḡôrālˈēḵ גֹּורָל lot מְנָת־ mᵊnāṯ- מְנָת portion מִדַּ֛יִךְ middˈayiḵ מַד cloth מֵֽ mˈē מִן from אִתִּ֖י ʔittˌî אֵת together with נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] שָׁכַ֣חַתְּ šāḵˈaḥat שׁכח forget אֹותִ֔י ʔôṯˈî אֵת [object marker] וַֽ wˈa וְ and תִּבְטְחִ֖י ttivṭᵊḥˌî בטח trust בַּ ba בְּ in † הַ the שָּֽׁקֶר׃ ššˈāqer שֶׁקֶר lie 13:25. haec sors tua parsque mensurae tuae a me dicit Dominus quia oblita es mei et confisa es in mendacio ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ This is thy lot, and the portion of thy measure from me, saith the Lord, because thou hast forgotten me, and hast trusted in falsehood. |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:25: Trusted in falsehood - In idols, and in lying prophets.Albert Barnes: Notes on the Bible - 183413:25: The portion of thy measures - i. e., "thy measured portion" Job 11:9. Others render it: "the portion of thy lap," the upper garment being constantly used for holding things Rut 3:15.In falsehood i. e - in idols (see the marginal reference). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:25: thy lot: Job 20:29; Psa 11:6; Isa 17:4; Mat 24:51because: Jer 2:13, Jer 2:32; Deu 32:16-18; Psa 9:17, Psa 106:21, Psa 106:22 trusted: Jer 7:4-8, Jer 10:14; Deu 32:37, Deu 32:38; Isa 28:15; Mic 3:11; Hab 2:18, Hab 2:19 Carl Friedrich Keil and Franz Delitzsch13:25In Jer 13:25 the discourse draws to a conclusion in such a way that, after a repetition of the manner in which Jerusalem prepares for herself the doom announced, we have again, in brief and condensed shape, the disgrace that is to befall her. This shall be thy lot. Hitz. renders מנת מדּיך: portion of thy garment, that is allotted for the swelling folds of thy garment (cf. Ruth. Jer 3:15; 4Kings 4:39), on the ground that מד never means mensura, but garment only. This is, however, no conclusive argument; since so many words admit of two plural forms, so that מדּים might be formed from מדּה; and since so many are found in the singular in the forms of both genders, so that, alongside of מדּה, מד might also be used in the sense of mensura; especially as both the signiff. measure and garment are derived from the same root meaning of מדד. We therefore adhere to the usual rendering, portio mensurae tuae, the share portioned out to thee. אשׁר, causal, because. Trusted in falsehood, i.e., both in delusive promises (Jer 7:4, Jer 7:8) and in the help of beingless gods (Jer 16:19). - In the וגם־אני lies the force of reciprocation: because thou hast forgotten me, etc., I too have taken means to make retribution on your unthankfulness (Calv.). The threatening of this verse is word for word from Nahum 3:5. - For her lewd idolatry Jerusalem shall be carried off like a harlot amid mockery and disgrace. In Jer 13:27 the language is cumulative, to lay as great stress as possible on Jerusalem's idolatrous ongoings. Thy lewd neighing, i.e., thy ardent longing for and running after strange gods; cf. Jer 5:8; Jer 2:24. זמּה, as in Ezek 16:27; Ezek 22:9, etc., of the crime of uncleanness, see on Lev 18:17. The three words are accusatives dependent on ראיתי, though separated from it by the specification of place, and therefore summed up again in "thine abominations." The addition: in the field, after "upon the hills," is meant to make more prominent the publicity of the idolatrous work. The concluding sentence: thou shalt not become clean for how long a time yet, is not to be regarded as contradictory of Jer 13:23, which affirms that the people is beyond the reach of reformation; Jer 13:23 is not a hyperbolical statement, reduced within its true limits here. What is said in Jer 13:23 is true of the present generation, which cleaves immoveably to wickedness. It does not exclude the possibility of a future reform on the part of the people, a purification of it from idolatry. Only this cannot be attained for a long time, until after sore and long-lasting, purifying judgments. Cf. Jer 12:14., Jer 3:18. John Gill13:25 This is thy lot,.... Meaning not the king's, or the queen's only, but the lot of the whole Jewish state:the portion of thy measures from me, saith the Lord; which were divided and distributed, and measured out to them by the Lord, who appointed these calamities to befall them, and brought them upon them, and that in righteous judgment. The Targum is, "and the portion of thine inheritance;'' who, instead of having the land of Canaan for their inheritance, to which the allusion is, and of which they boasted, the land of Babylon was assigned them, not to be possessors of it, but captives in it; and instead of having God to be their portion and inheritance, they were banished from him, and this was but righteous measure; they had measure for measure: because thou hast forgotten me; their Maker and Benefactor; the goodness he had shown them, the mercies and benefits he had bestowed upon them; or, "my law", as the Arabic version; or, "my worship", as the Targum; therefore he forgot them, took no notice of them, hid his face from them, and gave them up into the hands of their enemies: and trusted in falsehood; either in the Egyptians and Assyrians, who deceived them; or in their idols, which were falsehood and lying vanities, and could not help them. Robert Jamieson, A. R. Fausset and David Brown13:25 portion of thy measures--the portion which I have measured out to thee (Job 20:29; Ps 11:6).falsehood-- (Jer 13:27), false gods and alliances with foreign idolaters. |
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13:2613:26: Եւ ես մերկացից զյետուստ քո, եւ արկից զգլխով քո եւ զերեսօք, եւ երեւեսցին անարգանք քո[11160]. [11160] Ոմանք. Եւ արկից զերեսօք քովք։ Եւ ես մերկացից զյետուստ քո, եւ արկից զգլխով քո եւ զերեսօք, եւ երեւեսցին անարգանք քո:26 Ես պիտի մերկացնեմ քո յետեւը՝ փեշդ քաշելով քո գլխին ու երեսին, որ երեւան քո ամօթոյքը, 26 Ուստի ես ալ քու քղանցքներդ քու երեսիդ վրայ վերցուցի Ու քու անարգանքդ երեւցաւ։ 13:26: Եւ ես մերկացից զյետուստ քո, եւ արկից զգլխով քո եւ զերեսօք, եւ երեւեսցին անարգանք քո[11160]. [11160] Ոմանք. Եւ արկից զերեսօք քովք։ 26 Ես պիտի մերկացնեմ քո յետեւը՝ փեշդ քաշելով քո գլխին ու երեսին, որ երեւան քո ամօթոյքը, 26 Ուստի ես ալ քու քղանցքներդ քու երեսիդ վրայ վերցուցի Ու քու անարգանքդ երեւցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2613:26 За то будет поднят подол твой на лице твое, чтобы открылся срам твой. Therefore will I discover thy skirts upon thy face, that thy shame may appear:13:26 κἀγὼ καγω and I ἀποκαλύψω αποκαλυπτω reveal; uncover τὰ ο the ὀπίσω οπισω in back; after σου σου of you; your ἐπὶ επι in; on τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even ὀφθήσεται οραω view; see ἡ ο the ἀτιμία ατιμια dishonor σου σου of you; your 13:26 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֛י ʔᵃnˈî אֲנִי i חָשַׂ֥פְתִּי ḥāśˌaftî חשׂף strip שׁוּלַ֖יִךְ šûlˌayiḵ שׁוּל skirt עַל־ ʕal- עַל upon פָּנָ֑יִךְ pānˈāyiḵ פָּנֶה face וְ wᵊ וְ and נִרְאָ֖ה nirʔˌā ראה see קְלֹונֵֽךְ׃ qᵊlônˈēḵ קָלֹון dishonour 13:26. unde et ego nudavi femora tua contra faciem tuam et apparuit ignominia tuaWherefore I have also bared thy thighs against thy face, and thy shame hath appeared. 26. Therefore will I also discover thy skirts upon thy face, and thy shame shall appear. 13:26 За то будет поднят подол твой на лице твое, чтобы открылся срам твой. 13:26 κἀγὼ καγω and I ἀποκαλύψω αποκαλυπτω reveal; uncover τὰ ο the ὀπίσω οπισω in back; after σου σου of you; your ἐπὶ επι in; on τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even ὀφθήσεται οραω view; see ἡ ο the ἀτιμία ατιμια dishonor σου σου of you; your 13:26 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֛י ʔᵃnˈî אֲנִי i חָשַׂ֥פְתִּי ḥāśˌaftî חשׂף strip שׁוּלַ֖יִךְ šûlˌayiḵ שׁוּל skirt עַל־ ʕal- עַל upon פָּנָ֑יִךְ pānˈāyiḵ פָּנֶה face וְ wᵊ וְ and נִרְאָ֖ה nirʔˌā ראה see קְלֹונֵֽךְ׃ qᵊlônˈēḵ קָלֹון dishonour 13:26. unde et ego nudavi femora tua contra faciem tuam et apparuit ignominia tua ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Wherefore I have also bared thy thighs against thy face, and thy shame hath appeared. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:26: Therefore will I discover thy skirts upon thy face - It was the custom to punish lewd women by stripping them naked, and exposing them to public view; or by throwing their clothes over their heads, as here intimated. Was this the way to correct the evil?Albert Barnes: Notes on the Bible - 183413:26: Therefore will I - literally, "And I also;" I also must have my turn, I too must retaliate. Compare Nah 3:5.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:26: Jer 13:22; Lam 1:8; Eze 16:37, Eze 23:29; Hos 2:10Geneva 159913:26 Therefore will I uncover thy skirts upon thy face, (m) that thy shame may appear.(m) As your iniquities have been revealed to all the world, so shall your shame and punishment. John Gill13:26 Therefore will I discover thy skirts upon thy face,.... Turn them up, or throw them over the head or face; that is, expose to public shame and disgrace; which was done when their city and temple were burnt, and they were carried captive; hence it follows:that thy shame may appear; that their sins might appear to themselves and others, of which they had reason to be ashamed. The allusion is to the treatment which captive women sometimes meet with, or adulterous women, to which the Jews are here compared. The Targum is, "and I also will reveal the confusion of thy sin upon thy face, and thy shame shall be seen.'' John Wesley13:26 Therefore - I will expose thee to shame and contempt.Robert Jamieson, A. R. Fausset and David Brown13:26 discover . . . upon thy face--rather, "throw up thy skirts over thy face," or head; done by way of ignominy to captive women and to prostitutes (Nahum 3:5). The Jews' punishment should answer to their crime. As their sin had been perpetrated in the most public places, so God would expose them to the contempt of other nations most openly (Lam 1:8). |
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13:2713:27: շնութիւն եւ վրընջիւն քո, եւ օտարանալն յինէն պոռնկութեամբ քով. ՚ի բագինս եւ յանդս տեսի զգարշելիս քո։ Վա՛յ քեզ Երուսաղէմ՝ զի ո՛չ սրբեսցիս զկնի իմ. մինչեւ ցե՞րբ իցէ քեզ այդ[11161]։[11161] Բազումք. ՚Ի բագինս եւ յաղանդս տեսի զգարշե՛՛։ [253]շնութիւն եւ վրնջիւն քո, եւ օտարանալն յինէն պոռնկութեամբ քով, ի բագինս եւ յանդս տեսի զգարշելիս քո: Վա՜յ քեզ, Երուսաղէմ, զի ոչ սրբեսցիս զկնի իմ. մինչեւ ցե՞րբ իցէ քեզ այդ:27 քո շնութիւնն ու վրնջիւնը, դու, որ քո պոռնկութեամբ խորթացար ինձնից: Ես տեսայ քո գարշելի արարքները բագիններում ու անդաստաններում: Վա՜յ քեզ, Երուսաղէ՛մ, որ իմ յետեւից գալով՝ չես մաքրուելու: Մինչեւ ե՞րբ ես այդպէս մնալու»: 27 Ես քու շնութիւններդ ու վրնջիւններդ Եւ քու լիրբ պոռնկութիւնդ Ու բլուրներու վրայ եւ դաշտի վրայ քու ըրած պղծութիւններդ տեսայ։Վա՜յ քեզի, ո՛վ Երուսաղէմ. Պիտի չմաքրուի՞ս եւ մինչեւ ե՞րբ»։ 13:27: շնութիւն եւ վրընջիւն քո, եւ օտարանալն յինէն պոռնկութեամբ քով. ՚ի բագինս եւ յանդս տեսի զգարշելիս քո։ Վա՛յ քեզ Երուսաղէմ՝ զի ո՛չ սրբեսցիս զկնի իմ. մինչեւ ցե՞րբ իցէ քեզ այդ[11161]։ [11161] Բազումք. ՚Ի բագինս եւ յաղանդս տեսի զգարշե՛՛։ 27 քո շնութիւնն ու վրնջիւնը, դու, որ քո պոռնկութեամբ խորթացար ինձնից: Ես տեսայ քո գարշելի արարքները բագիններում ու անդաստաններում: Վա՜յ քեզ, Երուսաղէ՛մ, որ իմ յետեւից գալով՝ չես մաքրուելու: Մինչեւ ե՞րբ ես այդպէս մնալու»: 27 Ես քու շնութիւններդ ու վրնջիւններդ Եւ քու լիրբ պոռնկութիւնդ Ու բլուրներու վրայ եւ դաշտի վրայ քու ըրած պղծութիւններդ տեսայ։Վա՜յ քեզի, ո՛վ Երուսաղէմ. Պիտի չմաքրուի՞ս եւ մինչեւ ե՞րբ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2713:27 Видел Я прелюбодейство твое и неистовые похотения твои, твои непотребства и твои мерзости на холмах в поле. Горе тебе, Иерусалим! ты и после сего не очистишься. Доколе же? I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, [and] thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when [shall it] once:13:27 καὶ και and; even ἡ ο the μοιχεία μοιχεια adultery σου σου of you; your καὶ και and; even ὁ ο the χρεμετισμός χρεμετισμος of you; your καὶ και and; even ἡ ο the ἀπαλλοτρίωσις απαλλοτριωσις the πορνείας πορνεια prostitution; depravity σου σου of you; your ἐπὶ επι in; on τῶν ο the βουνῶν βουνος mound καὶ και and; even ἐν εν in τοῖς ο the ἀγροῖς αγρος field ἑώρακα οραω view; see τὰ ο the βδελύγματά βδελυγμα abomination σου σου of you; your οὐαί ουαι woe σοι σοι you Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that οὐκ ου not ἐκαθαρίσθης καθαριζω cleanse ὀπίσω οπισω in back; after μου μου of me; mine ἕως εως till; until τίνος τις.1 who?; what? ἔτι ετι yet; still 13:27 נִֽאֻפַ֤יִךְ nˈiʔufˈayiḵ נִאֻפִים adultery וּ û וְ and מִצְהֲלֹותַ֨יִךְ֙ miṣhᵃlôṯˈayiḵ מִצְהָלֹות neighing זִמַּ֣ת zimmˈaṯ זִמָּה loose conduct זְנוּתֵ֔ךְ zᵊnûṯˈēḵ זְנוּת fornication עַל־ ʕal- עַל upon גְּבָעֹות֙ gᵊvāʕôṯ גִּבְעָה hill בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field רָאִ֖יתִי rāʔˌîṯî ראה see שִׁקּוּצָ֑יִךְ šiqqûṣˈāyiḵ שִׁקּוּץ idol אֹ֥וי ʔˌôy אֹוי woe לָךְ֙ lāḵ לְ to יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לֹ֣א lˈō לֹא not תִטְהֲרִ֔י ṯiṭhᵃrˈî טהר be clean אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after מָתַ֖י māṯˌay מָתַי when עֹֽד׃ פ ʕˈōḏ . f עֹוד duration 13:27. adulteria tua et hinnitus tuus scelus fornicationis tuae super colles in agro vidi abominationes tuas vae tibi Hierusalem non mundaberis post me usquequo adhucI have seen thy adulteries, and thy neighing, the wickedness of thy fornication: and thy abominations, upon the hills in the field. Woe to thee, Jerusalem, wilt thou not be made clean after me: how long yet? 27. I have seen thine abominations, even thine adulteries, and thy neighings, the lewdness of thy whoredom, on the hills in the field. Woe unto thee, O Jerusalem! thou wilt not be made clean; how long shall it yet be? 13:27 Видел Я прелюбодейство твое и неистовые похотения твои, твои непотребства и твои мерзости на холмах в поле. Горе тебе, Иерусалим! ты и после сего не очистишься. Доколе же? 13:27 καὶ και and; even ἡ ο the μοιχεία μοιχεια adultery σου σου of you; your καὶ και and; even ὁ ο the χρεμετισμός χρεμετισμος of you; your καὶ και and; even ἡ ο the ἀπαλλοτρίωσις απαλλοτριωσις the πορνείας πορνεια prostitution; depravity σου σου of you; your ἐπὶ επι in; on τῶν ο the βουνῶν βουνος mound καὶ και and; even ἐν εν in τοῖς ο the ἀγροῖς αγρος field ἑώρακα οραω view; see τὰ ο the βδελύγματά βδελυγμα abomination σου σου of you; your οὐαί ουαι woe σοι σοι you Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that οὐκ ου not ἐκαθαρίσθης καθαριζω cleanse ὀπίσω οπισω in back; after μου μου of me; mine ἕως εως till; until τίνος τις.1 who?; what? ἔτι ετι yet; still 13:27 נִֽאֻפַ֤יִךְ nˈiʔufˈayiḵ נִאֻפִים adultery וּ û וְ and מִצְהֲלֹותַ֨יִךְ֙ miṣhᵃlôṯˈayiḵ מִצְהָלֹות neighing זִמַּ֣ת zimmˈaṯ זִמָּה loose conduct זְנוּתֵ֔ךְ zᵊnûṯˈēḵ זְנוּת fornication עַל־ ʕal- עַל upon גְּבָעֹות֙ gᵊvāʕôṯ גִּבְעָה hill בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field רָאִ֖יתִי rāʔˌîṯî ראה see שִׁקּוּצָ֑יִךְ šiqqûṣˈāyiḵ שִׁקּוּץ idol אֹ֥וי ʔˌôy אֹוי woe לָךְ֙ lāḵ לְ to יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לֹ֣א lˈō לֹא not תִטְהֲרִ֔י ṯiṭhᵃrˈî טהר be clean אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after מָתַ֖י māṯˌay מָתַי when עֹֽד׃ פ ʕˈōḏ . f עֹוד duration 13:27. adulteria tua et hinnitus tuus scelus fornicationis tuae super colles in agro vidi abominationes tuas vae tibi Hierusalem non mundaberis post me usquequo adhuc ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I have seen thy adulteries, and thy neighing, the wickedness of thy fornication: and thy abominations, upon the hills in the field. Woe to thee, Jerusalem, wilt thou not be made clean after me: how long yet? |
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 - 1903-191427: Прелюбодейство, т. е. идолослужение, сопровождавшееся действительными непотребствами.Особые замечания. При каком царе сказана эта речь — при Иоакиме или при Иехонии? При объяснении 18-го ст. уже сказано, что естественнее всего пророку было упомянуть о царице-матери при обращении к юному Иехонии. Теперь прибавим, что царь Иоаким был человек с очень самостоятельным характером и едва ли бы он стал решать дела по совету матери своей. След., вероятнее всего речь ХIII-й гл. сказана в правление — трехмесячное — царя Иехонии. Adam Clarke: Commentary on the Bible - 183113:27: I have seen thine adulteries - Thy idolatries of different kinds, practiced in various ways; no doubt often accompanied with gross debauchery.Wo unto thee, O Jerusalem wilt thou not be made clean? - We see from this, that though the thing was difficult, yet it was not impossible, for these Ethiopians to change their skin, for these leopards to change their spots. It was only their obstinate refusal of the grace of God that rendered it impossible. Man cannot change himself; but he may pray to God to do it, and come to him through Christ, that he may do it. To enable him to pray and believe, the power is still at hand. If he will not use it, he must perish. Albert Barnes: Notes on the Bible - 183413:27: And thine abominations - "Even thy abominations." The prophet sums up the three charges against Judah, namely, spiritual adultery, inordinate eagerness after idolatry (see the note at Jer 5:7 note), and shameless participation in pagan orgies.In the fields - "in the field," the open, unenclosed country (see Jer 6:25; Jer 12:4). Wilt thou not ... once be? - "Or, how long yet ere thou be made clean!" These words explain the teaching of Jer 13:23. Repentance was not an actual, but a moral impossibility, and after a long time Judah was to be cleansed. It was to return from exile penitent and forgiven. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:27: thine adulteries: Jer 2:20-24, Jer 3:1, Jer 3:2, Jer 5:7, Jer 5:8; Eze 16:15-22, Eze 23:2-21; Hos 1:2, Hos 4:2; Co2 12:21; Jam 4:4abominations: Jer 2:20, Jer 3:2, Jer 3:6; Isa 57:7, Isa 65:7; Eze 6:13, Eze 20:28 Woe: Jer 4:13; Eze 2:10, Eze 24:6; Zep 3:1; Mat 11:21; Rev 8:13 wilt: Jer 4:14; Psa 94:4, Psa 94:8; Eze 24:13, Eze 36:25, Eze 36:37; Luk 11:9-13; Co2 7:1 when: etc. Heb. after when yet shall: Pro 1:22; Hos 8:5 Geneva 159913:27 I have seen thy adulteries, and thy (n) neighings, the lewdness of thy harlotry, [and] thy abominations on the hills in (o) the fields. Woe to thee, O Jerusalem! wilt thou not be made clean? when [shall it] once [be]?(n) He compares idolaters to horses inflamed after mares. (o) There is no place so high nor low, where the marks and signs of your idolatry do not appear. John Gill13:27 I have seen thine adulteries,.... Not literally such, though they were greatly guilty of that sin; but figuratively, their idolatries:thy neighings; expressive of their strong desires after other gods, like that of adulterers and adulteresses after one another; and both which are like the neighing of horses. Kimchi thinks this designs their rejoicing in their evil works: the lewdness of thy whoredom; their sinful thoughts, and wicked desires, which were continually after their idols and idolatrous practices: and thine abominations on the hills in the fields; their idols, which were abominable to God, and ought to have been so to them; and which they placed on high hills, and there worshipped them; all which were seen and known by the Lord, nor could it be denied by them; and this was the reason of their being carried captive, and therefore could not complain they had been hardly dealt with; yea, notwithstanding all this, the Lord expresses a tender and compassionate concern for them: woe unto thee, O Jerusalem! sad will be thy case, dreadful are the calamities coming upon thee, unless thou repentest: wilt thou not be made clean? wilt thou show no concern, land make use of no means to be cleansed, nor seek for it, where it is to be had? neither repent of sin, nor reform from it, nor seek to God for his grace, signified by clean water; or to the blood of Christ, the fountain opened, which cleanses from it: when shall it once be? some instances there were of it in the times of Christ and his apostles; but it will not be completely done until they seek the Lord, and his Christ, and fear him, and his goodness, in the latter day; when they shall turn unto him, and all Israel shall be saved; or, "thou wilt not be cleansed after a long time" (w); this the Lord foresaw, and therefore pronounces her case sad and miserable. (w) "non mundaberis quousque adhuc, vel post quantum adhuc tempus", Schmidt; "non mundaberis posthac aliquamdiu"; so some in Vatablus. John Wesley13:27 Thy whoredom - Thy idolatries.Robert Jamieson, A. R. Fausset and David Brown13:27 neighings-- (Jer 5:8), image from the lust of horses; the lust after idols degrades to the level of the brute.hills--where, as being nearer heaven, sacrifices were thought most acceptable to the gods. wilt thou not . . . ? when--literally, "thou wilt not be made clean after how long a time yet." (So Jer 13:23). Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see Jer 32:17; Lk 18:27. |
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