Երեմիա / Jeremiah - 14 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–6. Описание засухи. 7–12. Отказ Иеговы пророку в услышании его молитвы за народ. 13–18. Ложные пророки. 19–22. Новое ходатайство Иеремии
1-6: Пророк изображает засуху в Иудейской стране. И люди и животные крайне страдают от бездождия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter was penned upon occasion of a great drought, for want of rain. This judgment began in the latter end of Josiah's reign, but, as it should seem, continued in the beginning of Jehoiakim's: for less judgments are sent to give warning of greater coming, if not prevented by repentance. This calamity was mentioned several times before, but here, in this chapter, more fully. Here is, I. A melancholy description of it, ver. 1-6. II. A prayer to God to put an end to this calamity and to return in mercy to their land, ver. 7-9. III. A severe threatening that God would proceed in his controversy, because they proceeded in their iniquity, ver. 10-12. IV. The prophet's excusing the people, by laying the blame on their false prophets; and the doom passed both on the deceivers and the deceived, ver. 13-16. V. Directions given to the prophet, instead of interceding for them, to lament them; but his continuing notwithstanding to intercede for them, ver. 17-22.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with foretelling a drought that should greatly distress the land of Judea, the effects of which are described in a most pathetic manner, Jer 14:1-6. The prophet then, in the people's name, makes a confession of sins, and supplication for pardon, Jer 14:7-9. But God declares his purpose to punish, forbidding Jeremiah to pray for the people, Jer 14:10-12. False prophets are then complained of, and threatened with destruction, as are also those who attend to them, Jer 14:13-16. The prophet, therefore, bewails their misery, Jer 14:17, Jer 14:18; and though he had just now been forbidden to intercede for them, yet, like a tender pastor, who could not cease to be concerned for their welfare, he falls on the happy expedient of introducing themselves as supplicating in their own name that mercy which he was not allowed to ask in his, Jer 14:19-22.
Albert Barnes: Notes on the Bible - 1834
14:0: The occasion of this prophecy jer 14-15 was a drought, the terrible effects of which are described with much force. Probably, therefore, it belongs to the early years of Jehoiakim, when Jeremiah saw all the efforts of Josiah's reign utterly frustrated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 14:1, The grievous famine, Jer 14:7, causes Jeremiah to pray; Jer 14:10, The Lord will not be intreated for the people; Jer 14:13, Lying prophets are no excuse for them; Jer 14:17, Jeremiah is moved to complain for them.
Carl Friedrich Keil and Franz Delitzsch

The Word Concerning the Droughts - Jeremiah 14-17
The distress arising from a lengthened drought (Jer 14:2-6) gives the prophet occasion for urgent prayer on behalf of his people (Jer 14:7-9 and Jer 14:19-22); but the Lord rejects all intercession, and gives the people notice, for their apostasy from Him, of their coming destruction by sword, famine, and pestilence (Jer 14:10-18 and Jer 15:1-9). Next, the prophet complains of the persecution he has to endure, and is corrected by the Lord and comforted (Jer 15:10-21). Then he has his course of conduct for the future prescribed to him, since Judah is, for its sins, to be cast forth into banishment, but is again to be restored (16:1-17:4). And the discourse concludes with general considerations upon the roots of the mischief, together with prayers for the prophet's safety, and statements as to the way by which judgment may be turned aside.
This prophetic word, though it had its origin in a special period of distress, does not contain any single discourse such as may have been delivered by Jeremiah before the people upon occasion of this calamity, but is, like the former sections, a summary of addresses and utterances concerning the corruption of the people, and the bitter experiences to which his office exposes the prophet. For these matters the special event above mentioned serves as a starting-point, inasmuch as the deep moral degradation of Judah, which must draw after it yet sorer judgments, is displayed in the relation assumed by the people to the judgment sent on them at that time. - The favourite attempts of recent commentators to dissect the passage into single portions, and to assign these to special points of time and to refer them to particular historical occurrences, have proved an entire failure, as Graf himself admits. The whole discourse moves in the same region of thought and adheres to the same aspect of affairs as the preceding ones, without suggesting special historical relations. And there is an advance made in the prophetic declaration, only in so far as here the whole substance of the discourse culminates in the thought that, because of Judah's being hardened in sin, the judgment of rejection can no in no way be turned aside, not even by the intercession of those whose prayers would have the greatest weight.
John Gill
INTRODUCTION TO JEREMIAH 14
This chapter contains prophecy of a drought, which produced a famine, Jer 14:1, and is described by the dismal effects of it; and general distress in the inhabitants of Judah and Jerusalem, Jer 14:2, even the nobles were affected with it, whose servants returned without water ashamed, when sent for it, Jer 14:3, the ploughmen could not use their plough, their ground was so hard, Jer 14:4 and the very beasts of the field suffered much, because there was no grass, Jer 14:5, upon this follows a prayer of the prophet to the Lord, that he would give rain for his name's sake; he confesses the sins of the people, that they were many, and against the Lord; and testified against them, that they deserved to be used as they were; and he addresses the Lord as the hope and Saviour of his people in time past, when it was a time of trouble with them; and expostulates with him, why he should be as a stranger and traveller, and like a mighty man astonished, that either had no regard to their land any more than a foreigner and a traveller; or no heart to help them, or exert his power, than a man at his wits' end, though he was among them, and they were called by his name; and therefore he begs he would not leave them, Jer 14:7, but he is told that it was for the sins of the people that all this was, which the Lord was determined to remember and visit; and therefore he is bid not to pray for them; if he did, it would not be regarded, nor the people's fasting and prayers also; for they should be consumed by the sword, famine, and pestilence, Jer 14:10, and though the prophet pleads, in excuse of the people, that the false prophets had deceived them; yet not only the vanity and falsehood of their prophecies are exposed, and they are threatened with destruction, but the people also, for hearkening unto them, Jer 14:13, wherefore the prophet, instead of putting up a prayer for them, has a lamentation dictated to him by the Lord, which he is ordered to express, Jer 14:17, and yet, notwithstanding this, he goes on to pray for them in a very pathetic manner; he expostulates with God, and pleads for help and healing; confesses the iniquities of the people; entreats the Lord, for the sake of his name, glory, and covenant, that he would not reject them and his petition; and observes, that the thing asked for (rain) was what none of the gods of the Heathens could give, or even the heavens themselves, only the Lord; and therefore determines to wait upon him for it, who made the heavens, the earth, and rain, Jer 14:19.
14:114:1: Եւ եղեւ բան Տեառն առ Երեմիա վասն երաշտութեան անձրեւի։
1 Տիրոջ խօսքը, որ նա ասաց Երեմիային երաշտի մասին:
14 Տէրոջը խօսքը, որ Երեմիային եղաւ երաշտութեան վրայով։
Եւ եղեւ բան Տեառն առ Երեմիա վասն երաշտութեան անձրեւի:

14:1: Եւ եղեւ բան Տեառն առ Երեմիա վասն երաշտութեան անձրեւի։
1 Տիրոջ խօսքը, որ նա ասաց Երեմիային երաշտի մասին:
14 Տէրոջը խօսքը, որ Երեմիային եղաւ երաշտութեան վրայով։
zohrab-1805▾ eastern-1994▾ western am▾
14:114:1 Слово Господа, которое было к Иеремии по случаю бездождия.
14:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias περὶ περι about; around τῆς ο the ἀβροχίας αβροχια want of rain; drought
14:1 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֤ה hāyˈā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah עַל־ ʕal- עַל upon דִּבְרֵ֖י divrˌê דָּבָר word הַ ha הַ the בַּצָּרֹֽות׃ bbaṣṣārˈôṯ בַּצֹּרֶת drought
14:1. quod factum est verbum Domini ad Hieremiam de sermonibus siccitatisThe word of the Lord that came to Jeremias concerning the words of the drought.
1. The word of the LORD that came to Jeremiah concerning the drought.
The word of the LORD that came to Jeremiah concerning the dearth:

14:1 Слово Господа, которое было к Иеремии по случаю бездождия.
14:1
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
περὶ περι about; around
τῆς ο the
ἀβροχίας αβροχια want of rain; drought
14:1
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֤ה hāyˈā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
עַל־ ʕal- עַל upon
דִּבְרֵ֖י divrˌê דָּבָר word
הַ ha הַ the
בַּצָּרֹֽות׃ bbaṣṣārˈôṯ בַּצֹּרֶת drought
14:1. quod factum est verbum Domini ad Hieremiam de sermonibus siccitatis
The word of the Lord that came to Jeremias concerning the words of the drought.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Здесь, вероятно, указывается на отсутствие так называемого позднего дождя, который идет ранней весною. Эта бездождие было очень опасно для страны, где весь урожай зависит именно от этого дождя. Кроме того этот дождь наполняет в Палестине разные водоемы и без него всем приходится летом страдать от жажды (ср. Иоил I:17–20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD that came to Jeremiah concerning the dearth. 2 Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up. 3 And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads. 4 Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads. 5 Yea, the hind also calved in the field, and forsook it, because there was no grass. 6 And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass. 7 O LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee. 8 O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? 9 Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, art in the midst of us, and we are called by thy name; leave us not.
The first verse is the title of the whole chapter: it does indeed all concern the dearth, but much of it consists of the prophet's prayers concerning it; yet these are not unfitly said to be, The word of the Lord which came to him concerning it, for every acceptable prayer is that which God puts into our hearts; nothing is our word that comes to him but what is first his word that comes from him. In these verses we have,
I. The language of nature lamenting the calamity. When the heavens were as brass, and distilled no dews, the earth was as iron, and produced no fruits; and then the grief and confusion were universal. 1. The people of the land were all in tears. Destroy their vines and their fig-trees and you cause all their mirth to cease, Hos. ii. 11, 12. All their joy fails with the joy of harvest, with that of their corn and wine. Judah mourns (v. 2), not for the sin, but for the trouble--for the withholding of the rain, not for the withdrawing of God's favour. The gates thereof, all that go in and out at their gates, languish, look pale, and grow feeble, for want of the necessary supports of life and for fear of the further fatal consequences of this judgment. The gates, through which supplies of corn formerly used to be brought into their cities, now look melancholy, when, instead of that, the inhabitants are departing through them to seek for bread in other countries. Even those that sit in the gates languish; they are black unto the ground, they go in black as mourners and sit on the ground, a the poor beggars at the gates are black in the face for want of food, blacker than a coal, Lam. iv. 8. Famine is represented by a black horse, Rev. vi. 5. They fall to the ground through weakness, not being able to go along the streets. The cry of Jerusalem has gone up; that is, of the citizens (for the city is served by the field), or of people from all parts of the country met at Jerusalem to pray for rain; so some. But I fear it was rather the cry of their trouble, and the cry of their prayer. 2. The great men of the land felt from this judgment (v. 3): The nobles sent their little ones to the water, perhaps their own children, having been forced to part with their servants because they had not wherewithal to keep them, and being willing to train up their children, when they were little, to labour, especially in a case of necessity, as this was. We find Ahab and Obadiah, the king and the lord chamberlain of his household, in their own persons, seeking for water in such a time of distress as this was, 1 Kings xviii. 5, 6. Or, rather, their meaner ones, their servants and inferior officers; these they sent to seek for water, which there is no living without; but there was none to be found: They returned with their vessels empty; the springs were dried up when there was no rain to feed them; and then they (their masters that sent them) were ashamed and confounded at the disappointment. They would not be ashamed of their sins, nor confounded at the sense of them, but were unhumbled under the reproofs of the word, thinking their wealth and dignity set them above repentance; but God took a course to make them ashamed of that which they were so proud of, when they found that even on this side hell their nobility would not purchase them a drop of water to cool their tongue. Let our reading the account of this calamity make us thankful for the mercy of water, that we may not by the feeling of the calamity be taught to value it. What is most needful is most plentiful. 3. The husbandmen felt most sensibly and immediately from it (v. 4): The ploughmen were ashamed, for the ground was so parched and hard that it would not admit the plough even when it was so chapt and cleft that it seemed as if it did not need the plough. They were ashamed to be idle, for there was nothing to be done, and therefore nothing to be expected. The sluggard, that will not plough by reason of cold, is not ashamed of his own folly; but the diligent husbandman, that cannot plough by reason of heat, is ashamed of his own affliction. See what an immediate dependence husbandmen have upon the divine Providence, which therefore they should always have an eye to, for they cannot plough nor sow in hope unless God water their furrows, Ps. lxv. 10. 4. The case even of the wild beasts was very pitiable, v. 5, 6. Man's sin brings those judgments upon the earth which make even the inferior creatures groan: and the prophet takes notice of this as a plea with God for mercy. Judah and Jerusalem have sinned, but the hinds and the wild asses, what have they done? The hinds are pleasant creatures, lovely and loving, and particularly tender of their young; and yet such is the extremity of the case that, contrary to the instinct of their nature, they leave their young, even when they are newly calved and most need them, to seek for grass elsewhere; and, if they can find none, they abandon them, because not able to suckle them. It grieved not the hind so much that she had no grass herself as that she had none for her young, which will shame those who spend that upon their lusts which they should preserve for their families. The hind, when she has brought forth her young, is said to have cast forth her sorrows (Job xxxix. 3), and yet she continues her cares; but, as it follows there, she soon sees the good effect of them, for her young ones in a little while grow up, and trouble her no more, v. 4. But here the great trouble of all is that she has nothing for them. Nay, one would be sorry even for the wild asses (though they are creatures that none have any great affection for); for, though the barren land is made their dwelling at the best (Job xxxix. 5, 6), yet even that is now made too hot for them, so hot that they cannot breathe in it, but they get to the highest places they can reach, where the air is coolest, and snuff up the wind like dragons, like those creatures which, being very hot, are continually panting for breath. Their eyes fail, and so does their strength, because there is no grass to support them. The tame ass, that serves her owner, is welcome to his crib (Isa. i. 3) and has her keeping for her labour, when the wild ass, that scorns the crying of the driver, is forced to live upon air, and is well enough served for not serving. He that will not labour, let him not eat.
II. Here is the language of grace, lamenting the iniquity, and complaining to God of the calamity. The people are not forward to pray, but the prophet here prays for them, and so excites them to pray for themselves, and puts words into their mouths, which they may make use of, in hopes to speed, v. 7-9. In this prayer, 1. Sin is humbly confessed. When we come to pray for the preventing or removing of any judgment we must always acknowledge that our iniquities testify against us. Our sins are witnesses against us, and true penitents see them to be such. They testify, for they are plain and evident; we cannot deny the charge. They testify against us, for our conviction, which tends to our present shame and confusion, and our future condemnation. They disprove and overthrow all our pleas for ourselves; and so not only accuse us, but answer against us. If we boast of our own excellencies, and trust to our own righteousness, our iniquities testify against us, and prove us perverse. If we quarrel with God as dealing unjustly or unkindly with us in afflicting us, our iniquities testify against us that we do him wrong; "for our backslidings are many and our revolts are great, whereby we have sinned against thee--too numerous to be concealed, for they are many, too heinous to be excused, for they are against thee." 2. Mercy is earnestly begged: "Though our iniquities testify against us, and against the granting of the favour which the necessity of our case calls for, yet do thou it." They do not say particularly what they would have done; but, as becomes penitents and beggars, they refer the matter to God: "Do with us as thou thinkest fit," Judg. x. 15. Not, Do thou it in this way or at this time, but "Do thou it for thy name's sake; do that which will be most for the glory of thy name." Note, Our best pleas in prayer are those that are fetched from the glory of God's own name. "Lord, do it, that they mercy may be magnified, thy promise fulfilled, and thy interest in the world kept up; we have nothing to plead in ourselves, but every thing in thee." There is another petition in this prayer, and it is a very modest one (v. 9): "Leave us not, withdraw not thy favour and presence." Note, We should dread and deprecate God's departure from us more than the removal of any or all our creature-comforts. 3. Their relation to God, their interest in him, and their expectations from him grounded thereupon, are most pathetically pleaded with him, v. 8, 9. (1.) They look upon him as one they have reason to think should deliver them when they are in distress, yea, though their iniquities testify against them; for in him mercy has often rejoiced against judgment. The prophet, like Moses of old, is willing to make the best he can of the case of his people, and therefore, though he must own that they have sinned many a great sin (Exod. xxxii. 31), yet he pleads, Thou art the hope of Israel. God has encouraged his people to hope in him; in calling himself so often the God of Israel, the rock of Israel, and the Holy One of Israel, he has made himself the hope of Israel. He has given Israel his word to hope in, and caused them to hope in it; and there are those yet in Israel that make God alone their hope, and expect he will be their Saviour in time of trouble, and they look not for salvation in any other; "Thou hast many a time been such, in the time of their extremity." Note, Since God is his people's all-sufficient Saviour, they ought to hope in him in their greatest straits; and, since he is their only Saviour, they ought to hope in him alone. They plead likewise, "Thou art in the midst of us; we have the special tokens of thy presence with us, thy temple, thy ark, thy oracles, and we are called by the name, the Israel of God; and therefore we have reason to hope thou wilt not leave us; we are thine, save us. Thy name is called upon us, and therefore what evils we are under reflect dishonour upon thee, as if thou wert not able to relieve thy own." The prophet had often told the people that their profession of religion would not protect them from the judgments of God; yet here he pleads it with God, as Moses, Exod. xxxii. 11. Even this may go far as to temporal punishments with a God of mercy. Valeat quantum valere potest--Let the plea avail as far as is proper. (2.) It therefore grieves them to think that he does not appear for their deliverance; and, though they do not charge it upon him as unrighteous, they humbly plead it with him why he should be gracious, for the glory of his own name. For otherwise he will seem, [1.] Unconcerned for his own people: What will the Egyptians say? they will say, "Israel's hope and Saviour does not mind them; he has become as a stranger in the land, that does not at all interest himself in its interests; his temple, which he called his rest for ever, is no more so, but he is in it as a wayfaring man, that turns aside to tarry but for a night in an inn, which he never enquires into the affairs of, nor is in any care about." Though God never is, yet he sometimes seems to be, as if he cared not what became of his church: Christ slept when his disciples were in storm. [2.] Incapable of giving them any relief. The enemies once said, Because the Lord was not able to bring his people to Canaan, he let them perish in the wilderness (Num. xiv. 16); so now they will say, "Either his wisdom or his power fails him; either he is as a man astonished (who, though he has the reason of a man, yet, being astonished, is quite at a loss and at his wits' end) or as a mighty man who is overpowered by such as are more mighty, and therefore cannot save; though mighty, yet a man, and therefore having his power limited." Either of these would be a most insufferable reproach to the divine perfections; and therefore, why has the God that we are sure is in the midst of us become as a stranger? Why does the almighty God seem as if he were no more than a mighty man, who, when he is astonished, though he would, yet cannot save? It becomes us in prayer to show ourselves concerned more for God's glory than for our own comfort. Lord, what wilt thou do unto thy great name?
Adam Clarke: Commentary on the Bible - 1831
14:1: The word - that came - concerning the dearth - This discourse is supposed to have been delivered, after the fourth year of Jehoiakim. Concerning the dearth. We have no historic record of any dearth that may fall in with the time of this prophecy, and perhaps it does not refer to any particular dearth: but this was a calamity to which Judea was very liable. They had ordinarily very dry summers, for scarcely any rain fell from April to the middle of October; and during much of this time, the rivers were generally either very low or entirely dry. They kept the rain of the winter in tanks and reservoirs; and if little fell in winter, a dearth was unavoidable. See an account of a dearth in the time of Elijah, Kg1 18:5, through which almost all the cattle were lost.
Albert Barnes: Notes on the Bible - 1834
14:1: The dearth - Really, the drought,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: am 3399, bc 605
The word: This discourse is supposed to have been delivered after the fourth year of Jehoiakim. The Hebrew batzaroth rendered dearth, signifies restraint, that is, "when the heaven is shut up that there is no rain;" which Houbigant thinks happened early in the reign of Zedekiah.
the dearth: Heb. the words of the dearths, or restraints, Jer 17:8
Carl Friedrich Keil and Franz Delitzsch
14:1
The Uselessness of Prayer on behalf of the People. - The title in Jer 14:1 specifies the occasion for the following discourse: What came a word of Jahveh to Jeremiah concerning the drought. - Besides here, אשׁר היה is made to precede the דבר יהוה in Jer 46:1; Jer 47:1; Jer 49:34; and so, by a kind of attraction, the prophecy which follows receivers an outward connection with that which precedes. Concerning the matters of the droughts. בּצּרות, plur. of בּצּרה, Ps 9:10; Ps 10:1, might mean harassments, troubles in general. But the description of a great drought, with which the prophecy begins, taken along with Jer 17:8, where בּצּרת occurs, meaning drought, lit., cutting off, restraint of rain, shows that the plural here is to be referred to the sing. בּצּרת (cf. עשׁתּרות from עשׁתּרת), and that it means the withholding of rain or drought (as freq. in Chald.). We must note the plur., which is not to be taken as intensive of a great drought, but points to repeated droughts. Withdrawal of rain was threatened as a judgment against the despisers of God's word (Lev 26:19.; Deut 11:17; Deut 28:23); and this chastisement has at various times been inflicted on the sinful people; cf. Jer 3:3; Jer 12:4; Jer 23:10; Hag 1:10. As the occasion of the present prophecy, we have therefore to regard not a single great drought, but a succession of droughts. Hence we cannot fix the time at which the discourse was composed, since we have no historical notices as to the particular times at which God was then punishing His people by withdrawing the rain.
Geneva 1599
14:1 The word of the LORD that came to Jeremiah concerning the (a) dearth.
(a) Which came for lack of rain as in (Jer 14:4).
John Gill
14:1 The word of the Lord that came to Jeremiah concerning the dearth. Or, "concerning the words of straints" (x); that is, concerning the businesses of a drought, as the Targum; concerning the Lord's restraining rain from the earth, and forbidding the heavens dropping it down; the consequence of which is a drought, or dryness of the earth; and the effect of that a famine; when this was it is not anywhere said; it could not be the famine at the siege of Jerusalem by Nebuchadnezzar, because that only affected the city; this all Judea. Some think it was in the beginning of the reign of Zedekiah, long before the siege; and others, that it was in the reign of Jehoiakim, since we read of a fast in his time, Jer 36:9, which might be on this occasion; and it appears that there was one at this time, though not acceptable to God; see Jer 14:12.
(x) "super verbis, cohibitionum", Junius & Tremellius; "retentionum"; Tigurine version; "prohibitionum", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
14:1 PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22)
Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
drought--literally, the "withholdings," namely, of rain (Deut 11:17; 2Chron 7:13). This word should be used especially of the withholding of rain because rain is in those regions of all things the one chiefly needed (Jer 17:8, Margin).
14:214:2: Սո՛ւգ առ Հրէաստան, եւ դրունք նորա թափո՛ւր եղեն. խաւարեցան ՚ի վերայ երկրի, եւ աղաղակն Երուսաղեմի բարձրացաւ[11162]։ [11162] Ոմանք. Եւ դրունք նորա թափուր մնացին։
2 «Սուգ մտաւ Հրէաստանը, նրա դռները մնացին թափուր, խաւարը պատեց երկիրը, եւ Երուսաղէմն աղաղակ բարձրացրեց:
2 «Յուդան սուգ կը բռնէ Եւ անոր դռները կը նուաղին։Անոնք գետնի վրայ տրտում կը նստին, Երուսաղէմին աղաղակը բարձրացաւ։
Սուգ առ Հրէաստան, եւ դրունք նորա թափուր եղեն. խաւարեցան ի վերայ երկրի, եւ աղաղակն Երուսաղեմի բարձրացաւ:

14:2: Սո՛ւգ առ Հրէաստան, եւ դրունք նորա թափո՛ւր եղեն. խաւարեցան ՚ի վերայ երկրի, եւ աղաղակն Երուսաղեմի բարձրացաւ[11162]։
[11162] Ոմանք. Եւ դրունք նորա թափուր մնացին։
2 «Սուգ մտաւ Հրէաստանը, նրա դռները մնացին թափուր, խաւարը պատեց երկիրը, եւ Երուսաղէմն աղաղակ բարձրացրեց:
2 «Յուդան սուգ կը բռնէ Եւ անոր դռները կը նուաղին։Անոնք գետնի վրայ տրտում կը նստին, Երուսաղէմին աղաղակը բարձրացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:214:2 Плачет Иуда, ворота его распались, почернели на земле, и вопль поднимается в Иерусалиме.
14:2 ἐπένθησεν πενθεω sad ἡ ο the Ιουδαία ιουδαια Ioudaia; Iuthea καὶ και and; even αἱ ο the πύλαι πυλη gate αὐτῆς αυτος he; him ἐκενώθησαν κενοω hollow; hollow out καὶ και and; even ἐσκοτώθησαν σκοτοω obscure; darken ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἡ ο the κραυγὴ κραυγη cry; outcry τῆς ο the Ιερουσαλημ ιερουσαλημ Jerusalem ἀνέβη αναβαινω step up; ascend
14:2 אָבְלָ֣ה ʔāvᵊlˈā אבל mourn יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and שְׁעָרֶ֥יהָ šᵊʕārˌeʸhā שַׁעַר gate אֻמְלְל֖וּ ʔumlᵊlˌû אמל wither קָדְר֣וּ qāḏᵊrˈû קדר be dark לָ lā לְ to † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and צִוְחַ֥ת ṣiwḥˌaṯ צְוָחָה cry יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem עָלָֽתָה׃ ʕālˈāṯā עלה ascend
14:2. luxit Iudaea et portae eius corruerunt et obscuratae sunt in terra et clamor Hierusalem ascenditJudea hath mourned, and the gates thereof are fallen, and are become obscure on the ground, and the cry of Jerusalem is gone up.
2. Judah mourneth, and the gates thereof languish, they sit in black upon the ground; and the cry of Jerusalem is gone up.
Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up:

14:2 Плачет Иуда, ворота его распались, почернели на земле, и вопль поднимается в Иерусалиме.
14:2
ἐπένθησεν πενθεω sad
ο the
Ιουδαία ιουδαια Ioudaia; Iuthea
καὶ και and; even
αἱ ο the
πύλαι πυλη gate
αὐτῆς αυτος he; him
ἐκενώθησαν κενοω hollow; hollow out
καὶ και and; even
ἐσκοτώθησαν σκοτοω obscure; darken
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ο the
κραυγὴ κραυγη cry; outcry
τῆς ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
ἀνέβη αναβαινω step up; ascend
14:2
אָבְלָ֣ה ʔāvᵊlˈā אבל mourn
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
שְׁעָרֶ֥יהָ šᵊʕārˌeʸhā שַׁעַר gate
אֻמְלְל֖וּ ʔumlᵊlˌû אמל wither
קָדְר֣וּ qāḏᵊrˈû קדר be dark
לָ לְ to
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
צִוְחַ֥ת ṣiwḥˌaṯ צְוָחָה cry
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
עָלָֽתָה׃ ʕālˈāṯā עלה ascend
14:2. luxit Iudaea et portae eius corruerunt et obscuratae sunt in terra et clamor Hierusalem ascendit
Judea hath mourned, and the gates thereof are fallen, and are become obscure on the ground, and the cry of Jerusalem is gone up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914
2: Ворота распались — т. е. иудеи, собравшись на площади при воротах, в изнеможении сидят на земле, в траурных, черных одеждах.
Adam Clarke: Commentary on the Bible - 1831
14:2: The gates thereof languish - The gates being the places of public resort, they are put here for the people.
They are black unto the ground - Covered from head to foot with a black garment, the emblem of sorrow and calamity.
Albert Barnes: Notes on the Bible - 1834
14:2: They are black unto the ground - The people assembled at the gates, the usual places of concourse, are in deep mourning and sit humbly on the ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: mourneth: Jer 4:28, Jer 12:4; Isa 3:26; Hos 4:3; Joe 1:10
the gates: Isa 24:4, Isa 24:7, Isa 33:9
they: Jer 8:21; Lam 2:9, Lam 4:8, Lam 4:9, Lam 5:10; Joe 2:6
the cry: Jer 11:11, Jer 18:22; Exo 2:24; Sa1 5:12, Sa1 9:16; Job 34:28; Isa 5:7, Isa 15:5; Zac 7:13
Carl Friedrich Keil and Franz Delitzsch
14:2
Description of the distress arising from the drought. - Jer 14:2. Judah mourneth, and the gates thereof languish, like mourning on the ground, and the cry of Jerusalem goeth up. Jer 14:3. Their nobles send their mean ones for water: they come to the wells, find no water, return with empty pitchers, are ashamed and confounded and cover their head. Jer 14:4. For the ground, which is confounded, because no rain is fallen upon the earth, the husbandmen are ashamed, cover their head. Jer 14:5. Yea, the hind also in the field, she beareth and forsaketh it, because there is no grass. Jer 14:6. And the wild asses stand on the bare-topped heights, gasp for air like the jackals; their eyes fail because there is no herb."
The country and the city, the distinguished and the mean, the field and the husbandmen, are thrown into deep mourning, and the beasts of the field pine away because neither grass nor herb grows. This description gives a touching picture of the distress into which the land and its inhabitants have fallen for lack of rain. Judah is the kingdom or the country with its inhabitants; the gates as used poetically for the cities with the citizens. Not mankind only, but the land itself mourns and pines away, with all the creatures that live on it; cf. Jer 14:4, where the ground is said to be dismayed along with the tillers of it. The gates of the cities are mentioned as being the places where the citizens congregate. אמלל, fade away, pine, is strengthened by: are black, i.e., mourn, down to the earth; pregnant for: set themselves mourning on the ground. As frequently, Jerusalem is mentioned alongside of Judah as being its capital. Their cry of anguish rises up to heaven. This universal mourning is specialized from Jer 14:3 on. Their nobles, i.e., the distinguished men of Judah and Jerusalem, send their mean ones, i.e., their retainers or servants and maids, for water to the wells (גּבים, pits, 4Kings 3:16, here cisterns). The Chet. צעור, here and in Jer 48:4, is an unusual form for צעיר, Keri. Finding no water, they return, their vessels empty, i.e., with empty pitchers, ashamed of their disappointed hope. בּשׁוּ is strengthened by the synonym הכלמוּ. Covering the head is a token of deep grief turned inwards upon itself; cf. 2Kings 15:30; 2Kings 19:5. האדמה is the ground generally. חתּה is a relative clause: quae consternata est. "Because no rain," etc., literally as in 3Kings 17:7. - Even the beasts droop and perish. כּי is intensive: yea, even. The hind brings forth and forsakes, sc. the new-born offspring, because for want of grass she cannot sustain herself and her young. עזוב, infin. abs. set with emphasis for the temp. fin., as Gen 41:43; Ex 8:11, and often; cf. Gesen. 131, 4, a, Ew. 351, c. The hind was regarded by the ancients as tenderly caring for her young, cf. Boch. Hieroz. i. lib. 3, c. 17 (ii. p. 254, ed. Ros.) The wild asses upon the bleak mountain-tops, where these animals choose to dwell, gasp for air, because, by reason of the dreadful drought, it is not possible to get a breath of air even on the hills. Like the תּנּים, jackals, cf. Jer 9:10; Jer 10:22, etc. Vulg. has dracones, with the Aram. versions; and Hitz. and Graf are of opinion that the mention of jackals is not here in point, and that, since תּנּים does not mean dracones, the word stands here, as in Ex 29:3; Ex 32:2, for תּנּין, the monster inhabiting the water, a crocodile or some kind of whale that stretches its head out of the water to draw breath with gaping jaws. On this Ng. has well remarked: he cannot see why the gaping, panting jaws of the jackal should not serve as a figure in such a case as the present. Their eyes fail away - from exhaustion due to want of wear. עשׂב, bushes and under-shrubs, as distinguished from דּשׁא, green grass.
Geneva 1599
14:2 Judah mourneth, and her gates languish; they are (b) black to the ground; and the cry of Jerusalem is gone up.
(b) The word signifies extreme sorrow.
John Gill
14:2 Judah mourneth,.... That is, the inhabitants of Judah; those of the house of Judah, as the Targum; these mourned because of the drought and famine that were upon the land:
and the gates thereof languish; the cities of Judah, as the Targum; the inhabitants of them, which used to be supplied from the field, and out of the country; gates may be mentioned, because through the gates the provisions were brought into the city; but now none; and therefore are said to languish; or else those that sat in the gates are meant, the elders of the people, the senators, the judges, and civil magistrates; these shared in the common calamity:
they are black unto the ground; that is, the inhabitants of the cities, and those that sit in the gates, their faces are black through famine; see Lam 4:8, so the Targum,
"their faces are covered with blackness, they are black as a pot;''
and which they turned to the ground, and looked downwards, not being able to lift them up through the sorrow and distress they were in, and through faintness of spirit for want of food:
and the cry of Jerusalem is gone up: meaning the cry and lamentation of the inhabitants of Jerusalem because of the famine, for that city was not exempted from it, it having its supply from the country; or the prayer of them, and of the people from all parts got together there, which went up to heaven for rain: it being usual, in times of common distress, for the people in the country to come up to Jerusalem to the temple to pray to God, and particularly for rain, when there was a want of it.
Robert Jamieson, A. R. Fausset and David Brown
14:2 gates--The place of public concourse in each city looks sad, as being no longer frequented (Is 3:26; Is 24:4).
black--that is, they mourn (blackness being indicative of sorrow), (Jer 8:21).
unto the ground--bowing towards it.
cry--of distress (1Kings 5:12; Is 24:11).
14:314:3: Եւ մեծամեծք նոցա առաքեցին զերիտասարդս իւրեանց զջրոյ. եկին ՚ի ջրհորս, եւ ո՛չ գտին ջուր. դարձուցին ունայն զամանս իւրեանց։ Ամաչեցին յամօթ եղեն՝ եւ ծածկեցին զգլուխս իւրեանց[11163]։ [11163] Ոմանք. Եւ մեծամեծք նորա... իւրեանց զջրոց։
3 Նրանց մեծամեծներն իրենց երիտասարդներին ջրի ուղարկեցին. նրանք եկան ջրհորները եւ ջուր չգտան. իրենց ամանները դատարկ յետ բերեցին: Ամաչեցին ու ամօթահար ծածկեցին իրենց գլուխները:
3 Անոնց ազնուականները իրենց մանուկները ջուրի կը ղրկեն։Անոնք աւազանները գացին, բայց ջուր չգտան Եւ դարձան՝ իրենց պարապ ամաններով։Ամչցան ու պատկառեցան եւ գլուխնին ծածկեցին։
Եւ մեծամեծք նոցա առաքեցին զերիտասարդս իւրեանց զջրոյ. եկին ի ջրհորս, եւ ոչ գտին ջուր, դարձուցին ունայն զամանս իւրեանց. ամաչեցին, յամօթ եղեն եւ ծածկեցին զգլուխս իւրեանց:

14:3: Եւ մեծամեծք նոցա առաքեցին զերիտասարդս իւրեանց զջրոյ. եկին ՚ի ջրհորս, եւ ո՛չ գտին ջուր. դարձուցին ունայն զամանս իւրեանց։ Ամաչեցին յամօթ եղեն՝ եւ ծածկեցին զգլուխս իւրեանց[11163]։
[11163] Ոմանք. Եւ մեծամեծք նորա... իւրեանց զջրոց։
3 Նրանց մեծամեծներն իրենց երիտասարդներին ջրի ուղարկեցին. նրանք եկան ջրհորները եւ ջուր չգտան. իրենց ամանները դատարկ յետ բերեցին: Ամաչեցին ու ամօթահար ծածկեցին իրենց գլուխները:
3 Անոնց ազնուականները իրենց մանուկները ջուրի կը ղրկեն։Անոնք աւազանները գացին, բայց ջուր չգտան Եւ դարձան՝ իրենց պարապ ամաններով։Ամչցան ու պատկառեցան եւ գլուխնին ծածկեցին։
zohrab-1805▾ eastern-1994▾ western am▾
14:314:3 Вельможи посылают слуг своих за водою; они приходят к колодезям и не находят воды; возвращаются с пустыми сосудами; пристыженные и смущенные, они покрывают свои головы.
14:3 καὶ και and; even οἱ ο the μεγιστᾶνες μεγιστανες magnate αὐτῆς αυτος he; him ἀπέστειλαν αποστελλω send off / away τοὺς ο the νεωτέρους νεος new; young αὐτῶν αυτος he; him ἐφ᾿ επι in; on ὕδωρ υδωρ water ἤλθοσαν ερχομαι come; go ἐπὶ επι in; on τὰ ο the φρέατα φρεαρ pit καὶ και and; even οὐχ ου not εὕροσαν ευρισκω find ὕδωρ υδωρ water καὶ και and; even ἀπέστρεψαν αποστρεφω turn away; alienate τὰ ο the ἀγγεῖα αγγειον container αὐτῶν αυτος he; him κενά κενος hollow; empty
14:3 וְ wᵊ וְ and אַדִּ֣רֵיהֶ֔ם ʔaddˈirêhˈem אַדִּיר mighty שָׁלְח֥וּ šālᵊḥˌû שׁלח send צְעִירֵיהֶ֖םצעוריהם *ṣᵊʕîrêhˌem צָעִיר little לַ la לְ to † הַ the מָּ֑יִם mmˈāyim מַיִם water בָּ֣אוּ bˈāʔû בוא come עַל־ ʕal- עַל upon גֵּבִ֞ים gēvˈîm גֵּב pit לֹא־ lō- לֹא not מָ֣צְאוּ mˈāṣᵊʔû מצא find מַ֗יִם mˈayim מַיִם water שָׁ֤בוּ šˈāvû שׁוב return כְלֵיהֶם֙ ḵᵊlêhˌem כְּלִי tool רֵיקָ֔ם rêqˈām רֵיקָם with empty hands בֹּ֥שׁוּ bˌōšû בושׁ be ashamed וְ wᵊ וְ and הָכְלְמ֖וּ hoḵlᵊmˌû כלם humiliate וְ wᵊ וְ and חָפ֥וּ ḥāfˌû חפה cover רֹאשָֽׁם׃ rōšˈām רֹאשׁ head
14:3. maiores miserunt minores suos ad aquam venerunt ad hauriendum non invenerunt aquam reportaverunt vasa sua vacua confusi sunt et adflicti et operuerunt capita suaThe great ones sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads.
3. And their nobles send their little ones to the waters: they come to the pits, and find no water; they return with their vessels empty: they are ashamed and confounded, and cover their heads.
And their nobles have sent their little ones to the waters: they came to the pits, [and] found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads:

14:3 Вельможи посылают слуг своих за водою; они приходят к колодезям и не находят воды; возвращаются с пустыми сосудами; пристыженные и смущенные, они покрывают свои головы.
14:3
καὶ και and; even
οἱ ο the
μεγιστᾶνες μεγιστανες magnate
αὐτῆς αυτος he; him
ἀπέστειλαν αποστελλω send off / away
τοὺς ο the
νεωτέρους νεος new; young
αὐτῶν αυτος he; him
ἐφ᾿ επι in; on
ὕδωρ υδωρ water
ἤλθοσαν ερχομαι come; go
ἐπὶ επι in; on
τὰ ο the
φρέατα φρεαρ pit
καὶ και and; even
οὐχ ου not
εὕροσαν ευρισκω find
ὕδωρ υδωρ water
καὶ και and; even
ἀπέστρεψαν αποστρεφω turn away; alienate
τὰ ο the
ἀγγεῖα αγγειον container
αὐτῶν αυτος he; him
κενά κενος hollow; empty
14:3
וְ wᵊ וְ and
אַדִּ֣רֵיהֶ֔ם ʔaddˈirêhˈem אַדִּיר mighty
שָׁלְח֥וּ šālᵊḥˌû שׁלח send
צְעִירֵיהֶ֖םצעוריהם
*ṣᵊʕîrêhˌem צָעִיר little
לַ la לְ to
הַ the
מָּ֑יִם mmˈāyim מַיִם water
בָּ֣אוּ bˈāʔû בוא come
עַל־ ʕal- עַל upon
גֵּבִ֞ים gēvˈîm גֵּב pit
לֹא־ lō- לֹא not
מָ֣צְאוּ mˈāṣᵊʔû מצא find
מַ֗יִם mˈayim מַיִם water
שָׁ֤בוּ šˈāvû שׁוב return
כְלֵיהֶם֙ ḵᵊlêhˌem כְּלִי tool
רֵיקָ֔ם rêqˈām רֵיקָם with empty hands
בֹּ֥שׁוּ bˌōšû בושׁ be ashamed
וְ wᵊ וְ and
הָכְלְמ֖וּ hoḵlᵊmˌû כלם humiliate
וְ wᵊ וְ and
חָפ֥וּ ḥāfˌû חפה cover
רֹאשָֽׁם׃ rōšˈām רֹאשׁ head
14:3. maiores miserunt minores suos ad aquam venerunt ad hauriendum non invenerunt aquam reportaverunt vasa sua vacua confusi sunt et adflicti et operuerunt capita sua
The great ones sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: И теперь еще, когда в Иерусалиме иссякает вода, посылают за водою на колодезь Иова, к югу от Иерусалима, где обыкновенно бывает вода и в жаркое время.
Adam Clarke: Commentary on the Bible - 1831
14:3: Their nobles have sent their little ones - So general was this calamity, that the servants no longer attended to their lords, but every one was interested alone for himself; and the nobles of the land were obliged to employ their own children to scour the land, to see if any water could be found in the tanks or the pits. In the dearth in the time of Elijah, Ahab the king, and Obadiah his counselor, were obliged to traverse the land themselves, in order to find out water to keep their cattle alive. This and the three following verses give a lively but distressing picture of this dearth and its effects.
Albert Barnes: Notes on the Bible - 1834
14:3: Little ones - mean ones, the common people. The word is unique to Jeremiah Jer 48:4.
The pits - i. e., tanks for holding water.
Covered their heads - The sign of grief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: their nobles: Kg1 18:5, Kg1 18:6
pits: Jer 2:13; Kg1 17:7; Kg2 18:31; Joe 1:20; Amo 4:8
they were: Jer 2:26, Jer 2:27, Jer 20:11; Psa 40:14, Psa 109:29; Isa 45:16, Isa 45:17
covered: Jer 14:4; Sa2 15:30, Sa2 19:4; Est 6:12
Geneva 1599
14:3 And their nobles have sent their little ones to the waters: they came to the pits, [and] found no water; they returned with their vessels empty; they were ashamed and confounded, and (c) covered their heads.
(c) That is, with ashes in token of sorrow.
John Gill
14:3 And their nobles have sent their little ones to the waters,.... To places where water used to be; to the pools, the upper and the lower, particularly to the fountain of Shiloah, which, Jerom says, was the only one the city of Jerusalem used. The meaning either is, that the nobles in Jerusalem sent their own children to get water for them, they having no servants to attend them, these being put away because they could not support them, the famine being so sore; or rather that they sent their menial servants, their subjects, as the Targum renders it, to fetch them a little water to refresh themselves with:
they came to the pits and found no water; their servants came according to order to the pools and cisterns, or to the deep wells, and to such places where there used to be a great confluence of water, and plenty of it, but now they could find none:
they returned with their vessels empty; just as they came:
they were ashamed and confounded; either the servants that were sent, or rather their masters that sent them, when they saw them come with their empty vessels; having been looking out and longing for their return, expecting they would have brought water with them for their refreshment; but to their great disappointment and confusion brought none:
and covered their heads; as persons ashamed, or as mourners used to do, being full of anguish and distress because of the drought.
Robert Jamieson, A. R. Fausset and David Brown
14:3 little ones--rather, "their inferiors," that is, domestics.
pits--cisterns for collecting rain water, often met with in the East where there are no springs.
covered . . . heads-- (2Kings 15:30). A sign of humiliation and mourning.
14:414:4: Եւ գործ երկրին պակասեաց. զի ո՛չ եղեւ անձրեւ ՚ի վերայ երկրի. յամօթ եղեն մշակք, ծածկեցին զգլուխս իւրեանց[11164]։ [11164] Բազումք. Զի ոչ գոյր անձրեւ ՚ի վերայ։
4 Երկրագործութիւնը դադարեց, որովհետեւ հողն առանց անձրեւի մնաց. մշակներն ամօթահար եղան, ծածկեցին իրենց գլուխները:
4 Երկրի վրայ անձրեւ չըլլալուն պատճառով ու Գետինը ճաթելուն համար, Երկրագործները ամչցան եւ գլուխնին ծածկեցին։
[254]Եւ գործ երկրին պակասեաց``, զի ոչ գոյր անձրեւ ի վերայ երկրի, յամօթ եղեն մշակք, ծածկեցին զգլուխս իւրեանց:

14:4: Եւ գործ երկրին պակասեաց. զի ո՛չ եղեւ անձրեւ ՚ի վերայ երկրի. յամօթ եղեն մշակք, ծածկեցին զգլուխս իւրեանց[11164]։
[11164] Բազումք. Զի ոչ գոյր անձրեւ ՚ի վերայ։
4 Երկրագործութիւնը դադարեց, որովհետեւ հողն առանց անձրեւի մնաց. մշակներն ամօթահար եղան, ծածկեցին իրենց գլուխները:
4 Երկրի վրայ անձրեւ չըլլալուն պատճառով ու Գետինը ճաթելուն համար, Երկրագործները ամչցան եւ գլուխնին ծածկեցին։
zohrab-1805▾ eastern-1994▾ western am▾
14:414:4 Так как почва растрескалась оттого, что не было дождя на землю, то и земледельцы в смущении и покрывают свои головы.
14:4 καὶ και and; even τὰ ο the ἔργα εργον work τῆς ο the γῆς γη earth; land ἐξέλιπεν εκλειπω leave off; cease ὅτι οτι since; that οὐκ ου not ἦν ειμι be ὑετός υετος rain ᾐσχύνθησαν αισχυνω shame; ashamed γεωργοί γεωργος farmer ἐπεκάλυψαν επικαλυπτω conceal τὴν ο the κεφαλὴν κεφαλη head; top αὐτῶν αυτος he; him
14:4 בַּ ba בְּ in עֲב֤וּר ʕᵃvˈûr עֲבוּר way הָ hā הַ the אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil חַ֔תָּה ḥˈattā חתת be terrified כִּ֛י kˈî כִּי that לֹא־ lō- לֹא not הָיָ֥ה hāyˌā היה be גֶ֖שֶׁם ḡˌešem גֶּשֶׁם rain בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth בֹּ֥שׁוּ bˌōšû בושׁ be ashamed אִכָּרִ֖ים ʔikkārˌîm אִכָּר farmer חָפ֥וּ ḥāfˌû חפה cover רֹאשָֽׁם׃ rōšˈām רֹאשׁ head
14:4. propter terrae vastitatem quia non venit pluvia in terra confusi sunt agricolae operuerunt capita suaFor the destruction of the land, because there came no rain upon the earth, the husbandman were confounded, they covered their heads.
4. Because of the ground which is chapt, for that no rain hath been in the land, the plowmen are ashamed, they cover their heads.
Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads:

14:4 Так как почва растрескалась оттого, что не было дождя на землю, то и земледельцы в смущении и покрывают свои головы.
14:4
καὶ και and; even
τὰ ο the
ἔργα εργον work
τῆς ο the
γῆς γη earth; land
ἐξέλιπεν εκλειπω leave off; cease
ὅτι οτι since; that
οὐκ ου not
ἦν ειμι be
ὑετός υετος rain
ᾐσχύνθησαν αισχυνω shame; ashamed
γεωργοί γεωργος farmer
ἐπεκάλυψαν επικαλυπτω conceal
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτῶν αυτος he; him
14:4
בַּ ba בְּ in
עֲב֤וּר ʕᵃvˈûr עֲבוּר way
הָ הַ the
אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil
חַ֔תָּה ḥˈattā חתת be terrified
כִּ֛י kˈî כִּי that
לֹא־ lō- לֹא not
הָיָ֥ה hāyˌā היה be
גֶ֖שֶׁם ḡˌešem גֶּשֶׁם rain
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
בֹּ֥שׁוּ bˌōšû בושׁ be ashamed
אִכָּרִ֖ים ʔikkārˌîm אִכָּר farmer
חָפ֥וּ ḥāfˌû חפה cover
רֹאשָֽׁם׃ rōšˈām רֹאשׁ head
14:4. propter terrae vastitatem quia non venit pluvia in terra confusi sunt agricolae operuerunt capita sua
For the destruction of the land, because there came no rain upon the earth, the husbandman were confounded, they covered their heads.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: По чтению Duhm'a, начало стиха следует перевести так: "и обрабатывающие землю пришли в смущении так как не было дождя на земле".
Adam Clarke: Commentary on the Bible - 1831
14:4: The ground is chapt - The cracks in the earth before the descent of the rains are in some places a cubit wide, and deep enough to receive the greater part of a human body.
Albert Barnes: Notes on the Bible - 1834
14:4: Is chapt - Rather, is dismayed. "The ground" is used metaphorically for the people who until the ground.
In the earth - i. e., "in the land."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: the ground: Lev 26:19, Lev 26:20; Deu 28:23, Deu 28:24, Deu 29:23; Joe 1:19, Joe 1:20
the plowmen: Joe 1:11, Joe 1:17
John Gill
14:4 Because the ground is chapt,.... Through the violent heat of the sun, and want of rain; or, is broken (y); and crumbles into dust. The Targum is,
"because of sins, the inhabitants of the earth are broken:''
for there was no rain in the earth; this was the reason of the dearth, and of the famine, and why there was no water in the pits, and the ground was parched. It is to be understood of the land of Judea only, not of the whole earth:
the ploughmen were ashamed; because they could not work the earth with their plough; were obliged to sit still, could do no work, or go on with their husbandry; nothing could be done for want of rain: they covered their heads; as before; See Gill on Jer 14:3.
(y) "confracta", Schmidt; "attritam", Junius & Tremellius, Piscator.
14:514:5: Եղինք ՚ի վայրի ծնան, եւ թողին զծնունդս զի ո՛չ գոյր բանջար[11165]։ [11165] Ոմանք. Եւ եղինք ՚ի վայրի... եւ թողին զծնունդս իւրեանց։
5 Հանդում եղնիկները ձագ ծնեցին, սակայն թողեցին իրենց ձագերին, որովհետեւ բուսականութիւն չկար.
5 Քանզի եղնիկը դաշտի մէջ ծնաւ, Բայց խոտ չըլլալուն համար իր ձագը թողուց։
Եղինք ի վայրի ծնան, եւ թողին զծնունդս, զի ոչ գոյր բանջար:

14:5: Եղինք ՚ի վայրի ծնան, եւ թողին զծնունդս զի ո՛չ գոյր բանջար[11165]։
[11165] Ոմանք. Եւ եղինք ՚ի վայրի... եւ թողին զծնունդս իւրեանց։
5 Հանդում եղնիկները ձագ ծնեցին, սակայն թողեցին իրենց ձագերին, որովհետեւ բուսականութիւն չկար.
5 Քանզի եղնիկը դաշտի մէջ ծնաւ, Բայց խոտ չըլլալուն համար իր ձագը թողուց։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:5 Даже и лань рождает на поле и оставляет {детей}, потому что нет травы.
14:5 καὶ και and; even ἔλαφοι ελαφος in ἀγρῷ αγρος field ἔτεκον τικτω give birth; produce καὶ και and; even ἐγκατέλιπον εγκαταλειπω abandon; leave behind ὅτι οτι since; that οὐκ ου not ἦν ειμι be βοτάνη βοτανη pasturage; pasture
14:5 כִּ֤י kˈî כִּי that גַם־ ḡam- גַּם even אַיֶּ֨לֶת֙ ʔayyˈeleṯ אַיֶּלֶת doe בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field יָלְדָ֖ה yālᵊḏˌā ילד bear וְ wᵊ וְ and עָזֹ֑וב ʕāzˈôv עזב leave כִּ֥י kˌî כִּי that לֹֽא־ lˈō- לֹא not הָיָ֖ה hāyˌā היה be דֶּֽשֶׁא׃ dˈeše דֶּשֶׁא young grass
14:5. nam et cerva in agro peperit et reliquit quia non erat herbaYea, the hind also brought forth in the field, and left it, because there was no grass.
5. Yea, the hind also in the field calveth, and forsaketh , because there is no grass.
Yea, the hind also calved in the field, and forsook [it], because there was no grass:

14:5 Даже и лань рождает на поле и оставляет {детей}, потому что нет травы.
14:5
καὶ και and; even
ἔλαφοι ελαφος in
ἀγρῷ αγρος field
ἔτεκον τικτω give birth; produce
καὶ και and; even
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
ὅτι οτι since; that
οὐκ ου not
ἦν ειμι be
βοτάνη βοτανη pasturage; pasture
14:5
כִּ֤י kˈî כִּי that
גַם־ ḡam- גַּם even
אַיֶּ֨לֶת֙ ʔayyˈeleṯ אַיֶּלֶת doe
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
יָלְדָ֖ה yālᵊḏˌā ילד bear
וְ wᵊ וְ and
עָזֹ֑וב ʕāzˈôv עזב leave
כִּ֥י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
הָיָ֖ה hāyˌā היה be
דֶּֽשֶׁא׃ dˈeše דֶּשֶׁא young grass
14:5. nam et cerva in agro peperit et reliquit quia non erat herba
Yea, the hind also brought forth in the field, and left it, because there was no grass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Лань отличалась, по мнению древних (Bochart, Hier. 1663, I:893), особою нежностью к своим детенышам.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: Job 39:1-4; Psa 29:9
Geneva 1599
14:5 Yea, the hind also calved in the field, and forsook (d) [it], because there was no grass.
(d) Meaning, that the brute beasts for drought were compelled to forsake their young, contrary to nature, and to go seek water which they could not find.
John Gill
14:5 Yea, the hind also calved in the field,.... Or brought forth her young in the field; of which see Job 39:1, and which they sometimes did through fear, particularly when frightened with thunder and lightning; and which are common in a time of heat and drought, which is the case here; see Ps 29:9 of these sort of creatures there were great plenty in Judea and the parts adjacent. Aelianus (z) says, the harts in Syria are bred on the highest mountains, Amanus, Lebanon, and Carmel; which were mountains on the borders of the land of Canaan; and the flesh of these was much used for food by the Jews; see Deut 12:15,
and forsook it; which, as it is a loving creature to its mate, so very careful of its young, and provident for it, and nourishes it, as Pliny (a) observes. The reason of such uncommon usage follows:
because there was no grass; for the hind to feed upon, and so had no milk to suckle its young with; and therefore left it to seek for grass elsewhere, that it might have food for itself, and milk for its young.
(z) De Anima. l. 5. c. 56. (a) Nat. Hist. l. 8. c. 32.
John Wesley
14:5 The hind - Hinds use not to get their food in fields, but upon mountains and in wildernesses, but the drought was such, that these creatures came into the lower grounds, and there brought forth their young. The hinds are loving creatures and as all creatures love their young, so hinds especially; but their moisture being dried up, they could not suckle them, but were forced to leave them, running about to seek grass to eat.
Robert Jamieson, A. R. Fausset and David Brown
14:5 The brute creation is reduced to the utmost extremity for the want of food. The "hind," famed for her affection to her young, abandons them.
14:614:6: Եւ ցիռք ՚ի դաշտս ծծեցին զօդս իբրեւ զվիշապս. եւ սորեցին աչք իւրեանց զի ո՛չ գոյր խոտ։
6 ցիռերը դաշտերում վիշապների[71] պէս օդ ծծեցին, նրանց աչքերը դուրս ընկան, որովհետեւ խոտ չկար»:[71] 71. Եբրայերէն՝ շնագայլերի:
6 Վայրենի էշերը բլուրներու վրայ կայնեցան Եւ չագալներու պէս օդը ծծեցին։Աչքերնին տկարացաւ, վասն զի խոտ չկար։
Եւ ցիռք [255]ի դաշտս ծծեցին զօդս իբրեւ զվիշապս, եւ սորեցին աչք իւրեանց, զի ոչ գոյր խոտ:

14:6: Եւ ցիռք ՚ի դաշտս ծծեցին զօդս իբրեւ զվիշապս. եւ սորեցին աչք իւրեանց զի ո՛չ գոյր խոտ։
6 ցիռերը դաշտերում վիշապների[71] պէս օդ ծծեցին, նրանց աչքերը դուրս ընկան, որովհետեւ խոտ չկար»:
[71] 71. Եբրայերէն՝ շնագայլերի:
6 Վայրենի էշերը բլուրներու վրայ կայնեցան Եւ չագալներու պէս օդը ծծեցին։Աչքերնին տկարացաւ, վասն զի խոտ չկար։
zohrab-1805▾ eastern-1994▾ western am▾
14:614:6 И дикие ослы стоят на возвышенных местах и глотают, подобно шакалам, воздух; глаза их потускли, потому что нет травы.
14:6 ὄνοι ονος donkey ἄγριοι αγριος wild ἔστησαν ιστημι stand; establish ἐπὶ επι in; on νάπας ναπη draw; drag ἄνεμον ανεμος gale ἐξέλιπον εκλειπω leave off; cease οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτῶν αυτος he; him ὅτι οτι since; that οὐκ ου not ἦν ειμι be χόρτος χορτος grass; plant ἀπὸ απο from; away λαοῦ λαος populace; population ἀδικίας αδικια injury; injustice
14:6 וּ û וְ and פְרָאִים֙ fᵊrāʔîm פֶּרֶא zebra עָמְד֣וּ ʕāmᵊḏˈû עמד stand עַל־ ʕal- עַל upon שְׁפָיִ֔ם šᵊfāyˈim שְׁפִי track שָׁאֲפ֥וּ šāʔᵃfˌû שׁאף gasp ר֖וּחַ rˌûₐḥ רוּחַ wind כַּ ka כְּ as † הַ the תַּנִּ֑ים ttannˈîm תַּן jackal כָּל֥וּ kālˌû כלה be complete עֵינֵיהֶ֖ם ʕênêhˌem עַיִן eye כִּי־ kî- כִּי that אֵ֥ין ʔˌên אַיִן [NEG] עֵֽשֶׂב׃ ʕˈēśev עֵשֶׂב herb
14:6. et onagri steterunt in rupibus traxerunt ventum quasi dracones defecerunt oculi eorum quia non erat herbaAnd the wild asses stood upon the rocks, they snuffed up the wind like dragons, their eyes failed, because there was no grass.
6. And the wild asses stand on the bare heights, they pant for air like jackals; their eyes fail, because there is no herbage.
And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because [there was] no grass:

14:6 И дикие ослы стоят на возвышенных местах и глотают, подобно шакалам, воздух; глаза их потускли, потому что нет травы.
14:6
ὄνοι ονος donkey
ἄγριοι αγριος wild
ἔστησαν ιστημι stand; establish
ἐπὶ επι in; on
νάπας ναπη draw; drag
ἄνεμον ανεμος gale
ἐξέλιπον εκλειπω leave off; cease
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτῶν αυτος he; him
ὅτι οτι since; that
οὐκ ου not
ἦν ειμι be
χόρτος χορτος grass; plant
ἀπὸ απο from; away
λαοῦ λαος populace; population
ἀδικίας αδικια injury; injustice
14:6
וּ û וְ and
פְרָאִים֙ fᵊrāʔîm פֶּרֶא zebra
עָמְד֣וּ ʕāmᵊḏˈû עמד stand
עַל־ ʕal- עַל upon
שְׁפָיִ֔ם šᵊfāyˈim שְׁפִי track
שָׁאֲפ֥וּ šāʔᵃfˌû שׁאף gasp
ר֖וּחַ rˌûₐḥ רוּחַ wind
כַּ ka כְּ as
הַ the
תַּנִּ֑ים ttannˈîm תַּן jackal
כָּל֥וּ kālˌû כלה be complete
עֵינֵיהֶ֖ם ʕênêhˌem עַיִן eye
כִּי־ kî- כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
עֵֽשֶׂב׃ ʕˈēśev עֵשֶׂב herb
14:6. et onagri steterunt in rupibus traxerunt ventum quasi dracones defecerunt oculi eorum quia non erat herba
And the wild asses stood upon the rocks, they snuffed up the wind like dragons, their eyes failed, because there was no grass.
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Adam Clarke: Commentary on the Bible - 1831
14:6: Snuffed up the wind like dragons - תנים tannim here probably means the hippopotamus, who, after feeding under the water, is obliged to come to the surface in order to take in fresh draughts of air; or it may mean the wild asses.
Albert Barnes: Notes on the Bible - 1834
14:6: Like dragons - "Like jackals" Jer 9:11.
No grass - The keen sight of the wild donkey is well known, but they look around in vain for herb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: the wild: Jer 2:24; Job 39:5, Job 39:6
they: They sucked in the air, for want of water, to cool their internal heat.
their: Sa1 14:29; Lam 4:17, Lam 5:17; Joe 1:18
Geneva 1599
14:6 And the wild donkeys stood in the high places, they snuffed up the wind like (e) dragons; their eyes failed, because [there was] no grass.
(e) Who are so hot by nature, that they cannot be cooled by drinking water, but still gasp for the air to refresh them.
John Gill
14:6 And the wild asses did stand in the high places,.... To see where any grass was to be had, or where the wind blows more freely and cooly, to draw it in; as follows. The Targum renders it, "by the brooks"; and so Jarchi interprets it brooks of water; whither they came as usual to drink, and found them now dried up; and where they stood distressed and languishing, not knowing where to go for any:
they snuffed up the wind like dragons: which, being of a hot nature, open their mouths, and draw in the wind and air to cool them. Aelianus (b) reports of the dragons in Phrygia, that they open their mouths, and not only draw in the air, but even birds flying. The word used for dragons signifies large fishes, great whales; and some understand it of crocodiles, who will lift up their heads above water to refresh themselves with the air:
their eyes did fail; in looking about for grass; or for want of food, being quite starved and famished:
because there was no grass; for their food and nourishment. With great propriety is the herb or grass mentioned, this being the proper food of asses, as Aristotle (c) observes; and with which agrees the Scripture; which represents them as content when they have it; and as ranging about the mountains for it when they have none; being creatures very impatient of hunger and thirst; see Job 6:5 wherefore the Greek writers surname this animal dry and thirsty; and hence the lying story of Tacitus (d), concerning Moses and the children of Israel; who, he says, being ready to perish for want of water, Moses observed a flock of wild asses going from their pasture to a rock covered with trees, and followed them, taking it for herbage, and found large fountains of water. And very pertinently are their eyes said to fail for want of food, and the sight of them grow dim, which is more or less the case of all creatures in such circumstances; but the rather is this observed of the wild ass, because, as an Arabic writer (e) suggests, it is naturally very sharp and clear sighted.
(b) De Animal. l. 2. c. 21. (c) Hist. Animal. l. 8. c. 8. (d) Histor. l. 5. c. 3. (e) Damir apud Bochart. Hierozoic. par. 1. l. 3. c. 16. col. 878.
John Wesley
14:6 The wild asses - The wild asses wanting water, got upon high places, where was the coolest air, and sucked in the wind; and this it is said they did like dragons, of whom Aristotle and Pliny report, that they ordinarily stand upon high places sucking in the cool air.
Robert Jamieson, A. R. Fausset and David Brown
14:6 wild asses--They repair to "the high places" most exposed to the winds, which they "snuff in" to relieve their thirst.
dragons--jackals [HENDERSON].
eyes--which are usually most keen in detecting grass or water from the "heights," so much so that the traveller guesses from their presence that there must be herbage and water near; but now "their eyes fail." Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighborhood above the surrounding bushes, while with open jaws they drink in the air. These giant serpents originated the widely spread notions which typified the deluge and all destructive agents under the form of a dragon or monster serpent; hence, the dragon temples always near water, in Asia, Africa, and Britain; for example, at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters [KITTO, Biblical CyclopÃ&brvbr;dia].
14:714:7: Եթէ մե՛ղք մեր հակառակ կացին մեզ. դու Տէր արա՛ վասն անուանդ քոյ. զի բազում են մեղք մեր առաջի քո. քե՛զ մեղաք
7 Թէպէտ մեր մեղքերը կանգնեցին մեր դէմ, բայց դու, Տէ՛ր, վարուի՛ր յանուն քո անուան: Բազում են մեր մեղքերը քո առաջ.
7 Թէեւ մեր անօրէնութիւնները մեզի դէմ կը վկայեն, Մեր յանցանքները շատ են, Քեզի դէմ մեղք գործեցինք, Սակայն, ո՛վ Տէր, քու անուանդ համար ըրէ։
Եթէ մեղք մեր հակառակ կացին մեզ, դու, Տէր, արա վասն անուանդ քո. զի բազում են մեղք մեր առաջի քո. քեզ մեղաք:

14:7: Եթէ մե՛ղք մեր հակառակ կացին մեզ. դու Տէր արա՛ վասն անուանդ քոյ. զի բազում են մեղք մեր առաջի քո. քե՛զ մեղաք
7 Թէպէտ մեր մեղքերը կանգնեցին մեր դէմ, բայց դու, Տէ՛ր, վարուի՛ր յանուն քո անուան: Բազում են մեր մեղքերը քո առաջ.
7 Թէեւ մեր անօրէնութիւնները մեզի դէմ կը վկայեն, Մեր յանցանքները շատ են, Քեզի դէմ մեղք գործեցինք, Սակայն, ո՛վ Տէր, քու անուանդ համար ըրէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:714:7 Хотя беззакония наши свидетельствуют против нас, но Ты, Господи, твори с нами ради имени Твоего; отступничество наше велико, согрешили мы пред Тобою.
14:7 εἰ ει if; whether αἱ ο the ἁμαρτίαι αμαρτια sin; fault ἡμῶν ημων our ἀντέστησαν ανθιστημι resist ἡμῖν ημιν us κύριε κυριος lord; master ποίησον ποιεω do; make ἡμῖν ημιν us ἕνεκεν ενεκα for the sake of; on account of σοῦ σου of you; your ὅτι οτι since; that πολλαὶ πολυς much; many αἱ ο the ἁμαρτίαι αμαρτια sin; fault ἡμῶν ημων our ἐναντίον εναντιον next to; before σοῦ σου of you; your ὅτι οτι since; that σοὶ σοι you ἡμάρτομεν αμαρτανω sin
14:7 אִם־ ʔim- אִם if עֲוֹנֵ֨ינוּ֙ ʕᵃwōnˈênû עָוֹן sin עָ֣נוּ ʕˈānû ענה answer בָ֔נוּ vˈānû בְּ in יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH עֲשֵׂ֖ה ʕᵃśˌē עשׂה make לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name כִּֽי־ kˈî- כִּי that רַבּ֥וּ rabbˌû רבב be much מְשׁוּבֹתֵ֖ינוּ mᵊšûvōṯˌênû מְשׁוּבָה apostasy לְךָ֥ lᵊḵˌā לְ to חָטָֽאנוּ׃ ḥāṭˈānû חטא miss
14:7. si iniquitates nostrae responderunt nobis Domine fac propter nomen tuum quoniam multae sunt aversiones nostrae tibi peccavimusIf our iniquities have testified against us, O Lord, do thou it for thy name's sake, for our rebellions are many, we have sinned against thee.
7. Though our iniquities testify against us, work thou for thy name’s sake, O LORD: for our backslidings are many; we have sinned against thee.
O LORD, though our iniquities testify against us, do thou [it] for thy name' s sake: for our backslidings are many; we have sinned against thee:

14:7 Хотя беззакония наши свидетельствуют против нас, но Ты, Господи, твори с нами ради имени Твоего; отступничество наше велико, согрешили мы пред Тобою.
14:7
εἰ ει if; whether
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
ἡμῶν ημων our
ἀντέστησαν ανθιστημι resist
ἡμῖν ημιν us
κύριε κυριος lord; master
ποίησον ποιεω do; make
ἡμῖν ημιν us
ἕνεκεν ενεκα for the sake of; on account of
σοῦ σου of you; your
ὅτι οτι since; that
πολλαὶ πολυς much; many
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
ἡμῶν ημων our
ἐναντίον εναντιον next to; before
σοῦ σου of you; your
ὅτι οτι since; that
σοὶ σοι you
ἡμάρτομεν αμαρτανω sin
14:7
אִם־ ʔim- אִם if
עֲוֹנֵ֨ינוּ֙ ʕᵃwōnˈênû עָוֹן sin
עָ֣נוּ ʕˈānû ענה answer
בָ֔נוּ vˈānû בְּ in
יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH
עֲשֵׂ֖ה ʕᵃśˌē עשׂה make
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name
כִּֽי־ kˈî- כִּי that
רַבּ֥וּ rabbˌû רבב be much
מְשׁוּבֹתֵ֖ינוּ mᵊšûvōṯˌênû מְשׁוּבָה apostasy
לְךָ֥ lᵊḵˌā לְ to
חָטָֽאנוּ׃ ḥāṭˈānû חטא miss
14:7. si iniquitates nostrae responderunt nobis Domine fac propter nomen tuum quoniam multae sunt aversiones nostrae tibi peccavimus
If our iniquities have testified against us, O Lord, do thou it for thy name's sake, for our rebellions are many, we have sinned against thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-12: Пророк хотя и сознает, что Господь по справедливости наказывает иудеев за их грехи, но просит Бога простить их потому, что на народе иудейском наречено имя Божие. Однако Бог отказывает пророку в помиловании народа за крайнее нечестие последнего и даже возвещает иудеям новые наказания.
Adam Clarke: Commentary on the Bible - 1831
14:7: O Lord, though our iniquities testify against us - We deeply acknowledge that we have sinned, and deserve nothing but death. Yet act for thy name's sake - work in our behalf, that we perish not.
Albert Barnes: Notes on the Bible - 1834
14:7: Do thou it - Rather, "deal thou, act thou for Thy Name's sake, i. e., not according to the strict measure of right and wrong, but as a God merciful and gracious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: though: Isa 59:12; Hos 5:5, Hos 7:10
do: Jer 14:20, Jer 14:21; Deu 32:27; Jos 7:9; Psa 25:11, Psa 115:1; Eze 20:9, Eze 20:14, Eze 20:22; Dan 9:9, Dan 9:18, Dan 9:19; Eph 1:6, Eph 1:12
for our: Jer 2:19, Jer 3:6, Jer 5:6; Ezr 9:6, Ezr 9:7, Ezr 9:15; Neh 9:33, Neh 9:34; Dan 9:5-16
Carl Friedrich Keil and Franz Delitzsch
14:7
The prayer. - Jer 14:7. "If our iniquities testify against us, O Jahveh, deal Thou for Thy name's sake, for many are our backslidings; against Thee have we sinned. Jer 14:8. Thou hope of Israel, his Saviour in time of need, why wilt Thou be as a stranger in the land, like a wayfarer that hath put up to tarry for a night? Jer 14:9. Why wilt Thou be as a man astonied, as a mighty man that cannot help, and yet Thou art in the midst of us, Jahveh, and Thy name is named upon us - O leave us not!"
The prophet utters this prayer in the name of his people (cf. Jer 14:11). It begins with confession of sore transgression. Thus the chastisement which has befallen them they have deserved as a just punishment; but the Lord is besought to help for His name's sake, i.e., not: "for the sake of Thy honour, with which it is not consistent that contempt of Thy will should go unpunished" (Hitz.). This interpretation suits neither the idea of the name of God nor the context. The name of God is the manifestation of God's being. From Moses' time on, God, as Jahveh, has revealed Himself as the Redeemer and Saviour of the children of Israel, whom He had adopted to be His people, and as God, who is merciful and gracious, long-suffering, and of great goodness and faithfulness (Ex 34:6). As such He is besought to reveal Himself now that they confess their backsliding and sin, and seek His grace. Not for the sake of His honour in the eyes of the world, lest the heathen believe He has no power to help, as Graf holds, for all reference to the heathen nations is foreign to this connection; but He is entreated to help, not to belie the hope of His people, because Israel sets its hope in Him as Saviour in time of need (Jer 14:9). If by withholding rain He makes His land and people to pine, then He does not reveal Himself as the lord and owner of Judah, not as the God that dwells amidst His people; but He seems a stranger passing through the land, who sets up His tent there only to spend the night, who "feels no share in the weal and woe of the dwellers therein" (Hitz.). This is the meaning of the question in Jer 14:8. The ancient expositors take נטה elliptically, as in Gen 12:8 : that stretches out His tent to pass the night. Hitz., again, objects that the wayfarer does not drag a tent about with him, and, like Ew., takes this verb in the sense of swerve from the direct route, cf. 2Kings 2:19, 2Kings 2:21, etc. But the reason alleged is not tenable; since travellers did often carry their tents with them, and נטה, to turn oneself, is not used absolutely in the sig. to turn aside from the way, without the qualification: to the right or to the left. סוּר is in use for to turn aside to tarry, to turn in, Jer 15:5. We therefore abide by the old interpretation, since "swerve from the way" has here no suitable meaning.
Geneva 1599
14:7 (f) O LORD, though our iniquities testify against us, do thou [it] for thy name's sake: for our backslidings are many; we have sinned against thee.
(f) He shows the only way to remedy God's plagues, which is by true confession of our sins, and returning to him by repentance.
John Gill
14:7 O Lord, though our iniquities testify against us,.... That we deserve such judgments to be inflicted on us; and that God is righteous in bringing them; and we are altogether undeserving of the favour now about to be asked. These are the words of the prophet interceding for his people, and confessing their sins and his own:
do thou it for thy name's sake; that is, give rain; which was the thing wanted, and which none but God could give, Jer 14:22 though we are not worthy to have it done for our sakes, do it for thine own sake; for the honour and glory of thy name, of thy goodness, power, and faithfulness:
for our backslidings are many; and so had many witnesses against them; and which shows how unworthy they were, and that they had no reason to expect the mercy on their own account; and especially as it follows:
we have sinned against thee; as all sin is against God, contrary to his nature and will, and a transgression of his law; and what aggravates it is, that it is against him as a God of goodness, grace, and mercy.
John Wesley
14:7 Testify - That thou art righteous in what thou hast done. Do thou it - Do thou what we stand in need of; give us rain, though not for our sake, we deserve no such kindness from thee, yet for thy names sake: thy promise, or for thine honour and glory.
Robert Jamieson, A. R. Fausset and David Brown
14:7 do thou it--what we beg of Thee; interpose to remove the drought. Jeremiah pleads in the name of his nation (Ps 109:21). So "work for us," absolutely used (1Kings 14:6).
for thy name's sake--"for our backslidings are so many" that we cannot urge Thee for the sake of our doings, but for the glory of Thy name; lest, if Thou give us not aid, it should be said it was owing to Thy want of power (Josh 7:9; Ps 79:9; Ps 106:8; Is 48:9; Ezek 20:44). The same appeal to God's mercy, "for His name's sake," as our only hope, since our sin precludes trust in ourselves, occurs in Ps 25:11.
14:814:8: ակնկալութիւնդ Իսրայէլի։ Տէր փրկեա՛ զմեզ ՚ի ժամանակի չարեաց. ընդէ՞ր եղեր իբրեւ զպանդուխտ յերկրի. կամ իբրեւ զբնակ երկրի որ դառնայցէ յօթեվանս[11166]։ [11166] Ոմանք. Ընդէ՞ր եղեւ իբրեւ զօտար յերկրի։
8 մեղք ենք գործել քո հանդէպ, ո՛վ յոյսդ Իսրայէլի: Տէ՛ր, նեղութեան ժամին փրկի՛ր մեզ: Ինչո՞ւ երկրի վրայ պանդխտի պէս եղար կամ երկրի մի բնակչի պէս, որ իր իջեւանն է վերադառնում:
8 Ո՛վ Իսրայէլի Յոյսը՝ Նեղութեան ատեն անոր Փրկիչը՝ Ինչո՞ւ համար երկրի վրայ հիւրի պէս Ու գիշերները իջեւանող ճամբորդի պէս ըլլաս։
Ակնկալութիւնդ Իսրայելի, [256]Տէր, փրկեա զմեզ`` ի ժամանակի չարեաց, ընդէ՞ր եղեր իբրեւ զպանդուխտ յերկրի, կամ իբրեւ [257]զբնակ երկրի`` որ դառնայցէ յօթեվանս:

14:8: ակնկալութիւնդ Իսրայէլի։ Տէր փրկեա՛ զմեզ ՚ի ժամանակի չարեաց. ընդէ՞ր եղեր իբրեւ զպանդուխտ յերկրի. կամ իբրեւ զբնակ երկրի որ դառնայցէ յօթեվանս[11166]։
[11166] Ոմանք. Ընդէ՞ր եղեւ իբրեւ զօտար յերկրի։
8 մեղք ենք գործել քո հանդէպ, ո՛վ յոյսդ Իսրայէլի: Տէ՛ր, նեղութեան ժամին փրկի՛ր մեզ: Ինչո՞ւ երկրի վրայ պանդխտի պէս եղար կամ երկրի մի բնակչի պէս, որ իր իջեւանն է վերադառնում:
8 Ո՛վ Իսրայէլի Յոյսը՝ Նեղութեան ատեն անոր Փրկիչը՝ Ինչո՞ւ համար երկրի վրայ հիւրի պէս Ու գիշերները իջեւանող ճամբորդի պէս ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
14:814:8 Надежда Израиля, Спаситель его во время скорби! Для чего Ты как чужой в этой земле, как прохожий, который зашел переночевать?
14:8 ὑπομονὴ υπομονη endurance Ισραηλ ισραηλ.1 Israel κύριε κυριος lord; master καὶ και and; even σῴζεις σωζω save ἐν εν in καιρῷ καιρος season; opportunity κακῶν κακος bad; ugly ἵνα ινα so; that τί τις.1 who?; what? ἐγενήθης γινομαι happen; become ὡσεὶ ωσει as if; about πάροικος παροικος resident; foreigner ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ὡς ως.1 as; how αὐτόχθων αυτοχθων deviate; avoid εἰς εις into; for κατάλυμα καταλυμα lodging
14:8 מִקְוֵה֙ miqwˌē מִקְוֶה hope יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֹֽושִׁיעֹ֖ו mˈôšîʕˌô ישׁע help בְּ bᵊ בְּ in עֵ֣ת ʕˈēṯ עֵת time צָרָ֑ה ṣārˈā צָרָה distress לָ֤מָּה lˈāmmā לָמָה why תִֽהְיֶה֙ ṯˈihyeh היה be כְּ kᵊ כְּ as גֵ֣ר ḡˈēr גֵּר sojourner בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and כְ ḵᵊ כְּ as אֹרֵ֖חַ ʔōrˌēₐḥ ארח wander נָטָ֥ה nāṭˌā נטה extend לָ lā לְ to לֽוּן׃ lˈûn לין lodge
14:8. expectatio Israhel salvator eius in tempore tribulationis quare quasi colonus futurus es in terra et quasi viator declinans ad manendumO expectation of Israel, the Saviour thereof in time of trouble: why wilt thou be as a stranger in the land, and as a wayfaring man turning in to lodge?
8. O thou hope of Israel, the saviour thereof in the time of trouble, why shouldest thou be as a sojourner in the land, and as a wayfaring man that turneth aside to tarry for a night?
O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man [that] turneth aside to tarry for a night:

14:8 Надежда Израиля, Спаситель его во время скорби! Для чего Ты как чужой в этой земле, как прохожий, который зашел переночевать?
14:8
ὑπομονὴ υπομονη endurance
Ισραηλ ισραηλ.1 Israel
κύριε κυριος lord; master
καὶ και and; even
σῴζεις σωζω save
ἐν εν in
καιρῷ καιρος season; opportunity
κακῶν κακος bad; ugly
ἵνα ινα so; that
τί τις.1 who?; what?
ἐγενήθης γινομαι happen; become
ὡσεὶ ωσει as if; about
πάροικος παροικος resident; foreigner
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ὡς ως.1 as; how
αὐτόχθων αυτοχθων deviate; avoid
εἰς εις into; for
κατάλυμα καταλυμα lodging
14:8
מִקְוֵה֙ miqwˌē מִקְוֶה hope
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מֹֽושִׁיעֹ֖ו mˈôšîʕˌô ישׁע help
בְּ bᵊ בְּ in
עֵ֣ת ʕˈēṯ עֵת time
צָרָ֑ה ṣārˈā צָרָה distress
לָ֤מָּה lˈāmmā לָמָה why
תִֽהְיֶה֙ ṯˈihyeh היה be
כְּ kᵊ כְּ as
גֵ֣ר ḡˈēr גֵּר sojourner
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
כְ ḵᵊ כְּ as
אֹרֵ֖חַ ʔōrˌēₐḥ ארח wander
נָטָ֥ה nāṭˌā נטה extend
לָ לְ to
לֽוּן׃ lˈûn לין lodge
14:8. expectatio Israhel salvator eius in tempore tribulationis quare quasi colonus futurus es in terra et quasi viator declinans ad manendum
O expectation of Israel, the Saviour thereof in time of trouble: why wilt thou be as a stranger in the land, and as a wayfaring man turning in to lodge?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:8: O the hope of Israel - O thou who art the only object of the hope of this people.
The Savior thereof in time of trouble - Who hast never yet abandoned them that seek thee.
Why shouldest thou be as a stranger in the land - As one who has no interest in the prosperity and safety of the country.
And as a way-faring man - A traveler on his journey.
That turneth aside to tarry for a night? - Who stays the shortest time he can; and takes up his lodging in a tent or caravanserai, for the dead of the night, that he may pursue his journey by break of day. Instead of dwelling among us, thou hast scarcely paid the most transient visit to thy land. O come once more, and dwell among us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: the hope: Jer 17:13, Jer 50:7; Joe 3:16; Act 28:20; Ti1 1:1
saviour: Isa 43:3, Isa 43:11, Isa 45:15, Isa 45:21
in time: Psa 9:9, Psa 37:39, Psa 37:40, Psa 46:1, Psa 50:15, Psa 91:15, Psa 138:7; Co2 1:4, Co2 1:5
why: Psa 10:1
a wayfaring: Jdg 19:17
Geneva 1599
14:8 O the hope of Israel, his saviour in time of trouble, why shouldest thou be as a (g) stranger in the land, and as a wayfaring man [that] turneth aside to tarry for a night?
(g) That takes no care for us.
John Gill
14:8 O the hope of Israel,.... The author, object, ground, and foundation of hope of all good things, both here and hereafter; in whom Israel had been used to hope in times past, and had great encouragement so to do, Ps 130:7 or, "the expectation of Israel" (f); whom they looked for to come:
the Saviour thereof in time of trouble; the Saviour of all men in a way of providence, but especially of the true Israel of God, of them that believe; who, though they have their times of trouble and affliction, by reason of sin, Satan, and wicked men, and other things, yet the Lord saves and delivers them out of them all in due time:
why shouldest thou be as a stranger in the land; or, a "sojourner" (g); who abides but for a while; and it not being his native place, is not so solicitous for the welfare of it. Jerome interprets this of Christ when here on earth, who was as a stranger, and unknown by men; see Ps 69:9 and the other characters;
of the hope of Israel, and the Saviour, well agree with him, Ti1 1:1.
and as a wayfaring man; or "traveller" (h):
that turnest aside to tarry for a night? that turns into an inn to lodge there for a night, and that only; and so is unconcerned what becomes of it, or the people in it; he is only there for a night, and is gone in the morning. Thus the prophet represents the Lord by these metaphors, as if he was, or at least seemed, careless of his people; and therefore expostulates with him upon it, as the disciples with our Lord, Mk 4:38.
(f) "expectatio Israel", Pagninus, Montanus, Cocceius. (g) "quasi colonus", Grotius; "advena", Gataker. (h) "tanquam viator", Pagninus, Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
14:8 The reference is, not to the faith of Israel which had almost ceased, but to the promise and everlasting covenant of God. None but the true Israel make God their "hope." (Jer 17:13).
turneth aside to tarry--The traveller cares little for the land he tarries but a night in; but Thou hast promised to dwell always in the midst of Thy people (2Chron 33:7-8). MAURER translates, "spreadeth," namely, his tent.
14:914:9: Միթէ իցե՛ս իբրեւ զմարդ որ ննջէ՞. կամ իբրեւ զայր որ ո՛չ կարէ ապրեցուցանել. եւ դու ՚ի միջի մերում ես Տէր, եւ անուն քո կոչեցեալ է ՚ի վերայ մեր. մի՛ մոռանար զմեզ[11167]։ [11167] Ոմանք. Որպէս զմարդ որ ն՛՛... որ ոչ կարիցէ ապ՛՛։
9 Միթէ դու քնած մի մա՞րդ ես, կամ մի ա՞յր, որ զուրկ է փրկելու կարողութիւնից: Բայց դու, Տէ՛ր, մեր մէջ ես, եւ քո անունը դրուած է մեզ վրայ, մի՛ մոռացիր մեզ:
9 Ինչո՞ւ համար ապշած մարդու պէս Կամ ազատուելու կարողութիւն չունեցողի պէս ըլլաս։Բայց դո՛ւն, ո՛վ Տէր, մեր մէջ ես, Մենք քու անունովդ կոչուած ենք, ուստի Մեզ մի՛ թողուր»։
Միթէ իցե՞ս իբրեւ զմարդ [258]որ ննջէ``, կամ իբրեւ զայր որ ոչ կարէ ապրեցուցանել. եւ դու ի միջի մերում ես, Տէր, եւ անուն քո կոչեցեալ է ի վերայ մեր. մի՛ մոռանար զմեզ:

14:9: Միթէ իցե՛ս իբրեւ զմարդ որ ննջէ՞. կամ իբրեւ զայր որ ո՛չ կարէ ապրեցուցանել. եւ դու ՚ի միջի մերում ես Տէր, եւ անուն քո կոչեցեալ է ՚ի վերայ մեր. մի՛ մոռանար զմեզ[11167]։
[11167] Ոմանք. Որպէս զմարդ որ ն՛՛... որ ոչ կարիցէ ապ՛՛։
9 Միթէ դու քնած մի մա՞րդ ես, կամ մի ա՞յր, որ զուրկ է փրկելու կարողութիւնից: Բայց դու, Տէ՛ր, մեր մէջ ես, եւ քո անունը դրուած է մեզ վրայ, մի՛ մոռացիր մեզ:
9 Ինչո՞ւ համար ապշած մարդու պէս Կամ ազատուելու կարողութիւն չունեցողի պէս ըլլաս։Բայց դո՛ւն, ո՛վ Տէր, մեր մէջ ես, Մենք քու անունովդ կոչուած ենք, ուստի Մեզ մի՛ թողուր»։
zohrab-1805▾ eastern-1994▾ western am▾
14:914:9 Для чего Ты как человек изумленный, как сильный, не имеющий силы спасти? И однако же Ты, Господи, посреди нас, и Твое имя наречено над нами; не оставляй нас.
14:9 μὴ μη not ἔσῃ ειμι be ὥσπερ ωσπερ just as ἄνθρωπος ανθρωπος person; human ὑπνῶν υπνοω or; than ὡς ως.1 as; how ἀνὴρ ανηρ man; husband οὐ ου not δυνάμενος δυναμαι able; can σῴζειν σωζω save καὶ και and; even σὺ συ you ἐν εν in ἡμῖν ημιν us εἶ ειμι be κύριε κυριος lord; master καὶ και and; even τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπικέκληται επικαλεω invoke; nickname ἐφ᾿ επι in; on ἡμᾶς ημας us μὴ μη not ἐπιλάθῃ επιλανθανομαι forget ἡμῶν ημων our
14:9 לָ֤מָּה lˈāmmā לָמָה why תִֽהְיֶה֙ ṯˈihyeh היה be כְּ kᵊ כְּ as אִ֣ישׁ ʔˈîš אִישׁ man נִדְהָ֔ם niḏhˈām דהם surprise כְּ kᵊ כְּ as גִבֹּ֖ור ḡibbˌôr גִּבֹּור vigorous לֹא־ lō- לֹא not יוּכַ֣ל yûḵˈal יכל be able לְ lᵊ לְ to הֹושִׁ֑יעַ hôšˈîₐʕ ישׁע help וְ wᵊ וְ and אַתָּ֧ה ʔattˈā אַתָּה you בְ vᵊ בְּ in קִרְבֵּ֣נוּ qirbˈēnû קֶרֶב interior יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שִׁמְךָ֛ šimᵊḵˈā שֵׁם name עָלֵ֥ינוּ ʕālˌênû עַל upon נִקְרָ֖א niqrˌā קרא call אַל־ ʔal- אַל not תַּנִּחֵֽנוּ׃ ס tanniḥˈēnû . s נוח settle
14:9. quare futurus es velut vir vagus ut fortis qui non potest salvare tu autem in nobis es Domine et nomen tuum super nos invocatum est ne derelinquas nosWhy wilt thou be as a wandering man, as a mighty man that cannot save? but thou, O Lord, art among us, and thy name is called upon by us, forsake us not.
9. Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, art in the midst of us, and we are called by thy name; leave us not.
Why shouldest thou be as a man astonied, as a mighty man [that] cannot save? yet thou, O LORD, [art] in the midst of us, and we are called by thy name; leave us not:

14:9 Для чего Ты как человек изумленный, как сильный, не имеющий силы спасти? И однако же Ты, Господи, посреди нас, и Твое имя наречено над нами; не оставляй нас.
14:9
μὴ μη not
ἔσῃ ειμι be
ὥσπερ ωσπερ just as
ἄνθρωπος ανθρωπος person; human
ὑπνῶν υπνοω or; than
ὡς ως.1 as; how
ἀνὴρ ανηρ man; husband
οὐ ου not
δυνάμενος δυναμαι able; can
σῴζειν σωζω save
καὶ και and; even
σὺ συ you
ἐν εν in
ἡμῖν ημιν us
εἶ ειμι be
κύριε κυριος lord; master
καὶ και and; even
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐπικέκληται επικαλεω invoke; nickname
ἐφ᾿ επι in; on
ἡμᾶς ημας us
μὴ μη not
ἐπιλάθῃ επιλανθανομαι forget
ἡμῶν ημων our
14:9
לָ֤מָּה lˈāmmā לָמָה why
תִֽהְיֶה֙ ṯˈihyeh היה be
כְּ kᵊ כְּ as
אִ֣ישׁ ʔˈîš אִישׁ man
נִדְהָ֔ם niḏhˈām דהם surprise
כְּ kᵊ כְּ as
גִבֹּ֖ור ḡibbˌôr גִּבֹּור vigorous
לֹא־ lō- לֹא not
יוּכַ֣ל yûḵˈal יכל be able
לְ lᵊ לְ to
הֹושִׁ֑יעַ hôšˈîₐʕ ישׁע help
וְ wᵊ וְ and
אַתָּ֧ה ʔattˈā אַתָּה you
בְ vᵊ בְּ in
קִרְבֵּ֣נוּ qirbˈēnû קֶרֶב interior
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
שִׁמְךָ֛ šimᵊḵˈā שֵׁם name
עָלֵ֥ינוּ ʕālˌênû עַל upon
נִקְרָ֖א niqrˌā קרא call
אַל־ ʔal- אַל not
תַּנִּחֵֽנוּ׃ ס tanniḥˈēnû . s נוח settle
14:9. quare futurus es velut vir vagus ut fortis qui non potest salvare tu autem in nobis es Domine et nomen tuum super nos invocatum est ne derelinquas nos
Why wilt thou be as a wandering man, as a mighty man that cannot save? but thou, O Lord, art among us, and thy name is called upon by us, forsake us not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Изумленный т. е. лишившийся, вследствие какого-нибудь несчастного случая, способности рассуждать и наблюдать. — Твое имя наречено — см. VII:10.
Adam Clarke: Commentary on the Bible - 1831
14:9: Yet thou, O Lord, art in the midst of us - Thy ark, temple, and sacred rites, are all here; and thou thyself, who art every where present, art here also: but alas! thou dost not reveal thyself as the Father of mercies, who forgivest iniquity, transgression, and sin.
We are called by thy name; leave us not - Let us call thee our Father, and say thou to us, "Ye are my sons and daughters!" O leave us not!
Albert Barnes: Notes on the Bible - 1834
14:9: Astonied - The word may possibly mean "one who is taken by surprise and loses his presence of mind."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: cannot: Num 11:23, Num 14:15, Num 14:16; Psa 44:23-26; Isa 50:1, Isa 50:2, Isa 51:9, Isa 59:1
art: Exo 29:45, Exo 29:46; Lev 26:11, Lev 26:12; Deu 23:14; Psa 46:5; Isa 12:6; Zac 2:5; Co2 6:16; Rev 21:3
we are called by thy name: Heb. thy name is called upon us, Jer 15:16; Isa 63:19; Dan 9:18, Dan 9:19 *marg.
leave: Sa1 12:22; Psa 27:9; Heb 13:5
Carl Friedrich Keil and Franz Delitzsch
14:9
The pleader makes further appeal to God's almighty power. It is impossible that Jahveh can let Himself look like a man at his wit's end or a nerveless warrior, as He would seem to be if He should not give help to His people in their present need. Since the time of A. Schultens the ἁπ. λεγ. נדהם is rendered, after the Arab. dahama, to make an unforeseen attack, by stupefactus, attonitus, one who, by reason of a sudden mischance, has lost his presence of mind and is helpless. This is in keeping with the next comparison, that with a warrior who has no strength to help. The passage closes with an appeal to the relation of grace which Jahveh sustains towards His people. ואתּה comes in adversatively: yet art Thou in our midst, i.e., present to Thy people. Thy name is named upon us, i.e., Thou hast revealed Thyself to us in Thy being as God of salvation; see on Jer 7:10. אל־תּנּחנוּ, lit., lay us not down, i.e., let us not sink.
Geneva 1599
14:9 Why shouldest thou be as a man astonished, as (h) a mighty man [that] cannot save? yet thou, O LORD, [art] in the midst of us, and we are called by thy name; leave us not.
(h) That takes no care for us.
John Gill
14:9 Why shouldest thou be as a man astonied,.... Astonished, and so surprised as not to know what to say or do; or "asleep", as the Septuagint; taking no notice of us, and being altogether unconcerned what becomes of us; or, as one "dumb" (i); that will give no answer to our prayers:
as a mighty man that cannot save? who, though he is able to save, yet, through want of a heart or will, does not exert his power:
yet thou, O Lord, art in the midst of us; having his residence and dwelling in the temple at Jerusalem; and therefore was not a stranger and foreigner among them; and this carries in it an entreaty and an argument that he would not in his providence conduct towards them in such manner as though he was:
and we are called by thy name; the people of God, the Israel of God, and the like:
leave us not; in our distress and trouble, but deliver us out of it.
(i) "obmutefactus", Fosterus, Mercerus,
John Wesley
14:9 Astonished - In such disorder through some great passion, that he is able to do nothing. A mighty man - Like a man who in his own nature is strong, but through sickness so weakened, that he cannot put forth any strength for the succour of his friends. Yet - Yet (saith the prophet) thou art in the midst of us; of the whole land, according to what God had declared, Num 5:3, Num 35:34. Defile not the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the children of Israel.
Robert Jamieson, A. R. Fausset and David Brown
14:9 astonied--like a "mighty man," at other times able to help (Is 59:1), but now stunned by a sudden calamity so as to disappoint the hopes drawn from him.
art in the midst of us-- (Ex 29:45-46; Lev 26:11-12).
called by thy name-- (Dan 9:18-19) as Thine own peculiar people (Deut 9:29).
14:1014:10: Ա՛յսպէս ասէ Տէր ժողովրդեանդ այդմիկ. Ա՛յնպէս սիրեցին շարժել զոտս իւրեանց՝ եւ ո՛չ խնայեցին. եւ Աստուած ո՛չ հաճեցաւ ընդ նոսա. արդ յիշեսցէ զանիրաւութիւնս նոցա, եւ ա՛յց արասցէ մեղաց նոցա[11168]։ [11168] Ոմանք. Այսպէս սիրեցին շար՛՛։
10 Այսպէս է ասում Տէրն այդ ժողովրդին. «Այդպէս սիրեցին նրանք թափառել ու իրենք իրենց չխնայեցին». եւ Աստուած բարեհաճ չեղաւ նրանց հանդէպ. այժմ պիտի յիշի նրանց անիրաւութիւնները եւ պիտի պատժի նրանց իրենց մեղքերի համար:
10 Այսպէս կ’ըսէ Տէրը այս ժողովուրդին համար.«Անոնք աստանդական շրջիլը սիրեցին Եւ իրենց ոտքերը չզսպեցին։Տէրը անոնց չհաւնեցաւ. Ուստի անոնց անօրէնութիւնը պիտի յիշէ Ու անոնց մեղքերը պիտի պատժէ»։
Այսպէս ասէ Տէր ժողովրդեանդ այդմիկ. Այնպէս սիրեցին շարժել զոտս իւրեանց եւ ոչ խնայեցին. եւ [259]Աստուած ոչ հաճեցաւ ընդ նոսա. արդ յիշեսցէ զանիրաւութիւնս նոցա, եւ այց արասցէ մեղաց նոցա:

14:10: Ա՛յսպէս ասէ Տէր ժողովրդեանդ այդմիկ. Ա՛յնպէս սիրեցին շարժել զոտս իւրեանց՝ եւ ո՛չ խնայեցին. եւ Աստուած ո՛չ հաճեցաւ ընդ նոսա. արդ յիշեսցէ զանիրաւութիւնս նոցա, եւ ա՛յց արասցէ մեղաց նոցա[11168]։
[11168] Ոմանք. Այսպէս սիրեցին շար՛՛։
10 Այսպէս է ասում Տէրն այդ ժողովրդին. «Այդպէս սիրեցին նրանք թափառել ու իրենք իրենց չխնայեցին». եւ Աստուած բարեհաճ չեղաւ նրանց հանդէպ. այժմ պիտի յիշի նրանց անիրաւութիւնները եւ պիտի պատժի նրանց իրենց մեղքերի համար:
10 Այսպէս կ’ըսէ Տէրը այս ժողովուրդին համար.«Անոնք աստանդական շրջիլը սիրեցին Եւ իրենց ոտքերը չզսպեցին։Տէրը անոնց չհաւնեցաւ. Ուստի անոնց անօրէնութիւնը պիտի յիշէ Ու անոնց մեղքերը պիտի պատժէ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1014:10 Так говорит Господь народу сему: за то, что они любят бродить, не удерживают ног своих, за то Господь не благоволит к ним, припоминает ныне беззакония их и наказывает грехи их.
14:10 οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he ἠγάπησαν αγαπαω love κινεῖν κινεω stir; shake πόδας πους foot; pace αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἐφείσαντο φειδομαι spare; refrain καὶ και and; even ὁ ο the θεὸς θεος God οὐκ ου not εὐδόκησεν ευδοκεω satisfied ἐν εν in αὐτοῖς αυτος he; him νῦν νυν now; present μνησθήσεται μιμνησκω remind; remember τῶν ο the ἀδικιῶν αδικια injury; injustice αὐτῶν αυτος he; him
14:10 כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֗ה zzˈeh זֶה this כֵּ֤ן kˈēn כֵּן thus אָֽהֲבוּ֙ ʔˈāhᵃvû אהב love לָ lā לְ to נ֔וּעַ nˈûₐʕ נוע quiver רַגְלֵיהֶ֖ם raḡlêhˌem רֶגֶל foot לֹ֣א lˈō לֹא not חָשָׂ֑כוּ ḥāśˈāḵû חשׂך withhold וַ wa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH לֹ֣א lˈō לֹא not רָצָ֔ם rāṣˈām רצה like עַתָּה֙ ʕattˌā עַתָּה now יִזְכֹּ֣ר yizkˈōr זכר remember עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin וְ wᵊ וְ and יִפְקֹ֖ד yifqˌōḏ פקד miss חַטֹּאתָֽם׃ ס ḥaṭṭōṯˈām . s חַטָּאת sin
14:10. haec dicit Dominus populo huic qui dilexit movere pedes suos et non quievit et Domino non placuit nunc recordabitur iniquitatum eorum et visitabit peccata eorumThus saith the Lord to this people, that have loved to move their feet, and have not rested, and have not pleased the Lord: He will now remember their iniquities, and visit their sins.
10. Thus saith the LORD unto this people, Even so have they loved to wander; they have not refrained their feet: therefore the LORD doth not accept them; now will he remember their iniquity, and visit their sins.
Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins:

14:10 Так говорит Господь народу сему: за то, что они любят бродить, не удерживают ног своих, за то Господь не благоволит к ним, припоминает ныне беззакония их и наказывает грехи их.
14:10
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
ἠγάπησαν αγαπαω love
κινεῖν κινεω stir; shake
πόδας πους foot; pace
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἐφείσαντο φειδομαι spare; refrain
καὶ και and; even
ο the
θεὸς θεος God
οὐκ ου not
εὐδόκησεν ευδοκεω satisfied
ἐν εν in
αὐτοῖς αυτος he; him
νῦν νυν now; present
μνησθήσεται μιμνησκω remind; remember
τῶν ο the
ἀδικιῶν αδικια injury; injustice
αὐτῶν αυτος he; him
14:10
כֹּֽה־ kˈō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
כֵּ֤ן kˈēn כֵּן thus
אָֽהֲבוּ֙ ʔˈāhᵃvû אהב love
לָ לְ to
נ֔וּעַ nˈûₐʕ נוע quiver
רַגְלֵיהֶ֖ם raḡlêhˌem רֶגֶל foot
לֹ֣א lˈō לֹא not
חָשָׂ֑כוּ ḥāśˈāḵû חשׂך withhold
וַ wa וְ and
יהוָה֙ [yhwˌāh] יְהוָה YHWH
לֹ֣א lˈō לֹא not
רָצָ֔ם rāṣˈām רצה like
עַתָּה֙ ʕattˌā עַתָּה now
יִזְכֹּ֣ר yizkˈōr זכר remember
עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin
וְ wᵊ וְ and
יִפְקֹ֖ד yifqˌōḏ פקד miss
חַטֹּאתָֽם׃ ס ḥaṭṭōṯˈām . s חַטָּאת sin
14:10. haec dicit Dominus populo huic qui dilexit movere pedes suos et non quievit et Domino non placuit nunc recordabitur iniquitatum eorum et visitabit peccata eorum
Thus saith the Lord to this people, that have loved to move their feet, and have not rested, and have not pleased the Lord: He will now remember their iniquities, and visit their sins.
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins. 11 Then said the LORD unto me, Pray not for this people for their good. 12 When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence. 13 Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. 14 Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart. 15 Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed. 16 And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them.
The dispute between God and his prophet, in this chapter, seems to be like that between the owner and the dresser of the vineyard concerning the barren fig-tree, Luke xiii. 7. The justice of the owner condemns it to be cut down; the clemency of the dresser intercedes for a reprieve. Jeremiah had been earnest with God, in prayer, to return in mercy to this people. Now here,
I. God overrules the plea which he had offered in their favour, and shows him that it would not hold. In answer to it thus he says concerning this people, v. 10. He does not say, concerning my people, for he disowns them, because they had broken covenant with him. It is true they were called by his name, and had the tokens of his presence among them; but they had sinned, and provoked God to withdraw. This the prophet had owned, and had hoped to obtain mercy for them, notwithstanding this, through intercession and sacrifice; therefore God here tells him, 1. That they were not duly qualified for a pardon. The prophet had owned that their backslidings were many; and, though they were so, yet there was hope for them if they returned. But this people show no disposition at all to return; they have wandered, and they have loved to wander; their backslidings have been their choice and their pleasure, which should have been their shame and pain, and therefore they will be their ruin. They cannot expect God should take up his rest with them when they take such delight in going astray from him after their idols. It is not through necessity or inadvertency that they wander, but they love to wander. Sinners are wanderers from God; their wanderings forfeit God's favour, but it is their loving to wander that quite cuts them off from it. They were told what their wanderings would come to that one sin would hurry them on to another, and all to ruin; and yet they have not taken warning and refrained their feet. So far were they from returning to their God that neither his prophets nor his judgments could prevail upon them to give themselves the least check in a sinful pursuit. This is that for which God is now reckoning with them. When he denies them rain from heaven he is remembering their iniquity and visiting their sin; that is it for which their fruitful land is thus turned into barrenness. 2. That they had no reason to expect that the God they had rejected should accept them; no, not though they betook themselves to fasting and prayer and put themselves to the expense of burnt-offerings and sacrifice: The Lord doth not accept them, v. 10. He takes no pleasure in them (so the word is); for what pleasure can the holy God take in those that take pleasure in his rivals, in any service, in any society, rather than his? "When they fast (v. 12), which is a proper expression of repentance and reformation,--when they offer a burnt offering and an oblation, which was designed to be an expression of faith in a Mediator,--though their prayers be thus enforced, and offered up in those vehicles that used to be acceptable, yet, because they do not proceed from humble, penitent, and renewed hearts, but still they love to wander, therefore I will not hear their cry, be it ever so loud; nor will I accept them, neither their persons nor their performances." It had been long since declared, The sacrifice of the wicked is an abomination to the Lord; and those only are accepted that do well, Gen. iv. 7. 3. That they had forfeited all benefit by the prophet's prayers for them because they had not regarded his preaching to them. This is the meaning of that repeated prohibition given to the prophet (v. 11): Pray not thou for this people for their good, as before, ch. vii. 15; xi. 14. This did not forbid him thus to express his good-will to them (Moses continued to intercede for Israel after God had said, Let me alone, Exod. xxxii. 10), but it forbade them to expect any good effect from it as long as they turned away their ear from hearing the law. Thus was the doom of the impenitent ratified, as that of Saul's rejection was by that word to Samuel, When wilt thou cease to mourn for Saul? It therefore follows (v. 12), I will consume them, not only by this famine, but by the further sore judgments of sword and pestilence; for God has many arrows in his quiver, and those that will not be convinced and reclaimed by one shall be consumed by another.
II. The prophet offers another plea in excuse for the people's obstinacy, and it is but an excuse, but he was willing to say whatever their case would bear; it is this, That the prophets, who pretended a commission from heaven, imposed upon them, and flattered them with assurances of peace though they went on in their sinful way, v. 13. He speaks of it with lamentation: "Ah! Lord God, the poor people seem willing to take notice of what comes in thy name, and there are those who in thy name tell them that they shall not see the sword nor famine; and they say it as from thee, with all the gravity and confidence of prophets: I will continue you in this place, and will give you assured peace here, peace of truth. I tell them the contrary; but I am one against many, and every one is apt to credit that which makes for them; therefore, Lord, pity and spare them, for their leaders cause them to err." This excuse would have been of some weight if they had not had warning given them, before, of false prophets, and rules by which to distinguish them; so that if they were deceived it was entirely their own fault. But this teaches us, as far as we can with truth, to make the best of bad, and judge as charitably of others as their case will bear.
III. God not only overrules this plea, but condemns both the blind leaders and the blind followers to fall together into the ditch. 1. God disowns the flatteries (v. 14): They prophesy lies in my name. They had no commission from God to prophesy at all: I neither sent them, nor commanded them, nor spoke unto them. They never were employed to go on any errand at all from God; he never made himself known to them, much less by them to the people; never any word of the Lord came to them, no call, no warrant, no instruction, much less did he send them on this errand, to rock them asleep in security. No; men may flatter themselves, and Satan may flatter them, but God never does. It is a false vision, and a thing of nought. Note, What is false and groundless in vain and worthless. The vision that is not true, be it ever so pleasing, is good for nothing; it is the deceit of their heart, a spider's web spun out of their own bowels, and in it they think to shelter themselves, but it will be swept away in a moment and prove a great cheat. Those that oppose their own thoughts of God's word (God indeed says so, but they think otherwise) walk in the deceit of their heart, and it will be their ruin. 2. He passes sentence upon the flatterers, v. 15. As for the prophets, who put this abuse upon the people by telling them they shall have peace, and this affront upon God by telling them so in God's name, let them know that they shall have no peace themselves. They shall fall first by those very judgments which they have flattered others with the hopes of an exemption from. They undertook to warrant people that sword and famine should not be in the land; but it shall soon appear how little their warrants are good for, when they themselves shall be cut off by sword and famine. How should they secure others or foretel peace to them when they cannot secure themselves, nor have such a foresight of their own calamities as to get out of the way of them? Note, The sorest punishment await those who promise sinners impunity in their sinful ways. 3. He lays the flattered under the same doom: The people to whom they prophesy lies, and who willingly suffer themselves to be thus imposed upon, shall die by sword and famine, v. 16. Note, The unbelief of the deceived, with all the falsehood of the deceivers, shall not make the divine threatenings of no effect; sword and famine will come, whatever they say to the contrary; and those will be least safe that are most secure. Impenitent sinners will not escape the damnation of hell by saying that they can never believe there is such a thing, but will feel what they will not fear. It is threatened that this people shall not only fall by sword and famine, but that they shall be as it were hanged up in chains, as monuments of that divine justice which they set at defiance; their bodies shall be cast out, even in the streets of Jerusalem, which of all places, one would think, should be kept clear from such nuisances: there they shall lie unburied; their nearest relations, who should do them that last office of love, being so poor that they cannot afford it, or so weakened with hunger that they are not able to attend it, or so overwhelmed with grief that they have no heart to it, or so destitute of natural affection that they will not pay them so much respect. Thus will God pour their wickedness upon them, that is, the punishment of their wickedness; the full vials of God's wrath shall be poured upon them, to which they have made themselves obnoxious. Note, When sinners are overwhelmed with trouble they must in it see their own wickedness poured upon them. This refers to the wickedness both of the false prophets and of the people; the blind lead the blind, and both fall together into the ditch, where they will be miserable comforters one to another.
Adam Clarke: Commentary on the Bible - 1831
14:10: Thus have they loved to wander - And the measure of your iniquity being now full, ye must be punished.
Albert Barnes: Notes on the Bible - 1834
14:10: The answer is addressed to the people. Jeremiah had prayed as their representative, but he must not intercede: for to the same degree that God was determined to punish them, to the same degree (thus) they love to continue their offence." Compare Jer 15:6 note.
Therefore the Lord ... - Translate:
"And Yahweh hath no pleasure in them:
Now will He remember their iniquity and visit their sins."
Interference in their behalf is out of the question.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: have they: Jer 2:23-25, Jer 2:36, Jer 3:1, Jer 3:2, Jer 8:5; Hos 11:7, Hos 11:9
refrained: Jer 2:25; Psa 119:101
the Lord: Jer 6:20; Amo 5:22; Mal 1:8-13
he will: Jer 31:34, Jer 44:21, Jer 44:22; Sa1 15:2; Kg1 17:18; Psa 109:14, Psa 109:15; Hos 8:13, Hos 9:9; Heb 8:12
Carl Friedrich Keil and Franz Delitzsch
14:10
The Lord's answer. - Jer 14:10. "Thus saith Jahveh unto this people: Thus they loved to wander, their feet they kept not back; and Jahveh hath no pleasure in them, now will He remember their iniquities and visit their sins. Jer 14:11. And Jahveh hath said unto me: Pray not for this people for their good. Jer 14:12. When they fast, I hear not their cry; and when they bring burnt-offering and meat-offering, I have no pleasure in them; but by sword, and famine, and pestilence will I consume them. Jer 14:13. Then said I: Ah Lord Jahveh, behold, the prophets say to them, Ye shall see no sword, and famine shall not befall you, but assured peace give I in this place. Jer 14:14. And Jahveh said unto me: Lies do the prophets prophesy in my name: I have not sent them, nor commanded them, nor spoken to them; lying vision, and divination, and a thing of nought, and deceit of their heart they prophesy to you. Jer 14:15. Therefore thus saith Jahveh concerning the prophets that prophesy in my name, when I have not sent them, who yet say, Sword and famine shall not be in this land: By sword and famine shall these prophets perish. Jer 14:16. And the people to whom they prophesy shall lie cast out upon the streets of Jerusalem, by reason of the famine and of the sword, and none will bury them, them and their wives, their sons and their daughters; and I pour their wickedness upon them. Jer 14:17. And thou shalt say to them this word: Let mine eyes run down with tears day and night and let them not cease; for with a great breach is broken the virgin-daughter of my people, with a very grievous blow. Jer 14:18. If I go forth into the field, behold the slain with the sword; and if I come into the city, behold them that pine with famine; for prophet and priest pass into a land and know it not."
To the prophet's prayer the Lord answers in the first place, Jer 14:10, by pointing to the backsliding of the people, for which He is now punishing them. In the "thus they love," etc., lies a backward reference to what precedes. The reference is certainly not to the vain going for water (Jer 14:3), as Chr. B. Mich. and R. Salomo Haccohen thought it was; nor is it to the description of the animals afflicted by thirst, Jer 14:5 and Jer 14:6, in which Ng. finds a description of the passionate, unbridled lust after idolatry, the real and final cause of the ruin that has befallen Israel. Where could be the likeness between the wild ass's panting for breath and the wandering of the Jews? That to which the "thus" refers must be sought for in the body of the prayer to which Jahveh makes answer, as Ros. rightly saw. Not by any means in the fact that in Jer 14:9 the Jews prided themselves on being the people of God and yet went after false gods, so that God answered: ita amant vacillare, as good as to say: ita instabiles illos esse, ut nunc ab ipso, nunc ab aliis auxilium quaerant (Ros.); for נוּע cannot here mean the waving and swaying of reeds, but only the wandering after other gods, cf. Jer 2:23, Jer 2:31. This is shown by the addition: they kept not back their feet, cf. with Jer 2:25, where in the same reference the withholding of the feet is enjoined. Graf is right in referring huts to the preceding prayer: "Thus, in the same degree as Jahveh has estranged Himself from His people (cf. Jer 14:8 and Jer 14:9), have they estranged themselves from their God." They loved to wander after strange gods, and so have brought on themselves God's displeasure. Therefore punishment comes on them. The second clause of the verse is a reminiscence of Hos 8:13. - After mentioning the reason why He punishes Judah, the Lord in Jer 14:11. rejects the prayer of the prophet, because He will not hear the people's cry to Him. Neither by means of fasts nor sacrifice will they secure God's pleasure. The prophet's prayer implies that the people will humble themselves and turn to the Lord. Hence God explains His rejection of the prayer by saying that He will give no heed to the people's fasting and sacrifices. The reason of this appears from the context - namely, because they turn to Him only in their need, while their heart still cleaves to the idols, so that their prayers are but lip-service, and their sacrifices a soulless formality. The suffix in רצם refers not to the sacrifices, but, like that in רנּתם, to the Jews who, by bringing sacrifices, seek to win God's love. כּי, but, introducing the antithesis to "have no pleasure in them." The sword in battle, famine, and pestilence, at the siege of the cities, are the three means by which God designs to destroy the backsliding people; cf. Lev 26:25.
In spite of the rejection of his prayer, the prophet endeavours yet again to entreat God's favour for the people, laying stress, Jer 14:13, on the fact that they had been deceived and confirmed in their infatuation by the delusive forecastings of the false prophets who promised peace. Peace of truth, i.e., peace that rests on God's faithfulness, and so: assured peace will I give you. Thus spoke these prophets in the name of Jahveh; cf. on this Jer 4:10; Jer 5:12. Hitz. and Graf propose to change שׁלום אמת into שׁלום ואמת, acc. to Jer 33:6 and Is 39:8, because the lxx have ἀλήθειαν καὶ εἰρήνην. But none of the passages cited furnishes sufficient ground for this. In Jer 33:6 the lxx have rendered εἰρήνην καὶ πίστιν, in Is 39:8, εἰρήνη καὶ δικαιοσύνη; giving thereby a clear proof that we cannot draw from their rendering any certain inferences as to the precise words of the original text. Nor do the parallels prove anything, since in them the expression often varies in detail. But there can be no doubt that in the mouth of the pseudo-prophets "assured peace" is more natural than "peace and truth." But the Lord does not allow this excuse. He has not sent the prophets that so prophesy: they prophesy lying vision, divination, falsehood, and deceit, and shall themselves be destroyed by sword and famine. The cumulation of the words, "lying vision," etc., shows God's wrath and indignation at the wicked practices of these men. Graf wants to delete ו before אליל, and to couple אליל with קסם, so as to make one idea: prophecy of nought. For this he can allege none other than the erroneous reason that קסם, taken by itself, does not sufficiently correspond to "lying vision," inasmuch as, he says, it has not always a bad sense attached to it; whereas the fact is that it is nowhere used for genuine prophecy. The Chet. אלוּל and תּרמוּת are unusual formations, for which the usual forms are substituted in the Keri. Deceit of their heart is not self-deceit, but deceit which their heart has devised; cf. Jer 23:26. But the people to whom these prophets prophesied are to perish by sword and famine, and to lie unburied in the streets of Jerusalem; cf. Jer 8:2; Jer 16:4. They are not therefore held excused because false prophets told them lies, for they have given credit to these lies, lies that flattered their sinful passions, and have not been willing to hear or take to heart the word of the true prophets, who preached repentance and return to God.
(Note: The Berleburg Bible says: "They wish to have such teachers, and even to bring it about that there shall be so many deceiving workers, because they can hardly even endure or listen to the upright ones. That is the reason why it is to go no better with them than we see it is." Calvin too has suggested the doubt: posset tamen videri parum humaniter agere Deus, quod tam duras paenas infligit miseris hominibus, qui aliunde decepti sunt, and has then given the true solution: certum est, nisi ultro mundus appeteret mendacia, non tantam fore efficaciam diaboli ad fallendum. Quod igitur ita rapiuntur homines ad imposturas, hoc fit eorum culpa, quoniam magis propensi sunt ad vanitatem, quam ut se Deo et verbo ejus subjiciant.)
To Hitz. it seems surprising that, in describing the punishment which is to fall on seducers and seduced, there should not be severer judgment, in words at least, levelled against the seducers as being those involved in the deeper guilt; whereas the very contrary is the case in the Hebrew text. Hitz. further proposes to get rid of this discrepancy by conjectures founded on the lxx, yet without clearly informing us how we are to read. But the difficulty solves itself as soon as we pay attention to the connection. The portion of the discourse before us deals with the judgment which is to burst on the godless people, in the course of which those who had seduced the people are only casually mentioned. For the purpose in hand, it was sufficient to say briefly of the seducers that they too should perish by sword and famine who affirmed that these punishments should not befall the people, whereas it was necessary to set before the people the terrors of this judgment in all their horror, in order not to fail of effect. With the reckoning of the various classes of persons: they, their wives, etc., cf. the account of their participation in idolatry, Jer 7:18. Hitz. rightly paraphrases ושׁפכתּי: and in this wise will I pour out. רעתם, not: the calamity destined for them, but: their wickedness which falls on them with its consequences, cf. Jer 2:19, Hos 9:15, for propheta videtur causam reddere, cur Deus horribile illud judicium exequi statuerit contra Judaeos, nempe quoniam digni erant tali mercede (Calv.).
John Gill
14:10 Thus saith the Lord unto this people,.... Instead of answering the prophet directly and immediately, he first speaks to the people, and observes their sin is the cause of his conduct; and whom he does not vouchsafe to call his people; they having broken covenant with him, and so notoriously backslidden from him; but this people, this wicked and worthless people:
thus have they loved to wander; from the Lord, and out of the way of their duty, to Egypt and Assyria for help, and after strange gods, and the worship of them; and this they chose and delighted in; it arose from corrupt affections and a depraved heart:
they have not refrained their feet; from going into other lands, or into the temples of idols; wherefore, it ought not to be wondered at that the Lord was as a stranger in their land, and as a wayfaring man that tarried for a night; and hence it was that they should have enough of wandering to and fro, since they loved it; in seeking for water in their own land, and by their being carried captive into others; so the Targum,
"as they loved, so will I take vengeance on them, to cause them to be carried captive from the land of the house of my majesty; and as they have delighted themselves in the worship of idols, and from the house of my sanctuary have not refrained their feet, therefore before the Lord there is no delight in them:''
therefore the Lord doth not accept them; has no favour for them, no pleasure in them; does not accept either their persons or their services:
he will now remember their iniquity; their idolatry; their trust in others, and distrust of him; which might seem to be forgotten because he had taken no notice of them, in a providential way, to correct for them; but now he would let them know that they were had in remembrance, by causing his judgments to come upon them for them: this stands opposed to the forgiveness of sin; when God forgives sin he remembers it no more; but when he does not, but punishes for it, then he is said to remember it: and visit their; sins; or them for their sins; that is, punish them.
John Wesley
14:10 Thus - Here begins the answer to the prophet's complaint and prayer in the nine first verses. The substance is, that for their manifold sins, he was resolved to punish them. They loved - They have been fond of their idols, and they have persisted in those sinful courses, notwithstanding all counsels.
Robert Jamieson, A. R. Fausset and David Brown
14:10 Jehovah's reply to the prayer (Jer 14:7-9; Jer 2:23-25).
Thus--So greatly.
loved-- (Jer 5:31).
not refrained . . . feet--They did not obey God's command; "withhold thy foot" (Jer 2:25), namely, from following after idols.
remember . . . iniquity-- (Hos 8:13; Hos 9:9). Their sin is so great, God must punish them.
14:1114:11: Եւ ասէ ցիս Տէր. Մի՛ կար յաղօթս վասն ժողովրդեանն այնորիկ ՚ի բարիս[11169]։ [11169] Ոմանք. Վասն ժողովրդեանդ այդմիկ ՚ի բա՛՛։
11 Տէրն ինձ ասում է. «Այն ժողովրդին բարիք անելու համար մի՛ աղօթիր:
11 Եւ Տէրը ինծի ըսաւ.«Այս ժողովուրդին բարօրութեան համար աղօթք մի՛ ըներ։
Եւ ասէ ցիս Տէր. Մի՛ կար յաղօթս վասն ժողովրդեանն այնորիկ ի բարիս:

14:11: Եւ ասէ ցիս Տէր. Մի՛ կար յաղօթս վասն ժողովրդեանն այնորիկ ՚ի բարիս[11169]։
[11169] Ոմանք. Վասն ժողովրդեանդ այդմիկ ՚ի բա՛՛։
11 Տէրն ինձ ասում է. «Այն ժողովրդին բարիք անելու համար մի՛ աղօթիր:
11 Եւ Տէրը ինծի ըսաւ.«Այս ժողովուրդին բարօրութեան համար աղօթք մի՛ ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1114:11 И сказал мне Господь: ты не молись о народе сем во благо ему.
14:11 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me μὴ μη not προσεύχου προσευχομαι pray περὶ περι about; around τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he εἰς εις into; for ἀγαθά αγαθος good
14:11 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to אַל־ ʔal- אַל not תִּתְפַּלֵּ֛ל tiṯpallˈēl פלל pray בְּעַד־ bᵊʕaḏ- בַּעַד distance הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לְ lᵊ לְ to טֹובָֽה׃ ṭôvˈā טֹובָה what is good
14:11. et dixit Dominus ad me noli orare pro populo isto in bonumAnd the Lord said to me: Pray not for this people for their good.
11. And the LORD said unto me, Pray not for this people for good.
Then said the LORD unto me, Pray not for this people for [their] good:

14:11 И сказал мне Господь: ты не молись о народе сем во благо ему.
14:11
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
μὴ μη not
προσεύχου προσευχομαι pray
περὶ περι about; around
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
εἰς εις into; for
ἀγαθά αγαθος good
14:11
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֑י ʔēlˈāy אֶל to
אַל־ ʔal- אַל not
תִּתְפַּלֵּ֛ל tiṯpallˈēl פלל pray
בְּעַד־ bᵊʕaḏ- בַּעַד distance
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
לְ lᵊ לְ to
טֹובָֽה׃ ṭôvˈā טֹובָה what is good
14:11. et dixit Dominus ad me noli orare pro populo isto in bonum
And the Lord said to me: Pray not for this people for their good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:11: Pray not for this people - They are ripe for destruction, intercede not for them. O, how dreadful is the state of that people in reference to whom the Lord says to his ministers, Pray not for them; or, what amounts nearly to a prohibition, withholds from his ministers the spirit of prayer and intercession in behalf of the people!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: Jer 7:16, Jer 11:14, Jer 15:1; Exo 32:32-34
Geneva 1599
14:11 Then said the LORD to me, (i) Pray not for this people for [their] good.
(i) Read (Jer 7:16, Jer 11:14).
John Gill
14:11 Then said the Lord unto me,.... To the prophet; now the Lord gives a more direct answer to him, and to his prayers and intercession for the people; which he forbids, saying,
pray not for this people for their good; or "for good things", as the Septuagint; for rain, that the famine might cease; and for deliverance from their enemies, that they might not go into captivity; for these things were determined upon by the Lord: he does not forbid him praying at all for them, or for their repentance and reformation; or for spiritual good things for them, for eternal life and salvation for the remnant of his own people among them; but not for external good things for the bulk of them.
Robert Jamieson, A. R. Fausset and David Brown
14:11 (Jer 7:16; Ex 32:10).
14:1214:12: Զի թէ պահեսցեն, ո՛չ լուայց խնդրուածոց նոցա. եւ եթէ մատուսցեն ողջակէզս եւ զոհս՝ ո՛չ հաճեցայց ընդ այն. զի սրով եւ սովով եւ մահուամբ սպառեցից զնոսա[11170]։ [11170] Ոմանք. Խնդրուածաց նոցա։
12 Եթէ ծոմ էլ պահեն, ես չեմ լսելու նրանց խնդրանքները. եթէ ողջակէզներ ու զոհեր մատուցեն, դրան էլ հաճութիւն ցոյց չեմ տալու. սրով, սովով ու մահով պիտի սպառեմ նրանց»:
12 Եթէ անոնք ծոմ պահեն, Անոնց աղաղակին մտիկ պիտի չընեմ Ու եթէ ողջակէզ կամ զոհ մատուցանեն, Զանոնք պիտի չընդունիմ. Հապա սուրով, սովով եւ ժանտախտով Պիտի սպառեմ զանոնք»։
Զի թէ պահեսցեն, ոչ լուայց խնդրուածոց նոցա. եւ եթէ մատուսցեն ողջակէզս եւ զոհս` ոչ հաճեցայց ընդ այն. զի սրով եւ սովով եւ մահուամբ սպառեցից զնոսա:

14:12: Զի թէ պահեսցեն, ո՛չ լուայց խնդրուածոց նոցա. եւ եթէ մատուսցեն ողջակէզս եւ զոհս՝ ո՛չ հաճեցայց ընդ այն. զի սրով եւ սովով եւ մահուամբ սպառեցից զնոսա[11170]։
[11170] Ոմանք. Խնդրուածաց նոցա։
12 Եթէ ծոմ էլ պահեն, ես չեմ լսելու նրանց խնդրանքները. եթէ ողջակէզներ ու զոհեր մատուցեն, դրան էլ հաճութիւն ցոյց չեմ տալու. սրով, սովով ու մահով պիտի սպառեմ նրանց»:
12 Եթէ անոնք ծոմ պահեն, Անոնց աղաղակին մտիկ պիտի չընեմ Ու եթէ ողջակէզ կամ զոհ մատուցանեն, Զանոնք պիտի չընդունիմ. Հապա սուրով, սովով եւ ժանտախտով Պիտի սպառեմ զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1214:12 Если они будут поститься, Я не услышу вопля их; и если вознесут всесожжение и дар, не приму их; но мечом и голодом, и моровою язвою истреблю их.
14:12 ὅτι οτι since; that ἐὰν εαν and if; unless νηστεύσωσιν νηστευω fast οὐκ ου not εἰσακούσομαι εισακουω heed; listen to τῆς ο the δεήσεως δεησις petition αὐτῶν αυτος he; him καὶ και and; even ἐὰν εαν and if; unless προσενέγκωσιν προσφερω offer; bring to ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even θυσίας θυσια immolation; sacrifice οὐκ ου not εὐδοκήσω ευδοκεω satisfied ἐν εν in αὐτοῖς αυτος he; him ὅτι οτι since; that ἐν εν in μαχαίρᾳ μαχαιρα short sword καὶ και and; even ἐν εν in λιμῷ λιμος famine; hunger καὶ και and; even ἐν εν in θανάτῳ θανατος death ἐγὼ εγω I συντελέσω συντελεω consummate; finish αὐτούς αυτος he; him
14:12 כִּ֣י kˈî כִּי that יָצֻ֗מוּ yāṣˈumû צום fast אֵינֶ֤נִּי ʔênˈennî אַיִן [NEG] שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear אֶל־ ʔel- אֶל to רִנָּתָ֔ם rinnāṯˈām רִנָּה cry of joy וְ wᵊ וְ and כִ֧י ḵˈî כִּי that יַעֲל֛וּ yaʕᵃlˈû עלה ascend עֹלָ֥ה ʕōlˌā עֹלָה burnt-offering וּ û וְ and מִנְחָ֖ה minḥˌā מִנְחָה present אֵינֶ֣נִּי ʔênˈennî אַיִן [NEG] רֹצָ֑ם rōṣˈām רצה like כִּ֗י kˈî כִּי that בַּ ba בְּ in † הַ the חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger וּ û וְ and בָ vā בְּ in † הַ the רָעָ֣ב rāʕˈāv רָעָב hunger וּ û וְ and בַ va בְּ in † הַ the דֶּ֔בֶר ddˈever דֶּבֶר pest אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i מְכַלֶּ֥ה mᵊḵallˌeh כלה be complete אֹותָֽם׃ ס ʔôṯˈām . s אֵת [object marker]
14:12. cum ieiunaverint non exaudiam preces eorum et si obtulerint holocaustomata et victimas non suscipiam ea quoniam gladio et fame et peste ego consumam eosWhen they fast I will not hear their prayers: and if they offer holocausts and victims, I will not receive them: for I will consume them by the sword, and by famine, and by the pestilence.
12. When they fast, I will not hear their cry; and when they offer burnt offering and oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence;
When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence:

14:12 Если они будут поститься, Я не услышу вопля их; и если вознесут всесожжение и дар, не приму их; но мечом и голодом, и моровою язвою истреблю их.
14:12
ὅτι οτι since; that
ἐὰν εαν and if; unless
νηστεύσωσιν νηστευω fast
οὐκ ου not
εἰσακούσομαι εισακουω heed; listen to
τῆς ο the
δεήσεως δεησις petition
αὐτῶν αυτος he; him
καὶ και and; even
ἐὰν εαν and if; unless
προσενέγκωσιν προσφερω offer; bring to
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
θυσίας θυσια immolation; sacrifice
οὐκ ου not
εὐδοκήσω ευδοκεω satisfied
ἐν εν in
αὐτοῖς αυτος he; him
ὅτι οτι since; that
ἐν εν in
μαχαίρᾳ μαχαιρα short sword
καὶ και and; even
ἐν εν in
λιμῷ λιμος famine; hunger
καὶ και and; even
ἐν εν in
θανάτῳ θανατος death
ἐγὼ εγω I
συντελέσω συντελεω consummate; finish
αὐτούς αυτος he; him
14:12
כִּ֣י kˈî כִּי that
יָצֻ֗מוּ yāṣˈumû צום fast
אֵינֶ֤נִּי ʔênˈennî אַיִן [NEG]
שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear
אֶל־ ʔel- אֶל to
רִנָּתָ֔ם rinnāṯˈām רִנָּה cry of joy
וְ wᵊ וְ and
כִ֧י ḵˈî כִּי that
יַעֲל֛וּ yaʕᵃlˈû עלה ascend
עֹלָ֥ה ʕōlˌā עֹלָה burnt-offering
וּ û וְ and
מִנְחָ֖ה minḥˌā מִנְחָה present
אֵינֶ֣נִּי ʔênˈennî אַיִן [NEG]
רֹצָ֑ם rōṣˈām רצה like
כִּ֗י kˈî כִּי that
בַּ ba בְּ in
הַ the
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
וּ û וְ and
בָ בְּ in
הַ the
רָעָ֣ב rāʕˈāv רָעָב hunger
וּ û וְ and
בַ va בְּ in
הַ the
דֶּ֔בֶר ddˈever דֶּבֶר pest
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
מְכַלֶּ֥ה mᵊḵallˌeh כלה be complete
אֹותָֽם׃ ס ʔôṯˈām . s אֵת [object marker]
14:12. cum ieiunaverint non exaudiam preces eorum et si obtulerint holocaustomata et victimas non suscipiam ea quoniam gladio et fame et peste ego consumam eos
When they fast I will not hear their prayers: and if they offer holocausts and victims, I will not receive them: for I will consume them by the sword, and by famine, and by the pestilence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:12: Their cry i. e - prayer offered aloud.
Oblation - A meat-offering Lev 2:1.
The sword, famine, and pestilence - The two latter ever follow upon the track of the first Eze 5:12, and by these God will consume them, yet so as to leave a remnant. The chastisement, which crushes those who harden themselves against it, purifies the penitent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: they fast: Jer 11:11; Pro 1:28, Pro 28:9; Isa 1:15, Isa 58:3; Eze 8:18; Mic 3:4; Zac 7:13
and when: Jer 6:20, Jer 7:21, Jer 7:22; Pro 15:8, Pro 21:27; Isa 1:11-15
but: Jer 9:16, Jer 15:2, Jer 15:3, Jer 16:4, Jer 21:7-9, Jer 24:10, Jer 29:17, Jer 29:18; Eze 5:12-17, Eze 14:21
John Gill
14:12 When they fast, I will not hear their cry,.... Or, "though they fast" (k); very probably on account of the want of rain, and the dearth or famine, a fast was proclaimed; see Jer 36:9, when they prayed and cried aloud, and made a great noise; but their prayers being hypocritical, and not arising from a pure heart, or offered up in faith and love, were not heard and accepted by the Lord:
and when they offer burnt offerings and an oblation; or a meat or bread offering, which went along with the burnt offering; thinking by those outward things to atone for their sins, without true repentance for them, or faith in the atoning sacrifice of Christ:
I will not accept them; neither their offerings, nor their persons:
but I will consume them by the sword, and by the famine, and by the pestilence; the Lord not only determines the continuance of the famine, notwithstanding the prayers of the prophet; but adds two other judgments, the sword and pestilence, by which he was resolved to consume them; and therefore it was to no purpose to pray to him on their behalf, he was inexorable.
(k) "quamvis jejunant", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
14:12 not hear--because their prayers are hypocritical: their hearts are still idolatrous. God never refuses to hear real prayer (Jer 7:21-22; Prov 1:28; Is 1:15; Is 58:3).
sword . . . famine . . . pestilence--the three sorest judgments at once; any one of which would be enough for their ruin (2Kings 24:12-13).
14:1314:13: Եւ ասեմ. Ո՛վ՝ որ եսդ Տէր Տէր. ահա մարգարէքն ասեն նոցա՝ թէ ո՛չ տեսջիք զսուր, եւ սով՝ ո՛չ եղիցի ՚ի միջի ձերում. զի ճշմարտութիւն եւ խաղաղութիւն տացի ՚ի վերայ երկրի, եւ ՚ի տեղւոջդ յայդմիկ։
13 Իսկ ես ասում եմ. «Ո՛վ դու, որ Տէր Աստուած ես, ահա մարգարէներն ասում են նրանց, թէ՝ “Սուր չէք տեսնելու, սով չի լինելու ձեր մէջ, քանզի ճշմարտութիւն ու խաղաղութիւն պիտի շնորհուեն երկրի եւ այդ տեղի վրայ”»:
13 Ու ես ըսի. «Աւա՜ղ, ո՛վ Տէր Եհովա, Ահա մարգարէները անոնց կ’ըսեն.‘Սուր պիտի չտեսնէք Ու ձեր մէջ սով պիտի չըլլայ, Հապա ձեզի այս տեղ խաղաղութիւն պիտի տամ’»։
Եւ ասեմ. Ո՜վ, որ եսդ Տէր Տէր, ահա մարգարէքն ասեն նոցա թէ` Ոչ տեսջիք զսուր, եւ սով ոչ եղիցի ի միջի ձերում, զի [260]ճշմարտութիւն եւ խաղաղութիւն տացի ի վերայ երկրի, եւ`` ի տեղւոջդ յայդմիկ:

14:13: Եւ ասեմ. Ո՛վ՝ որ եսդ Տէր Տէր. ահա մարգարէքն ասեն նոցա՝ թէ ո՛չ տեսջիք զսուր, եւ սով՝ ո՛չ եղիցի ՚ի միջի ձերում. զի ճշմարտութիւն եւ խաղաղութիւն տացի ՚ի վերայ երկրի, եւ ՚ի տեղւոջդ յայդմիկ։
13 Իսկ ես ասում եմ. «Ո՛վ դու, որ Տէր Աստուած ես, ահա մարգարէներն ասում են նրանց, թէ՝ “Սուր չէք տեսնելու, սով չի լինելու ձեր մէջ, քանզի ճշմարտութիւն ու խաղաղութիւն պիտի շնորհուեն երկրի եւ այդ տեղի վրայ”»:
13 Ու ես ըսի. «Աւա՜ղ, ո՛վ Տէր Եհովա, Ահա մարգարէները անոնց կ’ըսեն.‘Սուր պիտի չտեսնէք Ու ձեր մէջ սով պիտի չըլլայ, Հապա ձեզի այս տեղ խաղաղութիւն պիտի տամ’»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1314:13 Тогда сказал я: Господи Боже! вот, пророки говорят им: >.
14:13 καὶ και and; even εἶπα επω say; speak ὦ ω.1 oh! κύριε κυριος lord; master ἰδοὺ ιδου see!; here I am οἱ ο the προφῆται προφητης prophet αὐτῶν αυτος he; him προφητεύουσιν προφητευω prophesy καὶ και and; even λέγουσιν λεγω tell; declare οὐκ ου not ὄψεσθε οραω view; see μάχαιραν μαχαιρα short sword οὐδὲ ουδε not even; neither λιμὸς λιμος famine; hunger ἔσται ειμι be ἐν εν in ὑμῖν υμιν you ὅτι οτι since; that ἀλήθειαν αληθεια truth καὶ και and; even εἰρήνην ειρηνη peace δώσω διδωμι give; deposit ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he
14:13 וָ wā וְ and אֹמַ֞ר ʔōmˈar אמר say אֲהָ֣הּ׀ ʔᵃhˈāh אֲהָהּ alas אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH הִנֵּ֨ה hinnˌē הִנֵּה behold הַ ha הַ the נְּבִאִ֜ים nnᵊviʔˈîm נָבִיא prophet אֹמְרִ֤ים ʔōmᵊrˈîm אמר say לָהֶם֙ lāhˌem לְ to לֹֽא־ lˈō- לֹא not תִרְא֣וּ ṯirʔˈû ראה see חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and רָעָ֖ב rāʕˌāv רָעָב hunger לֹֽא־ lˈō- לֹא not יִהְיֶ֣ה yihyˈeh היה be לָכֶ֑ם lāḵˈem לְ to כִּֽי־ kˈî- כִּי that שְׁלֹ֤ום šᵊlˈôm שָׁלֹום peace אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness אֶתֵּ֣ן ʔettˈēn נתן give לָכֶ֔ם lāḵˈem לְ to בַּ ba בְּ in † הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
14:13. et dixi a a a Domine Deus prophetae dicunt eis non videbitis gladium et famis non erit in vobis sed pacem veram dabit vobis in loco istoAnd I said: Ah, ah, ah, O Lord God, the prophets say to them: You shall not see the sword, and there shall be no famine among you, but he will give you true peace in this place.
13. Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.
Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place:

14:13 Тогда сказал я: Господи Боже! вот, пророки говорят им: <<не увидите меча, и голода не будет у вас, но постоянный мир дам вам на сем месте>>.
14:13
καὶ και and; even
εἶπα επω say; speak
ω.1 oh!
κύριε κυριος lord; master
ἰδοὺ ιδου see!; here I am
οἱ ο the
προφῆται προφητης prophet
αὐτῶν αυτος he; him
προφητεύουσιν προφητευω prophesy
καὶ και and; even
λέγουσιν λεγω tell; declare
οὐκ ου not
ὄψεσθε οραω view; see
μάχαιραν μαχαιρα short sword
οὐδὲ ουδε not even; neither
λιμὸς λιμος famine; hunger
ἔσται ειμι be
ἐν εν in
ὑμῖν υμιν you
ὅτι οτι since; that
ἀλήθειαν αληθεια truth
καὶ και and; even
εἰρήνην ειρηνη peace
δώσω διδωμι give; deposit
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
14:13
וָ וְ and
אֹמַ֞ר ʔōmˈar אמר say
אֲהָ֣הּ׀ ʔᵃhˈāh אֲהָהּ alas
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
הִנֵּ֨ה hinnˌē הִנֵּה behold
הַ ha הַ the
נְּבִאִ֜ים nnᵊviʔˈîm נָבִיא prophet
אֹמְרִ֤ים ʔōmᵊrˈîm אמר say
לָהֶם֙ lāhˌem לְ to
לֹֽא־ lˈō- לֹא not
תִרְא֣וּ ṯirʔˈû ראה see
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
רָעָ֖ב rāʕˌāv רָעָב hunger
לֹֽא־ lˈō- לֹא not
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֑ם lāḵˈem לְ to
כִּֽי־ kˈî- כִּי that
שְׁלֹ֤ום šᵊlˈôm שָׁלֹום peace
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
אֶתֵּ֣ן ʔettˈēn נתן give
לָכֶ֔ם lāḵˈem לְ to
בַּ ba בְּ in
הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
14:13. et dixi a a a Domine Deus prophetae dicunt eis non videbitis gladium et famis non erit in vobis sed pacem veram dabit vobis in loco isto
And I said: Ah, ah, ah, O Lord God, the prophets say to them: You shall not see the sword, and there shall be no famine among you, but he will give you true peace in this place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-18: Пророк пытается извинить свой народ тем, что его сбивают с толку ложные пророки, обещающие ему мир и благополучие. Но Иегова осуждает и пророков и тех, кто слушается их пророчества. Ничего другого как только смерти или изгнания не могут ожидать себе жители Иерусалима!
Adam Clarke: Commentary on the Bible - 1831
14:13: Ah, Lord God! behold, the prophets say unto them - True, Lord, they are exceedingly wicked; but the false prophets have deceived them; this is some mitigation of their offense. This plea God does not admit; and why? the people believed them, without having any proof of their Divine mission.
Albert Barnes: Notes on the Bible - 1834
14:13: The false prophets in Jeremiah's days were so numerous and influential an to counteract and almost nullify the influence of the true prophet. We find in Isaiah the first indications of the internal decay of the prophetic order; and Micah, his contemporary, denounces the false prophets in the strongest terms Mic 3:5, Mic 3:11. For the secret of their power see Jer 5:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: Ah: Jer 1:6, Jer 4:10
behold: Jer 5:31, Jer 6:14, Jer 8:11, Jer 23:17, Jer 28:2-5; Eze 13:10-16, Eze 13:22; Mic 3:11; Pe2 2:1
assured peace: Heb. peace of truth
Geneva 1599
14:13 Then said I, Ah, Lord GOD! behold, the (k) prophets say to them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.
(k) He pities the people, and accuses the false prophets who deceived them: but the Lord answered that both the prophets who deceived and the people who permitted themselves to be seduced, will perish, (Jer 23:15, Jer 27:8-9, Jer 29:8).
John Gill
14:13 Then said I, Ah, Lord God!.... Being grieved at heart for the people, because he was forbid to pray for them, and because the Lord had resolved on the ruin of them; and the rather he pitied them, because they were deceived by the false prophets, and therefore he tries to excuse them, and lay the blame upon them, as follows:
behold, the prophets say unto them; that is, the false prophets, as the Targum; Jeremiah does not call them so, being willing to make the best of it:
ye shall not see the sword; the sword of the enemy drawn in your country, or fall by it:
neither shall ye have famine; by which it appears, that it was not yet come, only foretold; the contrary to which is here affirmed:
but I will give you assured peace in this place; so they spoke as from the Lord, and in his name, with all the confidence imaginable; assuring the people that they should have peace and prosperity, and be in the utmost safety in Jerusalem; and that neither famine nor sword would come to them, nor in the least hurt them. In the Hebrew text it is, "peace of truth" (l); that is, true peace, firm and lasting. The Septuagint render it "peace and truth"; see Is 39:8.
(l) "pacem veritatis", Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
14:13 Jeremiah urges that much of the guilt of the people is due to the false prophets' influence.
assured peace--solid and lasting peace. Literally, "peace of truth" (Is 39:8).
14:1414:14: Եւ ասէ՛ ցիս Տէր. Սո՛ւտ մարգարէանան մարգարէքն յանուն իմ. ո՛չ առաքեցի զնոսա, եւ ո՛չ պատուիրեցի նոցա, եւ ո՛չ խօսեցայ ընդ նոսա. զի տեսիլս սուտս, եւ ըղձութիւնս, եւ հմայս, եւ զկամս սրտից իւրեանց մարգարէանան նոքա ձեզ։
14 Տէրն ինձ ասում է. «Մարգարէներն իմ անունով սուտ մարգարէութիւն են անում. ես ո՛չ ուղարկել եմ նրանց, ո՛չ պատուէր եմ տուել նրանց եւ ո՛չ էլ խօսել եմ նրանց հետ. նրանք ձեզ մարգարէանում են սուտ տեսիլներ, սնոտի գուշակութիւններ ու հմայութիւններ եւ իրենց սրտի ցանկութիւնները»:
14 Այն ատեն Տէրը ինծի ըսաւ.«Մարգարէները իմ անունովս սուտ մարգարէութիւն կ’ընեն։Զանոնք ես չղրկեցի եւ անոնց չհրամայեցի Ու անոնց չխօսեցայ։Անոնք ձեզի սուտ տեսիլքներ, սնոտի գուշակութիւններ Եւ իրենց սրտին խաբէութիւնները կը մարգարէանան»։
Եւ ասէ ցիս Տէր. Սուտ մարգարէանան մարգարէքն յանուն իմ. ոչ առաքեցի զնոսա, եւ ոչ պատուիրեցի նոցա, եւ ոչ խօսեցայ ընդ նոսա. զի տեսիլս սուտս, եւ ըղձութիւնս եւ հմայս, եւ [261]զկամս սրտից իւրեանց մարգարէանան նոքա ձեզ:

14:14: Եւ ասէ՛ ցիս Տէր. Սո՛ւտ մարգարէանան մարգարէքն յանուն իմ. ո՛չ առաքեցի զնոսա, եւ ո՛չ պատուիրեցի նոցա, եւ ո՛չ խօսեցայ ընդ նոսա. զի տեսիլս սուտս, եւ ըղձութիւնս, եւ հմայս, եւ զկամս սրտից իւրեանց մարգարէանան նոքա ձեզ։
14 Տէրն ինձ ասում է. «Մարգարէներն իմ անունով սուտ մարգարէութիւն են անում. ես ո՛չ ուղարկել եմ նրանց, ո՛չ պատուէր եմ տուել նրանց եւ ո՛չ էլ խօսել եմ նրանց հետ. նրանք ձեզ մարգարէանում են սուտ տեսիլներ, սնոտի գուշակութիւններ ու հմայութիւններ եւ իրենց սրտի ցանկութիւնները»:
14 Այն ատեն Տէրը ինծի ըսաւ.«Մարգարէները իմ անունովս սուտ մարգարէութիւն կ’ընեն։Զանոնք ես չղրկեցի եւ անոնց չհրամայեցի Ու անոնց չխօսեցայ։Անոնք ձեզի սուտ տեսիլքներ, սնոտի գուշակութիւններ Եւ իրենց սրտին խաբէութիւնները կը մարգարէանան»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414:14 И сказал мне Господь: пророки пророчествуют ложное именем Моим; Я не посылал их и не давал им повеления, и не говорил им; они возвещают вам видения ложные и гадания, и пустое и мечты сердца своего.
14:14 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ψευδῆ ψευδης false οἱ ο the προφῆται προφητης prophet προφητεύουσιν προφητευω prophesy ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine οὐκ ου not ἀπέστειλα αποστελλω send off / away αὐτοὺς αυτος he; him καὶ και and; even οὐκ ου not ἐνετειλάμην εντελλομαι direct; enjoin αὐτοῖς αυτος he; him καὶ και and; even οὐκ ου not ἐλάλησα λαλεω talk; speak πρὸς προς to; toward αὐτούς αυτος he; him ὅτι οτι since; that ὁράσεις ορασις appearance; vision ψευδεῖς ψευδης false καὶ και and; even μαντείας μαντεια and; even οἰωνίσματα οιωνισμα and; even προαιρέσεις προαιρεσις heart αὐτῶν αυτος he; him αὐτοὶ αυτος he; him προφητεύουσιν προφητευω prophesy ὑμῖν υμιν you
14:14 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to שֶׁ֚קֶר ˈšeqer שֶׁקֶר lie הַ ha הַ the נְּבִאִים֙ nnᵊviʔîm נָבִיא prophet נִבְּאִ֣ים nibbᵊʔˈîm נבא speak as prophet בִּ bi בְּ in שְׁמִ֔י šᵊmˈî שֵׁם name לֹ֤א lˈō לֹא not שְׁלַחְתִּים֙ šᵊlaḥtîm שׁלח send וְ wᵊ וְ and לֹ֣א lˈō לֹא not צִוִּיתִ֔ים ṣiwwîṯˈîm צוה command וְ wᵊ וְ and לֹ֥א lˌō לֹא not דִבַּ֖רְתִּי ḏibbˌartî דבר speak אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to חֲזֹ֨ון ḥᵃzˌôn חָזֹון vision שֶׁ֜קֶר šˈeqer שֶׁקֶר lie וְ wᵊ וְ and קֶ֤סֶם qˈesem קֶסֶם divination וֶֽו *wˈe וְ and אֱלִיל֙אלול *ʔᵉlîl אֱלִיל god וְו *wᵊ וְ and תַרְמִ֣יתתרמות *ṯarmˈîṯ תַּרְמִית deceitfulness לִבָּ֔ם libbˈām לֵב heart הֵ֖מָּה hˌēmmā הֵמָּה they מִֽתְנַבְּאִ֥ים mˈiṯnabbᵊʔˌîm נבא speak as prophet לָכֶֽם׃ ס lāḵˈem . s לְ to
14:14. et dixit Dominus ad me falso prophetae vaticinantur in nomine meo non misi eos et non praecepi eis neque locutus sum ad eos visionem mendacem et divinationem et fraudulentiam et seductionem cordis sui prophetant vobisAnd the Lord said to me: The prophets prophesy falsely in my name: I sent them not, neither have I commanded them, nor have I spoken to them: they prophesy unto you a lying vision, and divination and deceit, and the seduction of their own heart.
14. Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake I unto them: they prophesy unto you a lying vision, and divination, and a thing of nought, and the deceit of their own heart.
Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart:

14:14 И сказал мне Господь: пророки пророчествуют ложное именем Моим; Я не посылал их и не давал им повеления, и не говорил им; они возвещают вам видения ложные и гадания, и пустое и мечты сердца своего.
14:14
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ψευδῆ ψευδης false
οἱ ο the
προφῆται προφητης prophet
προφητεύουσιν προφητευω prophesy
ἐπὶ επι in; on
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
οὐκ ου not
ἀπέστειλα αποστελλω send off / away
αὐτοὺς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐνετειλάμην εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐλάλησα λαλεω talk; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ὅτι οτι since; that
ὁράσεις ορασις appearance; vision
ψευδεῖς ψευδης false
καὶ και and; even
μαντείας μαντεια and; even
οἰωνίσματα οιωνισμα and; even
προαιρέσεις προαιρεσις heart
αὐτῶν αυτος he; him
αὐτοὶ αυτος he; him
προφητεύουσιν προφητευω prophesy
ὑμῖν υμιν you
14:14
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֗י ʔēlˈay אֶל to
שֶׁ֚קֶר ˈšeqer שֶׁקֶר lie
הַ ha הַ the
נְּבִאִים֙ nnᵊviʔîm נָבִיא prophet
נִבְּאִ֣ים nibbᵊʔˈîm נבא speak as prophet
בִּ bi בְּ in
שְׁמִ֔י šᵊmˈî שֵׁם name
לֹ֤א lˈō לֹא not
שְׁלַחְתִּים֙ šᵊlaḥtîm שׁלח send
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
צִוִּיתִ֔ים ṣiwwîṯˈîm צוה command
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
דִבַּ֖רְתִּי ḏibbˌartî דבר speak
אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to
חֲזֹ֨ון ḥᵃzˌôn חָזֹון vision
שֶׁ֜קֶר šˈeqer שֶׁקֶר lie
וְ wᵊ וְ and
קֶ֤סֶם qˈesem קֶסֶם divination
וֶֽו
*wˈe וְ and
אֱלִיל֙אלול
*ʔᵉlîl אֱלִיל god
וְו
*wᵊ וְ and
תַרְמִ֣יתתרמות
*ṯarmˈîṯ תַּרְמִית deceitfulness
לִבָּ֔ם libbˈām לֵב heart
הֵ֖מָּה hˌēmmā הֵמָּה they
מִֽתְנַבְּאִ֥ים mˈiṯnabbᵊʔˌîm נבא speak as prophet
לָכֶֽם׃ ס lāḵˈem . s לְ to
14:14. et dixit Dominus ad me falso prophetae vaticinantur in nomine meo non misi eos et non praecepi eis neque locutus sum ad eos visionem mendacem et divinationem et fraudulentiam et seductionem cordis sui prophetant vobis
And the Lord said to me: The prophets prophesy falsely in my name: I sent them not, neither have I commanded them, nor have I spoken to them: they prophesy unto you a lying vision, and divination and deceit, and the seduction of their own heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Гадания — по евр. kesem. Это слово имеет в себе дурной смысл, особенно с прибавлением следующего далее выражения: и пустое. — Мечты сердца своего, т. е. произведения их собственной фантазии, а не откровения от Бога.
Adam Clarke: Commentary on the Bible - 1831
14:14: The prophets prophesy lies - They say they have visions, but they have them by divination, and they are false. The people should know their character, and avoid them but they love to have it so, and will not be undeceived.
Albert Barnes: Notes on the Bible - 1834
14:14: Divination - i. e., "conjuring," the abuse of the less understood powers of nature. It was strictly forbidden to all Jews Deu 18:10.
A thing of nought - Probably a small idol made of the more precious metals Isa 2:20. These methods the prophet declares to be the "deceit of their heart, i. e., not self-deceit, but a willful and intentional fraud.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: The prophets: Jer 23:25, Jer 23:26, Jer 27:10, Jer 27:14, Jer 28:13, Jer 29:21, Jer 37:19; Isa 9:15; Zac 13:3; Ti1 4:2
I sent: Jer 23:14-16, Jer 23:21-32, Jer 27:15, Jer 28:15, Jer 29:8, Jer 29:9, Jer 29:31; Isa 30:10, Isa 30:11; Th2 2:9-11
divination: Jer 27:9, Jer 27:10, Jer 29:8, Jer 29:9, Jer 29:31; Eze 12:24, Eze 13:6, Eze 13:7, Eze 13:23, Eze 21:29; Mic 3:11; Zac 10:2
and the: Jer 23:26; Isa 30:10; Lam 2:14
John Gill
14:14 Then said the Lord unto me,.... In reply to the above excuse, in favour of the people:
the prophets prophesy lies in my name; it is a wicked thing to tell lies; it is more so to foretell them, and that in the name of the Lord; pretending they have his authority, and are under the influence and guidance of his Spirit; and it was sinful in the people to give credit to them, and the more so in that they were forewarned of these prophets and their lies, and had the reverse told them by a true prophet of the Lord, and therefore were inexcusable.
I sent them not, neither have I commanded them, neither spoke unto them; all which are requisite to a prophet, or to a man's prophesying in the name of the Lord; he ought to have his mission from him, and his commission from him; his orders and credentials from him, and the things themselves which he delivers; neither of which those prophets had; nor were they able to make out those things to the people, of which they should have had satisfaction before they believed them, and therefore were highly to blame in giving heed unto them.
They prophecy unto you a false vision; or, "a vision of falsehood" (m); pretending they had a vision from the Lord, when they had none:
and divination; soothsaying or astrology, as some interpret it, as Kimchi observes; foretelling things by the stars:
and a thing of nought; which is good for nothing, and comes to nothing:
and the deceit of their hearts; which flows from their deceitful hearts and vain imaginations, and by no means to be depended upon.
(m) "visionem mendacii", Schmidt; "visionem falsitatis", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
14:14 (Jer 23:21).
14:1514:15: Վասն այսորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ մարգարէիցն, որ մարգարէանան յանուն իմ, եւ ես ո՛չ առաքեցի զնոսա եւ ո՛չ պատուիրեցի նոցա. որ ասեն՝ թէ սուր եւ սով ո՛չ եղիցի յերկրիս յայսմիկ. յա՛խտ ծիւրական մահու՝ եւ ՚ի սուր եւ ՚ի սով սպառեսցին մարգարէքն այնոքիկ[11171], [11171] Ոսկան. Վասն այնորիկ այսպէս։
15 Դրա համար Տէրն այսպէս է ասում մարգարէների մասին. «Նրանք մարգարէութիւն են անում իմ անունով, բայց ես չեմ ուղարկել նրանց, ոչ էլ պատուիրել եմ նրանց, որ ասեն, թէ՝ “Սուր ու սով չպիտի լինի այս երկրում”: Մահուան քայքայիչ հիւանդութեամբ եւ սրով ու սովով պիտի ոչնչանան այդ մարգարէները,
15 Ուստի Տէրը այսպէս կ’ըսէ.«Այն մարգարէներուն համար, որոնք իմ անունովս մարգարէութիւն կ’ընեն(Թէպէտեւ զանոնք ես չղրկեցի) Ու կ’ըսեն թէ ‘Այս երկրին մէջ սուր ու սով պիտի չըլլայ’,Այն մարգարէները սուրով ու սովով պիտի կորսուին
Վասն այսորիկ այսպէս ասէ Տէր ի վերայ մարգարէիցն, որ մարգարէանան յանուն իմ, եւ ես ոչ առաքեցի զնոսա [262]եւ ոչ պատուիրեցի նոցա``, որ ասեն թէ` Սուր եւ սով ոչ եղիցի յերկրիս յայսմիկ. [263]յախտ ծիւրական մահու, եւ`` ի սուր եւ ի սով սպառեսցին մարգարէքն այնոքիկ:

14:15: Վասն այսորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ մարգարէիցն, որ մարգարէանան յանուն իմ, եւ ես ո՛չ առաքեցի զնոսա եւ ո՛չ պատուիրեցի նոցա. որ ասեն՝ թէ սուր եւ սով ո՛չ եղիցի յերկրիս յայսմիկ. յա՛խտ ծիւրական մահու՝ եւ ՚ի սուր եւ ՚ի սով սպառեսցին մարգարէքն այնոքիկ[11171],
[11171] Ոսկան. Վասն այնորիկ այսպէս։
15 Դրա համար Տէրն այսպէս է ասում մարգարէների մասին. «Նրանք մարգարէութիւն են անում իմ անունով, բայց ես չեմ ուղարկել նրանց, ոչ էլ պատուիրել եմ նրանց, որ ասեն, թէ՝ “Սուր ու սով չպիտի լինի այս երկրում”: Մահուան քայքայիչ հիւանդութեամբ եւ սրով ու սովով պիտի ոչնչանան այդ մարգարէները,
15 Ուստի Տէրը այսպէս կ’ըսէ.«Այն մարգարէներուն համար, որոնք իմ անունովս մարգարէութիւն կ’ընեն(Թէպէտեւ զանոնք ես չղրկեցի) Ու կ’ըսեն թէ ‘Այս երկրին մէջ սուր ու սով պիտի չըլլայ’,Այն մարգարէները սուրով ու սովով պիտի կորսուին
zohrab-1805▾ eastern-1994▾ western am▾
14:1514:15 Поэтому так говорит Господь о пророках: они пророчествуют именем Моим, а Я не посылал их; они говорят: >: мечом и голодом будут истреблены эти пророки,
14:15 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master περὶ περι about; around τῶν ο the προφητῶν προφητης prophet τῶν ο the προφητευόντων προφητευω prophesy ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ψευδῆ ψευδης false καὶ και and; even ἐγὼ εγω I οὐκ ου not ἀπέστειλα αποστελλω send off / away αὐτούς αυτος he; him οἳ ος who; what λέγουσιν λεγω tell; declare μάχαιρα μαχαιρα short sword καὶ και and; even λιμὸς λιμος famine; hunger οὐκ ου not ἔσται ειμι be ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ταύτης ουτος this; he ἐν εν in θανάτῳ θανατος death νοσερῷ νοσερος die καὶ και and; even ἐν εν in λιμῷ λιμος famine; hunger συντελεσθήσονται συντελεω consummate; finish οἱ ο the προφῆται προφητης prophet
14:15 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עַֽל־ ʕˈal- עַל upon הַ ha הַ the נְּבִאִ֞ים nnᵊviʔˈîm נָבִיא prophet הַ ha הַ the נִּבְּאִ֣ים nnibbᵊʔˈîm נבא speak as prophet בִּ bi בְּ in שְׁמִי֮ šᵊmˈî שֵׁם name וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i לֹֽא־ lˈō- לֹא not שְׁלַחְתִּים֒ šᵊlaḥtîm שׁלח send וְ wᵊ וְ and הֵ֨מָּה֙ hˈēmmā הֵמָּה they אֹֽמְרִ֔ים ʔˈōmᵊrˈîm אמר say חֶ֣רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and רָעָ֔ב rāʕˈāv רָעָב hunger לֹ֥א lˌō לֹא not יִהְיֶ֖ה yihyˌeh היה be בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this בַּ ba בְּ in † הַ the חֶ֤רֶב ḥˈerev חֶרֶב dagger וּ û וְ and בָֽ vˈā בְּ in † הַ the רָעָב֙ rāʕˌāv רָעָב hunger יִתַּ֔מּוּ yittˈammû תמם be complete הַ ha הַ the נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet הָ hā הַ the הֵֽמָּה׃ hˈēmmā הֵמָּה they
14:15. ideo haec dicit Dominus de prophetis qui prophetant in nomine meo quos ego non misi dicentes gladius et famis non erit in terra hac in gladio et fame consumentur prophetae illiTherefore thus saith the Lord concerning the prophets that prophesy in my name, whom I did not send, that say: Sword and famine shall not be in this land: By sword and famine shall those prophets be consumed.
15. Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land: By sword and famine shall those prophets be consumed.
Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed:

14:15 Поэтому так говорит Господь о пророках: они пророчествуют именем Моим, а Я не посылал их; они говорят: <<меча и голода не будет на сей земле>>: мечом и голодом будут истреблены эти пророки,
14:15
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
περὶ περι about; around
τῶν ο the
προφητῶν προφητης prophet
τῶν ο the
προφητευόντων προφητευω prophesy
ἐπὶ επι in; on
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ψευδῆ ψευδης false
καὶ και and; even
ἐγὼ εγω I
οὐκ ου not
ἀπέστειλα αποστελλω send off / away
αὐτούς αυτος he; him
οἳ ος who; what
λέγουσιν λεγω tell; declare
μάχαιρα μαχαιρα short sword
καὶ και and; even
λιμὸς λιμος famine; hunger
οὐκ ου not
ἔσται ειμι be
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ταύτης ουτος this; he
ἐν εν in
θανάτῳ θανατος death
νοσερῷ νοσερος die
καὶ και and; even
ἐν εν in
λιμῷ λιμος famine; hunger
συντελεσθήσονται συντελεω consummate; finish
οἱ ο the
προφῆται προφητης prophet
14:15
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
נְּבִאִ֞ים nnᵊviʔˈîm נָבִיא prophet
הַ ha הַ the
נִּבְּאִ֣ים nnibbᵊʔˈîm נבא speak as prophet
בִּ bi בְּ in
שְׁמִי֮ šᵊmˈî שֵׁם name
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
לֹֽא־ lˈō- לֹא not
שְׁלַחְתִּים֒ šᵊlaḥtîm שׁלח send
וְ wᵊ וְ and
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
אֹֽמְרִ֔ים ʔˈōmᵊrˈîm אמר say
חֶ֣רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
רָעָ֔ב rāʕˈāv רָעָב hunger
לֹ֥א lˌō לֹא not
יִהְיֶ֖ה yihyˌeh היה be
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
בַּ ba בְּ in
הַ the
חֶ֤רֶב ḥˈerev חֶרֶב dagger
וּ û וְ and
בָֽ vˈā בְּ in
הַ the
רָעָב֙ rāʕˌāv רָעָב hunger
יִתַּ֔מּוּ yittˈammû תמם be complete
הַ ha הַ the
נְּבִאִ֖ים nnᵊviʔˌîm נָבִיא prophet
הָ הַ the
הֵֽמָּה׃ hˈēmmā הֵמָּה they
14:15. ideo haec dicit Dominus de prophetis qui prophetant in nomine meo quos ego non misi dicentes gladius et famis non erit in terra hac in gladio et fame consumentur prophetae illi
Therefore thus saith the Lord concerning the prophets that prophesy in my name, whom I did not send, that say: Sword and famine shall not be in this land: By sword and famine shall those prophets be consumed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:15: By sword and famine shall those prophets be consumed - Jeremiah had told Jehoiakim that, if he rebelled against Nebuchadnezzar, he should be overthrown, and the land wasted by sword and famine: the false prophets said there shall be neither sword nor famine, but peace and prosperity. The king believed them, and withheld the tribute.
Nebuchadnezzar, being incensed, invaded and destroyed the land; and the false prophets fell in these calamities. See Kg2 25:3; Lam 2:11-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: Sword and famine shall not: Jer 5:12, Jer 5:13, Jer 6:15, Jer 8:12, Jer 20:6, Jer 23:14, Jer 23:15, Jer 28:15-17, Jer 29:20, Jer 29:21, Jer 29:31, Jer 29:32; Kg1 22:25; Eze 14:10; Amo 7:17; Pe2 2:1-3, Pe2 2:14-17; Rev 19:20
John Gill
14:15 Therefore thus saith the Lord concerning the prophets,.... The false prophets, as the following description shows:
that prophecy in my name, and I sent them not; made use of his name, pretending his authority, though they were not sent by him:
yet they say, sword and famine shall not be in the land; though the Lord by his true prophet had said there should be both; which proves that they were not sent by the Lord, since what they said was in direct opposition to the word of the Lord; wherefore their doom in righteous judgment follows:
by sword and famine shall these prophets be consumed; they should be some of the first, if not the first that should perish by these calamities; which would abundantly prove the falsehood of their predictions, and show that their lies could neither secure themselves nor others from the judgments which the Lord had said should come upon them.
Robert Jamieson, A. R. Fausset and David Brown
14:15 (Jer 5:12-13).
By sword and famine . . . consumed--retribution in kind both to the false prophets and to their hearers (Jer 14:16).
14:1614:16: եւ ժողովուրդն որոց նոքայն մարգաէանան. եւ եղիցին ընկեցեալս յանցս Երուսաղեմի՝ յերեսաց սրոյ եւ սովո՛յ, եւ ո՛չ ոք իցէ որ թաղիցէ զնոսա. ինքեանք՝ եւ կանայք իւրեանց, եւ ուստերք եւ դստերք նոցա. եւ հեղից ՚ի վերայ նոցա զչարիս իւրեանց[11172]։ [11172] Ոմանք. Նոքայն մարգարէանային. եղիցին ընկեցեալք յանցս։
16 նաեւ այն ժողովուրդը, որի համար նրանք մարգարէանում են. նրանք սրից ու սովից ընկած պիտի մնան Երուսաղէմի ճանապարհներին, թէ՛ նրանք, թէ՛ նրանց կանայք եւ թէ՛ նրանց որդիներն ու դուստրերը. եւ նրանց թաղող չպիտի լինի. իրենց չարութիւնն իրենց վրայ պիտի թափեմ:
16 Եւ այն ժողովուրդը, որոնց անոնք մարգարէութիւն կ’ընեն, Սուրին ու սովին միջոցով Երուսաղէմի փողոցները պիտի ձգուին Եւ զանոնք եւ անոնց կիները, տղաքներն ու աղջիկները Թաղող պիտի չգտնուի Ու անոնց վրայ իրենց չարութիւնը պիտի թափեմ»։
եւ ժողովուրդն որոց նոքայն մարգաէանան, եղիցին ընկեցեալս յանցս Երուսաղեմի` յերեսաց սրոյ եւ սովոյ, եւ ոչ ոք իցէ որ թաղիցէ զնոսա, ինքեանք եւ կանայք իւրեանց եւ ուստերք եւ դստերք նոցա. եւ հեղից ի վերայ նոցա զչարիս իւրեանց:

14:16: եւ ժողովուրդն որոց նոքայն մարգաէանան. եւ եղիցին ընկեցեալս յանցս Երուսաղեմի՝ յերեսաց սրոյ եւ սովո՛յ, եւ ո՛չ ոք իցէ որ թաղիցէ զնոսա. ինքեանք՝ եւ կանայք իւրեանց, եւ ուստերք եւ դստերք նոցա. եւ հեղից ՚ի վերայ նոցա զչարիս իւրեանց[11172]։
[11172] Ոմանք. Նոքայն մարգարէանային. եղիցին ընկեցեալք յանցս։
16 նաեւ այն ժողովուրդը, որի համար նրանք մարգարէանում են. նրանք սրից ու սովից ընկած պիտի մնան Երուսաղէմի ճանապարհներին, թէ՛ նրանք, թէ՛ նրանց կանայք եւ թէ՛ նրանց որդիներն ու դուստրերը. եւ նրանց թաղող չպիտի լինի. իրենց չարութիւնն իրենց վրայ պիտի թափեմ:
16 Եւ այն ժողովուրդը, որոնց անոնք մարգարէութիւն կ’ընեն, Սուրին ու սովին միջոցով Երուսաղէմի փողոցները պիտի ձգուին Եւ զանոնք եւ անոնց կիները, տղաքներն ու աղջիկները Թաղող պիտի չգտնուի Ու անոնց վրայ իրենց չարութիւնը պիտի թափեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1614:16 и народ, которому они пророчествуют, разбросан будет по улицам Иерусалима от голода и меча, и некому будет хоронить их, они и жены их, и сыновья их, и дочери их; и Я изолью на них зло их.
14:16 καὶ και and; even ὁ ο the λαός λαος populace; population οἷς ος who; what αὐτοὶ αυτος he; him προφητεύουσιν προφητευω prophesy αὐτοῖς αυτος he; him καὶ και and; even ἔσονται ειμι be ἐρριμμένοι ριπτω fling; disperse ἐν εν in ταῖς ο the διόδοις διοδος Jerusalem ἀπὸ απο from; away προσώπου προσωπον face; ahead of μαχαίρας μαχαιρα short sword καὶ και and; even τοῦ ο the λιμοῦ λιμος famine; hunger καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the θάπτων θαπτω bury; have a funeral for αὐτούς αυτος he; him καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτῶν αυτος he; him καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῶν αυτος he; him καὶ και and; even ἐκχεῶ εκχεω pour out; drained ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὰ ο the κακὰ κακος bad; ugly αὐτῶν αυτος he; him
14:16 וְ wᵊ וְ and הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵ֣מָּה hˈēmmā הֵמָּה they נִבְּאִ֣ים nibbᵊʔˈîm נבא speak as prophet לָהֶ֡ם lāhˈem לְ to יִֽהְי֣וּ yˈihyˈû היה be מֻשְׁלָכִים֩ mušlāḵîm שׁלך throw בְּ bᵊ בְּ in חֻצֹ֨ות ḥuṣˌôṯ חוּץ outside יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem מִ mi מִן from פְּנֵ֣י׀ ppᵊnˈê פָּנֶה face הָ hā הַ the רָעָ֣ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and הַ ha הַ the חֶ֗רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and אֵ֤ין ʔˈên אַיִן [NEG] מְקַבֵּר֙ mᵊqabbˌēr קבר bury לָ lā לְ to הֵ֔מָּה hˈēmmā הֵמָּה they הֵ֣מָּה hˈēmmā הֵמָּה they נְשֵׁיהֶ֔ם nᵊšêhˈem אִשָּׁה woman וּ û וְ and בְנֵיהֶ֖ם vᵊnêhˌem בֵּן son וּ û וְ and בְנֹֽתֵיהֶ֑ם vᵊnˈōṯêhˈem בַּת daughter וְ wᵊ וְ and שָׁפַכְתִּ֥י šāfaḵtˌî שׁפך pour עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon אֶת־ ʔeṯ- אֵת [object marker] רָעָתָֽם׃ rāʕāṯˈām רָעָה evil
14:16. et populi quibus prophetant erunt proiecti in viis Hierusalem prae fame et gladio et non erit qui sepeliat eos ipsi et uxores eorum filii et filiae eorum et effundam super eos malum suumAnd the people to whom they prophesy, shall be cast out in the streets of Jerusalem because of the famine and the sword, and there shall be none to bury them: they and their wives, their sons and their daughters, and I will pour out their own wickedness upon them.
16. And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them.
And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them:

14:16 и народ, которому они пророчествуют, разбросан будет по улицам Иерусалима от голода и меча, и некому будет хоронить их, они и жены их, и сыновья их, и дочери их; и Я изолью на них зло их.
14:16
καὶ και and; even
ο the
λαός λαος populace; population
οἷς ος who; what
αὐτοὶ αυτος he; him
προφητεύουσιν προφητευω prophesy
αὐτοῖς αυτος he; him
καὶ και and; even
ἔσονται ειμι be
ἐρριμμένοι ριπτω fling; disperse
ἐν εν in
ταῖς ο the
διόδοις διοδος Jerusalem
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
μαχαίρας μαχαιρα short sword
καὶ και and; even
τοῦ ο the
λιμοῦ λιμος famine; hunger
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
θάπτων θαπτω bury; have a funeral for
αὐτούς αυτος he; him
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῶν αυτος he; him
καὶ και and; even
ἐκχεῶ εκχεω pour out; drained
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
τὰ ο the
κακὰ κακος bad; ugly
αὐτῶν αυτος he; him
14:16
וְ wᵊ וְ and
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵ֣מָּה hˈēmmā הֵמָּה they
נִבְּאִ֣ים nibbᵊʔˈîm נבא speak as prophet
לָהֶ֡ם lāhˈem לְ to
יִֽהְי֣וּ yˈihyˈû היה be
מֻשְׁלָכִים֩ mušlāḵîm שׁלך throw
בְּ bᵊ בְּ in
חֻצֹ֨ות ḥuṣˌôṯ חוּץ outside
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
מִ mi מִן from
פְּנֵ֣י׀ ppᵊnˈê פָּנֶה face
הָ הַ the
רָעָ֣ב rāʕˈāv רָעָב hunger
וְ wᵊ וְ and
הַ ha הַ the
חֶ֗רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
אֵ֤ין ʔˈên אַיִן [NEG]
מְקַבֵּר֙ mᵊqabbˌēr קבר bury
לָ לְ to
הֵ֔מָּה hˈēmmā הֵמָּה they
הֵ֣מָּה hˈēmmā הֵמָּה they
נְשֵׁיהֶ֔ם nᵊšêhˈem אִשָּׁה woman
וּ û וְ and
בְנֵיהֶ֖ם vᵊnêhˌem בֵּן son
וּ û וְ and
בְנֹֽתֵיהֶ֑ם vᵊnˈōṯêhˈem בַּת daughter
וְ wᵊ וְ and
שָׁפַכְתִּ֥י šāfaḵtˌî שׁפך pour
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
רָעָתָֽם׃ rāʕāṯˈām רָעָה evil
14:16. et populi quibus prophetant erunt proiecti in viis Hierusalem prae fame et gladio et non erit qui sepeliat eos ipsi et uxores eorum filii et filiae eorum et effundam super eos malum suum
And the people to whom they prophesy, shall be cast out in the streets of Jerusalem because of the famine and the sword, and there shall be none to bury them: they and their wives, their sons and their daughters, and I will pour out their own wickedness upon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Народ — лучше: люди, потому что здесь разумеется не весь народ (ср. XX:6). Зло их — т.е их дурные дела послужат к их наказанию.
Adam Clarke: Commentary on the Bible - 1831
14:16: And the people - shall be cast out - They shall be destroyed, because they preferred their lying words to my truth, proclaimed by thee.
Albert Barnes: Notes on the Bible - 1834
14:16: I will pour ... - i. e., their wickedness shall be brought home to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: the people: Jer 5:31; Isa 9:16; Mat 15:14
be cast: Jer 7:33, Jer 9:22, Jer 15:2, Jer 15:3, Jer 16:4, Jer 18:21, Jer 19:6, Jer 19:7; Psa 79:2, Psa 79:3
for: Jer 2:17-19, Jer 4:18, Jer 13:22-25; Pro 1:31; Rev 16:1
John Gill
14:16 And the people to whom they prophesy,.... That is, such of them as gave credit to their prophecies:
shall be cast out in the streets of Jerusalem, because of the famine and the sword; they dying of the famine and of the sword, their carcasses should be cast out of their houses into the open streets, and there lie unburied, as a punishment for disbelieving the words of the Lord, and giving heed to the lies of the false prophets:
and they shall have none to bury them; either through want of ability of body or substance, or through want of affection; or rather through want of persons to do it for them, all their relations being cut off with them, as follows:
them, their wives, nor their sons, nor their daughters; or rather, "they" (n), "their wives, and their sons, and their daughters"; these shall die by the famine and the sword, and shall be cast out in the streets of Jerusalem; so that they and their relatives all dying, there would be none to bury one another; and that all should suffer by these calamities were but just and righteous, since all were guilty both of idolatry, and of despising the prophets, and listening to the false ones; see Jer 7:18,
for I will pour their wickedness upon them; or, "their evil upon them" (o); not the evil of sin, but the evil of punishment; the meaning is, that he would abundantly punish them for their sins, and as they deserved, though not exceeding the bounds of justice: the phrase denotes that their wickedness was great; and that in proportion to it the vials of his wrath would be poured out upon them.
(n) "ipsi inquam", Pagninus, Montanus, Schmidt. (o) "suum malum", Vatablus, Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
14:16 none to bury-- (Ps 79:3).
pour their wickedness--that is, the punishment incurred by their wickedness (Jer 2:19).
14:1714:17: Եւ ասասցե՛ս ցնոսա զա՛յս բան. Իջուցէ՛ք ընդ աչս ձեր արտասուս ՚ի տուէ եւ ՚ի գիշերի, եւ մի՛ պակասեսցին. զի բեկմա՛մբ մեծաւ բեկաւ կոյս դուստր ժողովրդեան իմոյ, եւ ցաւագին հարուածովք յոյժ[11173]։ [11173] Ոմանք. Ընդ աչս ձեր արտասուք։
17 Կ’ասես նրանց նաեւ այս խօսքը. “Զօր ու գիշեր ձեր աչքերից արտասո՛ւք թափեցէք, եւ թող վերջ չլինի դրան, քանզի իմ ժողովրդի կոյս աղջիկը մեծ կոտորածի, ամենացաւագին հարուածների ենթարկուեց:
17 «Ուստի անոնց՝ այս խօսքը ըսէ.‘Գիշեր ու ցորեկ աչքերս արցունք պիտի թափեն Ու բնաւ պիտի չդադարին, Վասն զի իմ ժողովուրդիս կոյս աղջիկը մեծ կոտորածով, Խիստ սաստիկ հարուածով կոտորուեցաւ։
Եւ ասասցես ցնոսա զայս բան. [264]Իջուցէք ընդ աչս ձեր`` արտասուս ի տուէ եւ ի գիշերի, եւ մի՛ պակասեսցին. զի բեկմամբ մեծաւ բեկաւ կոյս դուստր ժողովրդեան իմոյ, եւ ցաւագին հարուածովք յոյժ:

14:17: Եւ ասասցե՛ս ցնոսա զա՛յս բան. Իջուցէ՛ք ընդ աչս ձեր արտասուս ՚ի տուէ եւ ՚ի գիշերի, եւ մի՛ պակասեսցին. զի բեկմա՛մբ մեծաւ բեկաւ կոյս դուստր ժողովրդեան իմոյ, եւ ցաւագին հարուածովք յոյժ[11173]։
[11173] Ոմանք. Ընդ աչս ձեր արտասուք։
17 Կ’ասես նրանց նաեւ այս խօսքը. “Զօր ու գիշեր ձեր աչքերից արտասո՛ւք թափեցէք, եւ թող վերջ չլինի դրան, քանզի իմ ժողովրդի կոյս աղջիկը մեծ կոտորածի, ամենացաւագին հարուածների ենթարկուեց:
17 «Ուստի անոնց՝ այս խօսքը ըսէ.‘Գիշեր ու ցորեկ աչքերս արցունք պիտի թափեն Ու բնաւ պիտի չդադարին, Վասն զի իմ ժողովուրդիս կոյս աղջիկը մեծ կոտորածով, Խիստ սաստիկ հարուածով կոտորուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1714:17 И скажи им слово сие: да льются из глаз моих слезы ночь и день, и да не перестают; ибо великим поражением поражена дева, дочь народа моего, тяжким ударом.
14:17 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτοὺς αυτος he; him τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he καταγάγετε καταγω lead down; draw up ἐπ᾿ επι in; on ὀφθαλμοὺς οφθαλμος eye; sight ὑμῶν υμων your δάκρυα δακρυ tear ἡμέρας ημερα day καὶ και and; even νυκτός νυξ night καὶ και and; even μὴ μη not διαλιπέτωσαν διαλειπω cease ὅτι οτι since; that συντρίμματι συντριμμα fracture συνετρίβη συντριβω fracture; smash θυγάτηρ θυγατηρ daughter λαοῦ λαος populace; population μου μου of me; mine καὶ και and; even πληγῇ πληγη plague; stroke ὀδυνηρᾷ οδυνηρος vehemently; tremendously
14:17 וְ wᵊ וְ and אָמַרְתָּ֤ ʔāmartˈā אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this תֵּרַ֨דְנָה tērˌaḏnā ירד descend עֵינַ֥י ʕênˌay עַיִן eye דִּמְעָ֛ה dimʕˈā דִּמְעָה tear לַ֥יְלָה lˌaylā לַיְלָה night וְ wᵊ וְ and יֹומָ֖ם yômˌām יֹומָם by day וְ wᵊ וְ and אַל־ ʔal- אַל not תִּדְמֶ֑ינָה tiḏmˈeʸnā דמה be silent כִּי֩ kˌî כִּי that שֶׁ֨בֶר šˌever שֶׁבֶר breaking גָּדֹ֜ול gāḏˈôl גָּדֹול great נִשְׁבְּרָ֗ה nišbᵊrˈā שׁבר break בְּתוּלַת֙ bᵊṯûlˌaṯ בְּתוּלָה virgin בַּת־ baṯ- בַּת daughter עַמִּ֔י ʕammˈî עַם people מַכָּ֖ה makkˌā מַכָּה blow נַחְלָ֥ה naḥlˌā חלה become weak מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
14:17. et dices ad eos verbum istud deducant oculi mei lacrimam per noctem et diem et non taceant quoniam contritione magna contrita est virgo filia populi mei plaga pessima vehementerAnd thou shalt speak this word to them: Let my eyes shed down tears night and day, and let them not cease, because the virgin daughter of my people is afflicted with a great affliction, with an exceeding grievous evil.
17. And thou shalt say this word unto them, Let mine eyes run down with tears night and day, and let them not cease; for the virgin daughter of my people is broken with a great breach, with a very grievous wound.
Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow:

14:17 И скажи им слово сие: да льются из глаз моих слезы ночь и день, и да не перестают; ибо великим поражением поражена дева, дочь народа моего, тяжким ударом.
14:17
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτοὺς αυτος he; him
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
καταγάγετε καταγω lead down; draw up
ἐπ᾿ επι in; on
ὀφθαλμοὺς οφθαλμος eye; sight
ὑμῶν υμων your
δάκρυα δακρυ tear
ἡμέρας ημερα day
καὶ και and; even
νυκτός νυξ night
καὶ και and; even
μὴ μη not
διαλιπέτωσαν διαλειπω cease
ὅτι οτι since; that
συντρίμματι συντριμμα fracture
συνετρίβη συντριβω fracture; smash
θυγάτηρ θυγατηρ daughter
λαοῦ λαος populace; population
μου μου of me; mine
καὶ και and; even
πληγῇ πληγη plague; stroke
ὀδυνηρᾷ οδυνηρος vehemently; tremendously
14:17
וְ wᵊ וְ and
אָמַרְתָּ֤ ʔāmartˈā אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
תֵּרַ֨דְנָה tērˌaḏnā ירד descend
עֵינַ֥י ʕênˌay עַיִן eye
דִּמְעָ֛ה dimʕˈā דִּמְעָה tear
לַ֥יְלָה lˌaylā לַיְלָה night
וְ wᵊ וְ and
יֹומָ֖ם yômˌām יֹומָם by day
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּדְמֶ֑ינָה tiḏmˈeʸnā דמה be silent
כִּי֩ kˌî כִּי that
שֶׁ֨בֶר šˌever שֶׁבֶר breaking
גָּדֹ֜ול gāḏˈôl גָּדֹול great
נִשְׁבְּרָ֗ה nišbᵊrˈā שׁבר break
בְּתוּלַת֙ bᵊṯûlˌaṯ בְּתוּלָה virgin
בַּת־ baṯ- בַּת daughter
עַמִּ֔י ʕammˈî עַם people
מַכָּ֖ה makkˌā מַכָּה blow
נַחְלָ֥ה naḥlˌā חלה become weak
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
14:17. et dices ad eos verbum istud deducant oculi mei lacrimam per noctem et diem et non taceant quoniam contritione magna contrita est virgo filia populi mei plaga pessima vehementer
And thou shalt speak this word to them: Let my eyes shed down tears night and day, and let them not cease, because the virgin daughter of my people is afflicted with a great affliction, with an exceeding grievous evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. 18 If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not. 19 Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! 20 We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee. 21 Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. 22 Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.
The present deplorable state of Judah and Jerusalem is here made the matter of the prophet's lamentation (v. 17, 18) and the occasion of his prayer and intercession for them (v. 19), and I am willing to hope that the latter, as well as the former, was by divine direction, and that these words (v. 17), Thus shalt thou say unto them (or concerning them, or in their hearing), refer to the intercession, as well as to the lamentation, and then it amounts to a revocation of the directions given to the prophet not to pray for them, v. 11. However, it is plain, by the prayers we find in these verses, that the prophet did not understand it as a prohibition, but only as a discouragement, like that 1 John v. 16, I do not say he shall pray for that. Here,
I. The prophet stands weeping over the ruins of his country; God directs him to do so, that, showing himself affected, he might, if possible, affect them with the foresight of the calamities that were coming upon them. Jeremiah must say it not only to himself, but to them too: Let my eyes run down with tears, v. 17. Thus he must signify to them that he certainly foresaw the sword coming, and another sort of famine, more grievous even than this which they were now groaning under; this was in the country for want of rain, that would be in the city through the straitness of the siege. The prophet speaks as if he already saw the miseries attending the descent which the Chaldeans made upon them: The virgin daughter of my people, that is as dear to me as a daughter to her father, is broken with a great breach, with a very grievous blow, much greater and more grievous than any she has yet sustained; for (v. 18) in the field multitudes lie dead that were slain by the sword, and in the city multitudes lie dying for want of food. Doleful spectacles! "The prophets and the priests, the false prophets that flattered them with their lies and the wicked priests that persecuted the true prophets, are now expelled their country, and go about either as prisoners and captives, whithersoever their conquerors lead them, or as fugitives and vagabonds, wherever they can find shelter and relief, in a land that they know not." Some understand this of the true prophets, Ezekiel and Daniel, that were carried to Babylon with the rest. The prophet's eyes must run down with tears day and night, in prospect of this, that the people might be convinced, not only that this woeful day would infallibly come, and would be a very woeful day indeed, but that he was far from desiring it, and would as gladly have brought them messages of peace as their false prophets, if he might have had warrant from heaven to do it. Note, Because God, though he inflicts death on sinners, yet delights not in it, it becomes his ministers, though in his name they pronounce the death of sinners, yet sadly to lament it.
II. He stands up to make intercession for them; for who knows but God will yet return and repent? While there is life there is hope, and room for prayer. And, though there were many among them who neither prayed themselves nor valued the prophet's prayers, yet there were some who were better affected, would join with him in his devotions, and set the seal of their Amen to them.
1. He humbly expostulates with God concerning the present deplorableness of their case, v. 19. It was very sad, for, (1.) Their expectations from their God failed them; they thought he had avouched Judah to be his, but now, it seems, he has utterly rejected it, and cast it off, will not own any relation to it nor concern for it. They thought Zion was the beloved of his soul, was his rest for ever; but now his soul even loathes Zion, loathes even the services there performed, for the sake of the sins there committed. (2.) Then no marvel that all their other expectations failed them: They were smitten, and their wounds were multiplied, but there was no healing for them; they looked for peace, because after a storm there usually comes a calm and fair weather, after a long fit of wet; but there was no good, things went still worse and worse. They looked for a healing time, but could not gain so much as a breathing time. "Behold, trouble at the door, by which we hoped peace would enter. And is it so then? Hast thou indeed rejected Judah? Justly thou mightest. Hath thy soul loathed Zion? We deserve it should. But wilt thou not at length in wrath remember mercy?"
2. He makes a penitent confession of sin, speaking that language which they all should have spoken, though but few did (v. 20): "We acknowledge our wickedness, the abounding wickedness of our land and the iniquity of our fathers, which we have imitated, and therefore justly smart for. We know, we acknowledge, that we have sinned against thee, and therefore thou art just in all that is brought upon us; but, because we confess our sins, we hope to find thee faithful and just in forgiving our sins."
3. He deprecates God's displeasure, and by faith appeals to his honour and promise, v. 21. His petition is, "Do not abhor us; though thou afflict us, do not abhor us; though thy hand by turned against us, let not thy heart be so, nor let thy mind be alienated from us." They own God might justly abhor them, they had rendered themselves odious in his eyes; yet, when they pray, Do not abhor us, they mean, "Receive us into favour again. Let not thy soul loathe Zion, v. 19. Let not our incense be an abomination." They appeal, (1.) To the honour of God, the honour of his scriptures, by which he has made himself known--his word, which he has magnified above all his name: "Do not abhor us, for thy name's sake, that the name of thine by which we are called and which we call upon." The honour of his sanctuary is pleaded: "Lord, do not abhor us, for that will disgrace the throne of thy glory" (the temple, which is called a glorious high throne from the beginning, ch. xvii. 12); let not that which has been the joy of the whole earth be made a hissing and an astonishment. We deserve to have disgrace put upon us, but let it not be so as to reflect upon thyself; let not the desolations of the temple give occasion to the heathen to reproach him that used to be worshipped there, as if he could not, or would not, protect it, or as if the gods of the Chaldeans had been too hard for him. Note, Good men lay the credit of religion, and its profession in the world, nearer their hearts than any private interest or concern of their own; and those are powerful pleas in prayer which are fetched thence and great supports to faith. We may be sure that God will not disgrace the throne of his glory on earth; nor will he eclipse the glory of his throne by one providence without soon making it shine forth, and more brightly than before, by another. God will be no loser in his honour at the long-run. (2.) To the promise of God; of this they are humbly bold to put him in mind: Remember thy covenant with us, and break not that covenant. Not that they had any distrust of his fidelity, or that they thought he needed to be put in mind of his promise to them, but what he had said he would plead with himself they take the liberty to plead with him. Then will I remember my covenant, Lev. xxvi. 42.
4. He professes a dependence upon God for the mercy of rain, which they were now in want of, v. 22. If they have forfeited their interest in him as their God in covenant, yet they will not let go their hold on him as the God of nature. (1.) They will never make application to the idols of the heathen, for that would be foolish and fruitless: Are there any among the vanities of the Gentiles that can cause rain? No; in a time of great drought in Israel, Baal, though all Israel presented their prayers to him in the days of Ahab, could not relieve them; it was that God only who answered by fire that could answer by water too. (2.) They will not terminate their regards in second causes, nor expect supply from nature only: Can the heavens give showers? No, not without orders from the God of heaven; for it is he that has the key of the clouds, that opens the bottles of heaven and waters the earth from his chambers. But, (3.) All their expectation therefore is from him and their confidence in him: "Art not thou he, O Lord our God! from whom we may expect succour and to whom we must apply? Art thou not he that causest rain and givest showers? For thou hast made all these things; thou gavest them being, and therefore thou givest them law and hast them all at thy command; thou madest that moisture in nature which is in a constant circulation to serve the intentions of Providence, and thou directest it, and makest what use thou pleasest of it; therefore we will wait upon thee, and upon thee only; we will ask of the Lord rain, Zech. x. 1. We will trust in him to give it to us in due time, and be willing to tarry his time; it is fit that we should, and it will not be in vain to do so." Note, The sovereignty of God should engage, and his all-sufficiency encourage, our attendance on him and our expectations from him at all times.
Adam Clarke: Commentary on the Bible - 1831
14:17: For the virgin daughter of my people is broken - First, the land was sadly distressed by Pharaoh-necho, king of Egypt. Secondly, it was laid under a heavy tribute by Nebuchadnezzar. And, thirdly, it was nearly desolated by a famine afterwards. In a few years all these calamities fell upon them; these might be well called a great breach, a very grievous blow.
Albert Barnes: Notes on the Bible - 1834
14:17: A message from God to the effect that the calamity would be so overwhelming as to cause perpetual weeping; it is set before the people under the representation of Jeremiah's own sorrow.
The virgin daughter of my people - The epithet testifies to God's pRev_ious care of Judah. She had been as jealously guarded from other nations as virgins are in an oriental household (compare Sol 4:12).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: let mine: Jer 8:18, Jer 8:21, Jer 9:1, Jer 13:17; Psa 80:4, Psa 80:5, Psa 119:136; Lam 1:16, Lam 2:18, Lam 3:48, Lam 3:49
for: Isa 37:22; Lam 1:15, Lam 2:13; Amo 5:2
with a very: Jer 30:14, Jer 30:15; Psa 39:10; Mic 6:13
Carl Friedrich Keil and Franz Delitzsch
14:17
The words, "and speak unto them this word," surprise us, because no word from God follows, as in Jer 13:12, but an exposition of the prophet's feelings in regard to the dreadful judgment announced. Hence Dahl. and Ew. propose to join the words in question with what goes before, while at the same time Ew. hints a suspicion that an entire sentence has been dropped after the words. But for this suspicion there is no ground, and the joining of the words with the preceding context is contrary to the unfailing usage of this by no means infrequent formula. The true explanation is found in Kimchi and Calvin. The prophet is led to exhibit to the hardened people the grief and pain he feels in contemplating the coming ruin of Judah, ut pavorem illis incuteret, si forte, cum haec audirent, resipiscerent (Kimchi). If not his words, then surely his tears; for the terrible calamity he has to announce must touch and stagger them, so that they may be persuaded to examine themselves and consider what it is that tends to their peace. To make impression on their hardened consciences, he depicts the appalling ruin, because of which his eyes run with tears day and night. On "run down," etc., cf. Jer 9:17; Jer 13:17; Lam 2:18, etc. "Let them not cease" gives emphasis: not be silent, at peace, cf. Lam 3:49, i.e., weep incessantly day and night. The appellation of the people: virgin-daughter of my people, i.e., daughter that is my people, cf. Jer 8:11, corresponds to the love revealing itself in tears. The depth of sorrow is further shown in the clause: with a blow that is very dangerous, cf. Jer 10:19. In Jer 14:18 the prophet portrays the condition of things after the fall of Jerusalem: out upon the field are those pierced with the sword; in the city תּחלוּאי , lit., suffering of famine, Deut 29:21, here abstr. pro concr. of those pining in famine; and those that remain in life depart into exile. Instead of the people Jeremiah mentions only the prophets and priests as being the flower of God's people. סחר, to wander about, in Hebr. usually in the way of commerce, here acc. to Aram. usage, possibly too with the idea of begging subjoined. In the ולא ידעוּ Graf holds the ו to be entirely out of place, while Hitz. pronounces against him. The words are variously taken; e.g., and know nothing, wander about aimless and helpless. But with this the omission of the article with ארץ is incompatible. The omission shows that "and now not" furnishes an attribute to "into a land." We therefore translate: and know it not = which they know not, since the pronominal suffix is wont to be often omitted where it can without difficulty be supplied from the preceding clause.
Geneva 1599
14:17 Therefore thou shalt say this word to them; Let my eyes run down with (l) tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.
(l) The false prophets promised peace and assurance, but Jeremiah calls to tears, and repentance for their affliction, which is at hand, as in (Jer 9:1; Lam 1:16, Lam 2:18).
John Gill
14:17 Therefore thou shalt say this word unto them,.... Instead of praying for the people, the prophet has a doleful lamentation put into his mouth, to pronounce in their hearing, in order to assure them of the calamities that were coming upon them, and to affect them with them.
Let mine eyes run down with tears night and day, and let them not cease: or "be silent" (p); signifying that there would be quickly just reason and occasion for incessant grief and sorrow in them; and if they were so hardened as not to be affected with their case, he could not refrain shedding tears night and day in great abundance; which would have a voice in them, to call upon them to weeping and lamentation also. Some take these words to be a direction and instruction to the people; so the Septuagint,
"bring down upon your eyes tears night and day, and let them not cease;''
and the Arabic version,
"pour out of your eyes tears night and day continually;''
and the Syriac version is,
"let our eyes drop tears night and day incessantly.''
For the virgin daughter of my people is broken with a great breach, with a very grievous blow; cities are sometimes called virgins, which were never taken; and so Jerusalem here, it having never been taken since it was in the hands of the people of Judah; nor were its inhabitants as yet carried captive, but now would be; which, together with the famine and the sword, by which many should perish, is the great breach and grievous blow spoken of; and which is given as a reason, and was a sufficient one, for sorrow and mourning.
(p) "sileant", Schmidt; "taceant", Pegninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
14:17 (Jer 9:1; Lam 1:16). Jeremiah is desired to weep ceaselessly for the calamities coming on his nation (called a "virgin," as being heretofore never under foreign yoke), (Is 23:4).
14:1814:18: Եթէ ելի՛ց ՚ի դաշտ՝ ահա վիրաւո՛րք սրոյ, եւ եթէ մտից ՚ի քաղաք՝ ահա ցա՛ւք սովոյ. զի մարգարէ եւ քահանայ գնացին յերկիր զոր ո՛չ գիտէին։
18 Դաշտ եմ դուրս գալիս՝ եւ ահա սրից վիրաւորուածներ, քաղաք եմ մտնում՝ եւ ահա սովից տանջուողներ, որովհետեւ մարգարէն ու քահանան գնացին իրենց չճանաչած երկիրը”»:
18 Եթէ դաշտը ելլեմ Ահա սուրով մեռցուածներ Եւ եթէ քաղաքը մտնեմ, Ահա սովով տկարացածներ կան։Վասն զի թէ՛ մարգարէն եւ թէ՛ քահանան Իրենց չգիտցած երկիրը կը պտըտին’»։
Եթէ ելից ի դաշտ` ահա վիրաւորք սրոյ, եւ եթէ մտից ի քաղաք` ահա ցաւք սովոյ. զի մարգարէ եւ քահանայ գնացին յերկիր զոր ոչ գիտէին:

14:18: Եթէ ելի՛ց ՚ի դաշտ՝ ահա վիրաւո՛րք սրոյ, եւ եթէ մտից ՚ի քաղաք՝ ահա ցա՛ւք սովոյ. զի մարգարէ եւ քահանայ գնացին յերկիր զոր ո՛չ գիտէին։
18 Դաշտ եմ դուրս գալիս՝ եւ ահա սրից վիրաւորուածներ, քաղաք եմ մտնում՝ եւ ահա սովից տանջուողներ, որովհետեւ մարգարէն ու քահանան գնացին իրենց չճանաչած երկիրը”»:
18 Եթէ դաշտը ելլեմ Ահա սուրով մեռցուածներ Եւ եթէ քաղաքը մտնեմ, Ահա սովով տկարացածներ կան։Վասն զի թէ՛ մարգարէն եւ թէ՛ քահանան Իրենց չգիտցած երկիրը կը պտըտին’»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1814:18 Выхожу я на поле, и вот, убитые мечом; вхожу в город, и вот истаевающие от голода; даже и пророк и священник бродят по земле бессознательно.
14:18 ἐὰν εαν and if; unless ἐξέλθω εξερχομαι come out; go out εἰς εις into; for τὸ ο the πεδίον πεδιον and; even ἰδοὺ ιδου see!; here I am τραυματίαι τραυματιας short sword καὶ και and; even ἐὰν εαν and if; unless εἰσέλθω εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city καὶ και and; even ἰδοὺ ιδου see!; here I am πόνος πονος pain λιμοῦ λιμος famine; hunger ὅτι οτι since; that ἱερεὺς ιερευς priest καὶ και and; even προφήτης προφητης prophet ἐπορεύθησαν πορευομαι travel; go εἰς εις into; for γῆν γη earth; land ἣν ος who; what οὐκ ου not ᾔδεισαν οιδα aware
14:18 אִם־ ʔim- אִם if יָצָ֣אתִי yāṣˈāṯî יצא go out הַ ha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold חַלְלֵי־ ḥallê- חָלָל pierced חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and אִם֙ ʔˌim אִם if בָּ֣אתִי bˈāṯî בוא come הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold תַּחֲלוּאֵ֣י taḥᵃlûʔˈê תַּחֲלֻאִים diseases רָעָ֑ב rāʕˈāv רָעָב hunger כִּֽי־ kˈî- כִּי that גַם־ ḡam- גַּם even נָבִ֧יא nāvˈî נָבִיא prophet גַם־ ḡam- גַּם even כֹּהֵ֛ן kōhˈēn כֹּהֵן priest סָחֲר֥וּ sāḥᵃrˌû סחר go about אֶל־ ʔel- אֶל to אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָדָֽעוּ׃ ס yāḏˈāʕû . s ידע know
14:18. si egressus fuero ad agros ecce occisi gladio et si introiero in civitatem ecce adtenuati fame propheta quoque et sacerdos abierunt in terram quam ignorabantIf I go forth into the fields, behold the slain with the sword: and if I enter into the city, behold them that are consumed with famine. The prophet also and the priest are gone into a land which they knew not.
18. If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! for both the prophet and the priest go about in the land and have no knowledge.
If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not:

14:18 Выхожу я на поле, и вот, убитые мечом; вхожу в город, и вот истаевающие от голода; даже и пророк и священник бродят по земле бессознательно.
14:18
ἐὰν εαν and if; unless
ἐξέλθω εξερχομαι come out; go out
εἰς εις into; for
τὸ ο the
πεδίον πεδιον and; even
ἰδοὺ ιδου see!; here I am
τραυματίαι τραυματιας short sword
καὶ και and; even
ἐὰν εαν and if; unless
εἰσέλθω εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πόνος πονος pain
λιμοῦ λιμος famine; hunger
ὅτι οτι since; that
ἱερεὺς ιερευς priest
καὶ και and; even
προφήτης προφητης prophet
ἐπορεύθησαν πορευομαι travel; go
εἰς εις into; for
γῆν γη earth; land
ἣν ος who; what
οὐκ ου not
ᾔδεισαν οιδα aware
14:18
אִם־ ʔim- אִם if
יָצָ֣אתִי yāṣˈāṯî יצא go out
הַ ha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
חַלְלֵי־ ḥallê- חָלָל pierced
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
אִם֙ ʔˌim אִם if
בָּ֣אתִי bˈāṯî בוא come
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
תַּחֲלוּאֵ֣י taḥᵃlûʔˈê תַּחֲלֻאִים diseases
רָעָ֑ב rāʕˈāv רָעָב hunger
כִּֽי־ kˈî- כִּי that
גַם־ ḡam- גַּם even
נָבִ֧יא nāvˈî נָבִיא prophet
גַם־ ḡam- גַּם even
כֹּהֵ֛ן kōhˈēn כֹּהֵן priest
סָחֲר֥וּ sāḥᵃrˌû סחר go about
אֶל־ ʔel- אֶל to
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָדָֽעוּ׃ ס yāḏˈāʕû . s ידע know
14:18. si egressus fuero ad agros ecce occisi gladio et si introiero in civitatem ecce adtenuati fame propheta quoque et sacerdos abierunt in terram quam ignorabant
If I go forth into the fields, behold the slain with the sword: and if I enter into the city, behold them that are consumed with famine. The prophet also and the priest are gone into a land which they knew not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Бессознательно — правильнее с LXX: "которой они не знали" (разумеется, Вавилон).
Adam Clarke: Commentary on the Bible - 1831
14:18: If I go forth into the field, then behold the slain with the sword - Every place presents frightful spectacles; the wounded, the dying, the starving, and the slain; none to bury the dead, none to commiserate the dying, none to bring either relief or consolation. Even the prophets and the priests are obliged to leave the cities, and wander about in unfrequented and unknown places, seeking for the necessaries of life. Dr. Blayney thinks that the going about of the prophets and priests of the land, is to be understood thus: - "They went trafficking about with their false doctrines and lying predictions, as peddlers do with their wares, seeking their own gain." I think the other sense preferable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: go forth: Jer 52:6, Jer 52:7; Lam 1:20, Lam 4:9; Eze 7:15
yea: Jer 6:13, Jer 8:10, Jer 23:21; Deu 28:36, Deu 28:64; Isa 28:7; Lam 4:13-16
go about: etc. or, make merchandise against a land, and men acknowledge it not, Jer 2:8, Jer 5:31; Mic 3:11; Pe2 2:3
Geneva 1599
14:18 If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about (m) into a land that they know not.
(m) Both high and low will be led captive into Babylon.
John Gill
14:18 If I go forth into the field,.... Without the city, where was the camp of the enemy besieging it
then behold the slain with the sword! the sword of the enemy; who by sallying out of the city upon them, or by endeavouring to make their escape into the country, fell into their hands, and were slain by them.
And if I enter into the city; the city of Jerusalem:
then behold them that are sick with the famine! just ready to die, being starved for want of provisions; and multitudes dead, and their carcasses lying in the streets unburied; the prophet does not make mention of the dead indeed, only of the sick with famine; the reason of which, Kimchi says, is because the sick were more than the dead.
Yea, both the prophet and the priest go about into a land that they knew not; into the land of Chaldea, a strange and foreign country, whither they were carried captive, both in the times of Jehoiakim and of Zedekiah, and whither they might go in ways far about: and this seems to be understood of false prophets and wicked priests, that had led the people about, and had caused them to wander from the ways of God and his worship; and therefore, in righteous retaliation, they are led in round about ways to a land unknown to them: though some think that the true prophets and priests of the Lord may be meant, as Ezekiel and Daniel, who were carried captive into Babylon: others interpret them of such going about in the land of Judea seeking for bread and water, or food in the time of the famine;
but they know not (q), as the last clause may be literally rendered, that is, men know them not, take no notice of them, show no regard to them, and give them no relief; the famine being so sore, that everyone was for himself, and could afford no help to others, even to the prophets and priests. Some render the words, "yea, the priest and the prophet make merchandise against the land"; or, "through the lands" (r); by deceiving the people with their false prophecies: or rather, go about the land making merchandise (s); of the souls of men; see 2Pet 2:3, making a gain of their visions and prophecies:
and they know not; the people are not aware of their deception and falsehood. The Targum is,
"for even the scribe and the priest are turned to their own negotiations or merchandises, to that which is in the land, neither do they inquire;''
they minded their own affairs, and inquired not for, nor sought after, the people's good.
(q) "et non agnoverunt, Supple, ulli eos", De Dieu. (r) "nundinantur contra terram", Junius & Tremellius, Piscator; "mercaturam exercuerunt per terram", Cocceius. (s) "est circuire terram negotiandi causa", Grotius.
Robert Jamieson, A. R. Fausset and David Brown
14:18 go about--that is, shall have to migrate into a land of exile. HORSLEY translates, "go trafficking about the land (see Jer 5:31, Margin; 2Cor 4:2; 2Pet 2:3), and take no knowledge" (that is, pay no regard to the miseries before their eyes) (Is 1:3; Is 58:3). If the sense of the Hebrew verb be retained, I would with English Version understand the words as referring to the exile to Babylon; thus, "the prophet and the priest shall have to go to a strange land to practise their religious traffic (Is 56:11; Ezek 34:2-3; Mic 3:11).
14:1914:19: Միթէ խոտելով խոտեցե՞ր զՅուդայ, կամ վերանալով վերացա՞ւ անձն քո. ընդէ՞ր հարեր զմեզ, եւ ո՛չ գոյ մեր բժշկութիւն. ա՛կն կալաք խաղաղութեան, եւ ո՛չ գոյր բարութիւն. ժամանակի բժշկութեան՝ եւ ահա խռովութիւն[11174]։ [11174] Ոսկան. Եւ ոչ գոյր մեր բժշ՛՛։
19 Միթէ իսպառ երե՞ս թեքեցիր Յուդայի երկրից, կամ նրանից բոլորովին հեռացա՞ւ քո հոգին. ինչո՞ւ այնպէս հարուածեցիր մեզ, բժշկութիւն չլինի մեզ համար: Խաղաղութիւն ակնկալեցինք, բայց բարի բան չկատարուեց, սպասեցինք բժշկութեան ժամին, բայց ահա խռովութիւն եղաւ:
19 Միթէ Յուդան բոլորովին մերժեցի՞ր. Քու հոգիդ Սիօնէն զզուեցա՞ւ. Մեզի ինչո՞ւ այնպէս զարկիր, որ մեզի բժշկութիւն չըլլայ։Մենք խաղաղութեան սպասեցինք, բայց խռովութիւն եկաւ, Բժշկութեան ժամանակին սպասեցինք, բայց վիրաւորները շատցան։
Միթէ խոտելով խոտեցե՞ր զՅուդա, [265]կամ վերանալով վերացա՞ւ`` անձն քո, ընդէ՞ր հարեր զմեզ, եւ ոչ գոյ մեր բժշկութիւն. ակն կալաք խաղաղութեան, եւ ոչ գոյր բարութիւն, ժամանակի բժշկութեան, եւ ահա խռովութիւն:

14:19: Միթէ խոտելով խոտեցե՞ր զՅուդայ, կամ վերանալով վերացա՞ւ անձն քո. ընդէ՞ր հարեր զմեզ, եւ ո՛չ գոյ մեր բժշկութիւն. ա՛կն կալաք խաղաղութեան, եւ ո՛չ գոյր բարութիւն. ժամանակի բժշկութեան՝ եւ ահա խռովութիւն[11174]։
[11174] Ոսկան. Եւ ոչ գոյր մեր բժշ՛՛։
19 Միթէ իսպառ երե՞ս թեքեցիր Յուդայի երկրից, կամ նրանից բոլորովին հեռացա՞ւ քո հոգին. ինչո՞ւ այնպէս հարուածեցիր մեզ, բժշկութիւն չլինի մեզ համար: Խաղաղութիւն ակնկալեցինք, բայց բարի բան չկատարուեց, սպասեցինք բժշկութեան ժամին, բայց ահա խռովութիւն եղաւ:
19 Միթէ Յուդան բոլորովին մերժեցի՞ր. Քու հոգիդ Սիօնէն զզուեցա՞ւ. Մեզի ինչո՞ւ այնպէս զարկիր, որ մեզի բժշկութիւն չըլլայ։Մենք խաղաղութեան սպասեցինք, բայց խռովութիւն եկաւ, Բժշկութեան ժամանակին սպասեցինք, բայց վիրաւորները շատցան։
zohrab-1805▾ eastern-1994▾ western am▾
14:1914:19 Разве Ты совсем отверг Иуду? Разве душе Твоей опротивел Сион? Для чего поразил нас так, что нет нам исцеления? Ждем мира, и ничего доброго нет; ждем времени исцеления, и вот ужасы.
14:19 μὴ μη not ἀποδοκιμάζων αποδοκιμαζω reject ἀπεδοκίμασας αποδοκιμαζω reject τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even ἀπὸ απο from; away Σιων σιων Siōn; Sion ἀπέστη αφιστημι distance; keep distance ἡ ο the ψυχή ψυχη soul σου σου of you; your ἵνα ινα so; that τί τις.1 who?; what? ἔπαισας παιζω play ἡμᾶς ημας us καὶ και and; even οὐκ ου not ἔστιν ειμι be ἡμῖν ημιν us ἴασις ιασις healing ὑπεμείναμεν υπομενω endure; stay behind εἰς εις into; for εἰρήνην ειρηνη peace καὶ και and; even οὐκ ου not ἦν ειμι be ἀγαθά αγαθος good εἰς εις into; for καιρὸν καιρος season; opportunity ἰάσεως ιασις healing καὶ και and; even ἰδοὺ ιδου see!; here I am ταραχή ταραχη stirring
14:19 הֲ hᵃ הֲ [interrogative] מָאֹ֨ס māʔˌōs מאס retract מָאַ֜סְתָּ māʔˈastā מאס retract אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אִם־ ʔim- אִם if בְּ bᵊ בְּ in צִיֹּון֙ ṣiyyôn צִיֹּון Zion גָּעֲלָ֣ה gāʕᵃlˈā געל abhor נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul מַדּ֨וּעַ֙ maddˈûₐʕ מַדּוּעַ why הִכִּיתָ֔נוּ hikkîṯˈānû נכה strike וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] לָ֖נוּ lˌānû לְ to מַרְפֵּ֑א marpˈē מַרְפֵּא healing קַוֵּ֤ה qawwˈē קוה wait for לְ lᵊ לְ to שָׁלֹום֙ šālôm שָׁלֹום peace וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] טֹ֔וב ṭˈôv טֹוב good וּ û וְ and לְ lᵊ לְ to עֵ֥ת ʕˌēṯ עֵת time מַרְפֵּ֖א marpˌē מַרְפֵּא healing וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold בְעָתָֽה׃ vᵊʕāṯˈā בְּעָתָה terror
14:19. numquid proiciens abiecisti Iudam aut Sion abominata est anima tua quare ergo percussisti nos ita ut nulla sit sanitas expectavimus pacem et non est bonum et tempus curationis et ecce turbatioHast thou utterly cast away Juda, or hath thy soul abhorred Sion? why then hast thou struck us, so that there is no healing for us? we have looked for peace, and there is no good: and for the time of healing, and behold trouble.
19. Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? We looked for peace, but no good came; and for a time of healing, and behold dismay!
Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and [there is] no healing for us? we looked for peace, and [there is] no good; and for the time of healing, and behold trouble:

14:19 Разве Ты совсем отверг Иуду? Разве душе Твоей опротивел Сион? Для чего поразил нас так, что нет нам исцеления? Ждем мира, и ничего доброго нет; ждем времени исцеления, и вот ужасы.
14:19
μὴ μη not
ἀποδοκιμάζων αποδοκιμαζω reject
ἀπεδοκίμασας αποδοκιμαζω reject
τὸν ο the
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
ἀπὸ απο from; away
Σιων σιων Siōn; Sion
ἀπέστη αφιστημι distance; keep distance
ο the
ψυχή ψυχη soul
σου σου of you; your
ἵνα ινα so; that
τί τις.1 who?; what?
ἔπαισας παιζω play
ἡμᾶς ημας us
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἡμῖν ημιν us
ἴασις ιασις healing
ὑπεμείναμεν υπομενω endure; stay behind
εἰς εις into; for
εἰρήνην ειρηνη peace
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἀγαθά αγαθος good
εἰς εις into; for
καιρὸν καιρος season; opportunity
ἰάσεως ιασις healing
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ταραχή ταραχη stirring
14:19
הֲ hᵃ הֲ [interrogative]
מָאֹ֨ס māʔˌōs מאס retract
מָאַ֜סְתָּ māʔˈastā מאס retract
אֶת־ ʔeṯ- אֵת [object marker]
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
גָּעֲלָ֣ה gāʕᵃlˈā געל abhor
נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul
מַדּ֨וּעַ֙ maddˈûₐʕ מַדּוּעַ why
הִכִּיתָ֔נוּ hikkîṯˈānû נכה strike
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
לָ֖נוּ lˌānû לְ to
מַרְפֵּ֑א marpˈē מַרְפֵּא healing
קַוֵּ֤ה qawwˈē קוה wait for
לְ lᵊ לְ to
שָׁלֹום֙ šālôm שָׁלֹום peace
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
טֹ֔וב ṭˈôv טֹוב good
וּ û וְ and
לְ lᵊ לְ to
עֵ֥ת ʕˌēṯ עֵת time
מַרְפֵּ֖א marpˌē מַרְפֵּא healing
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
בְעָתָֽה׃ vᵊʕāṯˈā בְּעָתָה terror
14:19. numquid proiciens abiecisti Iudam aut Sion abominata est anima tua quare ergo percussisti nos ita ut nulla sit sanitas expectavimus pacem et non est bonum et tempus curationis et ecce turbatio
Hast thou utterly cast away Juda, or hath thy soul abhorred Sion? why then hast thou struck us, so that there is no healing for us? we have looked for peace, and there is no good: and for the time of healing, and behold trouble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914
19-22: Иеремия не решается явиться к своему народу с таким предсказанием и снова умоляет Бога пощадить иудеев, которые так ждут от Него милости.
Adam Clarke: Commentary on the Bible - 1831
14:19: We looked for peace - We expected prosperity when Josiah purged the land of idolatry.
And there is no good - For we have relapsed into our former ways.
Albert Barnes: Notes on the Bible - 1834
14:19: A second (compare Jer 14:7-9) earnest intercession, acknowledging the wickedness of the nation, but appealing to the covenant and to God's Almighty power.
Lothed - More exactly, "hath thrown away as worthless."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: utterly: Jer 6:30, Jer 15:1; Kg2 17:19, Kg2 17:20; Psa 78:59, Psa 80:12, Psa 80:13, Psa 89:38; Lam 5:22; Rom 11:1-6
hath: Jer 12:8; Zac 11:8, Zac 11:9
no healing: Jer 8:22, Jer 15:18; Ch2 36:16; Lam 2:13
we: Jer 8:15; Job 30:26; Lam 4:17; Th1 5:3
Carl Friedrich Keil and Franz Delitzsch
14:19
Renewed supplication and repeated rejection of the same. - Jer 14:19. "Hast thou then really rejected Judah? or doth thy soul loathe Zion? Why hast Thou smitten us, so that there is no healing for us? We look for peace, and there is no good; for the time of healing, and behold terror! Jer 14:20. We know, Jahveh, our wickedness, the iniquity of our fathers, for we have sinned against Thee. Jer 14:21. Abhor not, for Thy name's sake; disgrace not the throne of Thy glory; remember, break not Thy covenant with us! Jer 14:22. Are there among the vain gods of the Gentiles givers of rain, or will the heavens give showers? Art not Thou (He), Jahveh our God? and we hope in Thee, for Thou hast made all these."
Geneva 1599
14:19 Hast thou utterly rejected (n) Judah? hath thy soul abhorred Zion? why hast thou smitten us, and [there is] no healing for us? we looked for peace, and [there is] no good; and for the time of healing, and behold trouble!
(n) Though the prophet knew that God had cast off the multitude, who were hypocrites and bastard children, yet he was assured that for his promise sake he would still have a Church, for which he prays.
John Gill
14:19 Hast thou utterly rejected Judah?.... The prophet, though forbid, proceeds to prayers and expostulations on account of this people, the people of the two tribes of Judah and Benjamin: or, "in rejecting hast thou rejected Judah?" (t) from being a nation, from being under thy care and protection? hast thou cast them away, and wilt thou suffer them to go into captivity as the ten tribes? what! Judah, whom the Lord hath chosen, and where was his dwelling place? what! Judah, from whom the chief ruler, the Messiah, was to come? what! Judah, from whom the sceptre was not to depart, nor a lawgiver from between his feet, till Shiloh came? and, what! wilt thou reject, and utterly reject, this tribe, upon which so many favours have been bestowed, and from which so much is expected?
Hath thy soul loathed Zion? whom thou hast formerly so much loved and delighted in, and chosen for thine habitation; Zion, the joy of the whole earth, and a perfection of beauty.
Why hast thou smitten us, and there is no healing for us? brought upon them his judgments; or, however, was about to bring them upon them, famine, sword, and captivity; and there was no deliverance from them, no way to escape them, no relief, no remedy, or no healing, as in 2Chron 36:16.
We looked for peace: as the false prophets foretold; or through alliance with neighbouring nations, even all safety and prosperity; and had no notion of desolation and war:
and there is no good; as was promised and expected, but all the reverse:
and for the time of healing; national and civil disorders, from which might have been hoped for a train of blessings:
and behold trouble! fears, frights, perplexities, and distresses; trouble from without, and from within. The Targum is,
"a time of pardon of sins, and behold punishment of sins.''
(t) "reprobando reprobasti", Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
14:19 The people plead with God, Jeremiah being forbidden to do so.
no healing-- (Jer 15:18).
peace . . . no good-- (Jer 8:15).
14:2014:20: Ծանեա՛ք Տէր զմեղս մեր, եւ զանիրաւութիւնս հարց մերոց. զի մեղա՛ք առաջի քո[11175]։ [11175] Ոմանք. Եւ զանօրէնութիւնս հարց։
20 Տէ՛ր, գիտակցեցինք մեր մեղքերը եւ մեր հայրերի անիրաւութիւնները, քանզի մեղք գործեցինք քո առաջ:
20 Մե՛նք, ով Տէր, մեր ամբարշտութիւնը Ու մեր հայրերուն անօրէնութիւնը կը ճանչնանք Եւ մենք քեզի դէմ մեղք գործեցինք, սակայն
Ծանեաք, Տէր, զմեղս մեր եւ զանիրաւութիւնս հարց մերոց. զի մեղաք առաջի քո:

14:20: Ծանեա՛ք Տէր զմեղս մեր, եւ զանիրաւութիւնս հարց մերոց. զի մեղա՛ք առաջի քո[11175]։
[11175] Ոմանք. Եւ զանօրէնութիւնս հարց։
20 Տէ՛ր, գիտակցեցինք մեր մեղքերը եւ մեր հայրերի անիրաւութիւնները, քանզի մեղք գործեցինք քո առաջ:
20 Մե՛նք, ով Տէր, մեր ամբարշտութիւնը Ու մեր հայրերուն անօրէնութիւնը կը ճանչնանք Եւ մենք քեզի դէմ մեղք գործեցինք, սակայն
zohrab-1805▾ eastern-1994▾ western am▾
14:2014:20 Сознаем, Господи, нечестие наше, беззаконие отцов наших; ибо согрешили мы пред Тобою.
14:20 ἔγνωμεν γινωσκω know κύριε κυριος lord; master ἁμαρτήματα αμαρτημα sinfulness ἡμῶν ημων our ἀδικίας αδικια injury; injustice πατέρων πατηρ father ἡμῶν ημων our ὅτι οτι since; that ἡμάρτομεν αμαρτανω sin ἐναντίον εναντιον next to; before σου σου of you; your
14:20 יָדַ֧עְנוּ yāḏˈaʕnû ידע know יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH רִשְׁעֵ֖נוּ rišʕˌēnû רֶשַׁע guilt עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin אֲבֹותֵ֑ינוּ ʔᵃvôṯˈênû אָב father כִּ֥י kˌî כִּי that חָטָ֖אנוּ ḥāṭˌānû חטא miss לָֽךְ׃ lˈāḵ לְ to
14:20. cognovimus Domine impietates nostras iniquitatem patrum nostrorum quia peccavimus tibiWe acknowledge, O Lord, our wickedness, the iniquities of our fathers, because we have sinned against thee.
20. We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee.
We acknowledge, O LORD, our wickedness, [and] the iniquity of our fathers: for we have sinned against thee:

14:20 Сознаем, Господи, нечестие наше, беззаконие отцов наших; ибо согрешили мы пред Тобою.
14:20
ἔγνωμεν γινωσκω know
κύριε κυριος lord; master
ἁμαρτήματα αμαρτημα sinfulness
ἡμῶν ημων our
ἀδικίας αδικια injury; injustice
πατέρων πατηρ father
ἡμῶν ημων our
ὅτι οτι since; that
ἡμάρτομεν αμαρτανω sin
ἐναντίον εναντιον next to; before
σου σου of you; your
14:20
יָדַ֧עְנוּ yāḏˈaʕnû ידע know
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
רִשְׁעֵ֖נוּ rišʕˌēnû רֶשַׁע guilt
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
אֲבֹותֵ֑ינוּ ʔᵃvôṯˈênû אָב father
כִּ֥י kˌî כִּי that
חָטָ֖אנוּ ḥāṭˌānû חטא miss
לָֽךְ׃ lˈāḵ לְ to
14:20. cognovimus Domine impietates nostras iniquitatem patrum nostrorum quia peccavimus tibi
We acknowledge, O Lord, our wickedness, the iniquities of our fathers, because we have sinned against thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Виновность пред Богом у иудеев отчасти унаследована ими от предков, отчасти — их собственная.
Adam Clarke: Commentary on the Bible - 1831
14:20: We acknowledge, O Lord, our wickedness - This the prophet did in behalf of the people; but, alas! they did not join him.
Albert Barnes: Notes on the Bible - 1834
14:20
Our wickedness, and - Omit and. National sin is the sin of the fathers, perpetuated generation after generation by the children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: We acknowledge: Jer 3:13, Jer 3:25; Lev 26:40-42; Ezr 9:6, Ezr 9:7; Neh 9:2; Psa 32:5, Psa 51:3, Psa 106:6-48; Dan 9:5-8; Jo1 1:7-9
for: Sa2 12:13, Sa2 24:10; Job 33:27; Psa 51:4; Luk 15:18-21
Geneva 1599
14:20 We (o) acknowledge, O LORD, our wickedness, [and] the iniquity of our fathers: for we have sinned against thee.
(o) He teaches the Church a form of prayer to humble themselves to God by true repentance, which is the only way to avoid this famine, which was the beginning of God's plagues.
John Gill
14:20 We acknowledge, O Lord, our wickedness, and the iniquity of our fathers,.... This is said by the prophet, in the name of the few faithful that were among this people, who were sensible of their own sins, the sins of their ancestors, and which they ingenuously confess; their fathers had sinned, and they had imitated them, and continued in the same, and therefore might justly expect the displeasure of the Lord, and his controversy with them:
for we have sinned against thee; Jer 14:7.
Robert Jamieson, A. R. Fausset and David Brown
14:20 (Dan 9:8).
14:2114:21: Դադարեա՛ վասն անուանդ քոյ. մի՛ կորուսաներ զաթոռ փառաց քոց. յիշեա՛, մի՛ ցրեր զուխտն քո որ ընդ մեզ։
21 Քո անուան համար մեղմի՛ր բարկութիւնդ, կորստեան մի՛ մատնիր քո փառքի աթոռը. յիշի՛ր, մի՛ խզիր քո ուխտը, որ կապել ես մեզ հետ:
21 Քու անուանդ համար մեզմէ մի՛ զզուիր, Քու փառքիդ աթոռը մի՛ անարգեր. Մեզի հետ ըրած ուխտդ յիշէ եւ զանիկա մի՛ աւրեր։
[266]Դադարեա վասն անուանդ քո, մի՛ կորուսաներ զաթոռ փառաց քոց. յիշեա, մի՛ ցրեր զուխտն քո որ ընդ մեզ:

14:21: Դադարեա՛ վասն անուանդ քոյ. մի՛ կորուսաներ զաթոռ փառաց քոց. յիշեա՛, մի՛ ցրեր զուխտն քո որ ընդ մեզ։
21 Քո անուան համար մեղմի՛ր բարկութիւնդ, կորստեան մի՛ մատնիր քո փառքի աթոռը. յիշի՛ր, մի՛ խզիր քո ուխտը, որ կապել ես մեզ հետ:
21 Քու անուանդ համար մեզմէ մի՛ զզուիր, Քու փառքիդ աթոռը մի՛ անարգեր. Մեզի հետ ըրած ուխտդ յիշէ եւ զանիկա մի՛ աւրեր։
zohrab-1805▾ eastern-1994▾ western am▾
14:2114:21 Не отрини {нас} ради имени Твоего; не унижай престола славы Твоей: вспомни, не разрушай завета Твоего с нами.
14:21 κόπασον κοπαζω exhausted; abate διὰ δια through; because of τὸ ο the ὄνομά ονομα name; notable σου σου of you; your μὴ μη not ἀπολέσῃς απολλυμι destroy; lose θρόνον θρονος throne δόξης δοξα glory σου σου of you; your μνήσθητι μναομαι remember; mindful μὴ μη not διασκεδάσῃς διασκεδαζω the διαθήκην διαθηκη covenant σου σου of you; your τὴν ο the μεθ᾿ μετα with; amid ἡμῶν ημων our
14:21 אַל־ ʔal- אַל not תִּנְאַץ֙ tinʔˌaṣ נאץ contemn לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שִׁמְךָ֔ šimᵊḵˈā שֵׁם name אַל־ ʔal- אַל not תְּנַבֵּ֖ל tᵊnabbˌēl נבל wither כִּסֵּ֣א kissˈē כִּסֵּא seat כְבֹודֶ֑ךָ ḵᵊvôḏˈeḵā כָּבֹוד weight זְכֹ֕ר zᵊḵˈōr זכר remember אַל־ ʔal- אַל not תָּפֵ֥ר tāfˌēr פרר break בְּרִֽיתְךָ֖ bᵊrˈîṯᵊḵˌā בְּרִית covenant אִתָּֽנוּ׃ ʔittˈānû אֵת together with
14:21. ne nos des in obprobrium propter nomen tuum neque facias nobis contumeliam solii gloriae tuae recordare ne irritum facias foedus tuum nobiscumGive us not to be a reproach, for thy name's sake, and do not disgrace in us the throne of thy glory: remember, break not thy covenant with us.
21. Do not abhor , for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Do not abhor [us], for thy name' s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us:

14:21 Не отрини {нас} ради имени Твоего; не унижай престола славы Твоей: вспомни, не разрушай завета Твоего с нами.
14:21
κόπασον κοπαζω exhausted; abate
διὰ δια through; because of
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
μὴ μη not
ἀπολέσῃς απολλυμι destroy; lose
θρόνον θρονος throne
δόξης δοξα glory
σου σου of you; your
μνήσθητι μναομαι remember; mindful
μὴ μη not
διασκεδάσῃς διασκεδαζω the
διαθήκην διαθηκη covenant
σου σου of you; your
τὴν ο the
μεθ᾿ μετα with; amid
ἡμῶν ημων our
14:21
אַל־ ʔal- אַל not
תִּנְאַץ֙ tinʔˌaṣ נאץ contemn
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
שִׁמְךָ֔ šimᵊḵˈā שֵׁם name
אַל־ ʔal- אַל not
תְּנַבֵּ֖ל tᵊnabbˌēl נבל wither
כִּסֵּ֣א kissˈē כִּסֵּא seat
כְבֹודֶ֑ךָ ḵᵊvôḏˈeḵā כָּבֹוד weight
זְכֹ֕ר zᵊḵˈōr זכר remember
אַל־ ʔal- אַל not
תָּפֵ֥ר tāfˌēr פרר break
בְּרִֽיתְךָ֖ bᵊrˈîṯᵊḵˌā בְּרִית covenant
אִתָּֽנוּ׃ ʔittˈānû אֵת together with
14:21. ne nos des in obprobrium propter nomen tuum neque facias nobis contumeliam solii gloriae tuae recordare ne irritum facias foedus tuum nobiscum
Give us not to be a reproach, for thy name's sake, and do not disgrace in us the throne of thy glory: remember, break not thy covenant with us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Престол славы Божией — это храм Иерусалимский.

Особые замечания. См. после XV-й главы.
Adam Clarke: Commentary on the Bible - 1831
14:21: Do not disgrace the throne of thy glory - The temple. Let not this sacred place be profaned by impious and sacrilegious hands.
Break not thy covenant - See Exo 24:7, Exo 24:8; Exo 19:5. They had already broken the covenant, and they wish God to fulfill his part. They ceased to be his people, for they abandoned themselves to idolatry; and yet they wished Jehovah to be their Lord; to defend, support, and fill them with all good things! But when the conditions of a covenant are broken by one of the contracting parties, the other party is not bound; and the covenant is necessarily annulled.
Albert Barnes: Notes on the Bible - 1834
14:21
This verse is in the original very emphatic, and consists of a series of broken ejaculations: "Abhor not for thy name's sake! Disgrace - lightly esteem" in Deu 32:15 - "not the throne of thy glory! Remember! Break not etc. with us!" The throne of Yahweh's glory is Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: not abhor: Jer 14:19; Lev 26:11; Deu 32:19; Psa 51:11, Psa 106:40; Lam 2:7; Amo 6:8
for: Jer 14:7; Psa 79:9, Psa 79:10; Eze 36:22, Eze 36:23, Eze 39:25; Dan 9:7, Dan 9:15-19; Eph 2:7
disgrace: Jer 3:17, Jer 17:12; Psa 74:3-7, Psa 74:20, Psa 106:45; Lam 1:10, Lam 2:6, Lam 2:7, Lam 2:20; Eze 7:20-22; Eze 24:21, Eze 43:7; Dan 8:11-13; Luk 21:24; Rev 11:2
remember: Exo 32:13; Lev 26:42-45; Psa 74:2, Psa 74:18-20, Psa 89:39, Psa 89:40, Psa 106:45; Isa 64:9-12; Zac 11:10, Zac 11:11; Luk 1:72; Heb 8:6-13
John Gill
14:21 Do not abhor us, for thy name's sake,.... Which was called upon them, and which they called upon; they deserved to be abhorred, they had done those things which might justly render them abominable, being what was abhorrent to him; and they deprecate this, not, for their own sake, who were unworthy of any favour, but for his own sake, for the sake of his honour and glory, which, as it is dear to the Lord, so to his people.
Do not disgrace the throne of thy glory; either Jerusalem, as Kimchi, which was the city of the great King, where he had his throne and palace, and which is called the throne of the Lord, Jer 3:17 or the house of the sanctuary, the temple, as Jarchi; see Jer 17:12, respect seems to be had to the mercy seat upon the ark, over which were the cherubim of glory, between which the Lord dwelt; and they pray, that though they were worthy of disgrace themselves, and to be taken and carried captive into a strange land, yet they entreat that the Lord would not disgrace his own glorious habitation, by suffering the city and the temple, and the ark in it, to be destroyed:
remember; thy people, Zion, as before; or the promises made to them, the covenant, as follows:
break not thy covenant with us: God never breaks his covenant, though man does; it may sometimes seem to be broken, when his church and people are in distress and affliction; but he will never break the covenant he has made, or suffer his faithfulness to fail; yet, though he does not, it is proper and necessary oftentimes to pray in this manner to God, for the encouragement of faith in him, and expectation of good things from him.
John Wesley
14:21 The throne - The words are either to be understood of the throne of the house of David, called the Lord's throne, 1Chron 29:23, or else the temple, and the ark in it, the more special symbol of God's presence.
Robert Jamieson, A. R. Fausset and David Brown
14:21 us--"the throne of Thy glory" may be the object of "abhor not" ("reject not"); or "Zion" (Jer 14:19).
throne of thy glory--Jerusalem, or, the temple, called God's "footstool" and "habitation" (1Chron 28:2; Ps 132:5).
thy covenant-- (Ps 106:45; Dan 9:19).
14:2214:22: Միթէ իցէ՞ ՚ի կուռս հեթանոսաց՝ որ տեղասցէ. կամ թէ երկինք տայցե՞ն զլրութիւն իւրեանց. ոչ ապաքէն դո՞ւ ես նոյն Տէր Աստուած մեր, եւ ակնկալցուք քեզ զի դու արարեր զայս ամենայն[11176]։[11176] Ոմանք. Իցէ՞ ոք ՚ի հեթանոսաց որ տեղայցէ։ Եւ ոմանք. իցէ՞ ոք ՚ի կուռս հեթա՛՛։
22 Հեթանոսական կուռքերի մէջ կա՞յ արդեօք մի կուռք, որ անձրեւ բերի, կամ թէ կարո՞ղ է երկինքը ինքն իրեն հեղեղ տեղալ. այդ անողը միթէ դու ինքդ չե՞ս, ո՛վ Տէր Աստուած մեր, եւ մենք քեզ վրայ ենք դնում մեր յոյսը, քանզի դու ես այդ ամէնը կատարում:
22 Միթէ հեթանոսներուն չաստուածներուն մէջ անձրեւ տուող մը կա՞յ, Կամ թէ երկինքնե՞րը կու տան անձրեւը։Չէ՞ որ ասիկա ընողը դո՛ւն ես, ո՛վ մեր Տէր Աստուածը. Ուստի քեզի կը յուսանք, վասն զի ասոնց ամէնքը դուն ըրիր։
Միթէ իցէ՞ ի կուռս հեթանոսաց` որ տեղասցէ, կամ թէ երկի՞նք տայցե՞ն [267]զլրութիւն իւրեանց. ո՞չ ապաքէն դու ես նոյն Տէր Աստուած մեր, եւ ակնկալցուք քեզ, զի դու արարեր զայս ամենայն:

14:22: Միթէ իցէ՞ ՚ի կուռս հեթանոսաց՝ որ տեղասցէ. կամ թէ երկինք տայցե՞ն զլրութիւն իւրեանց. ոչ ապաքէն դո՞ւ ես նոյն Տէր Աստուած մեր, եւ ակնկալցուք քեզ զի դու արարեր զայս ամենայն[11176]։
[11176] Ոմանք. Իցէ՞ ոք ՚ի հեթանոսաց որ տեղայցէ։ Եւ ոմանք. իցէ՞ ոք ՚ի կուռս հեթա՛՛։
22 Հեթանոսական կուռքերի մէջ կա՞յ արդեօք մի կուռք, որ անձրեւ բերի, կամ թէ կարո՞ղ է երկինքը ինքն իրեն հեղեղ տեղալ. այդ անողը միթէ դու ինքդ չե՞ս, ո՛վ Տէր Աստուած մեր, եւ մենք քեզ վրայ ենք դնում մեր յոյսը, քանզի դու ես այդ ամէնը կատարում:
22 Միթէ հեթանոսներուն չաստուածներուն մէջ անձրեւ տուող մը կա՞յ, Կամ թէ երկինքնե՞րը կու տան անձրեւը։Չէ՞ որ ասիկա ընողը դո՛ւն ես, ո՛վ մեր Տէր Աստուածը. Ուստի քեզի կը յուսանք, վասն զի ասոնց ամէնքը դուն ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
14:2214:22 Есть ли между суетными {богами} языческими производящие дождь? или может ли небо {само собою} подавать ливень? не Ты ли это, Господи, Боже наш? На Тебя надеемся мы; ибо Ты творишь все это.
14:22 μὴ μη not ἔστιν ειμι be ἐν εν in εἰδώλοις ειδωλον idol τῶν ο the ἐθνῶν εθνος nation; caste ὑετίζων υετιζω and; even εἰ ει if; whether ὁ ο the οὐρανὸς ουρανος sky; heaven δώσει διδωμι give; deposit πλησμονὴν πλησμονη repletion; satisfaction αὐτοῦ αυτος he; him οὐχὶ ουχι not; not actually σὺ συ you εἶ ειμι be αὐτός αυτος he; him καὶ και and; even ὑπομενοῦμέν υπομενω endure; stay behind σε σε.1 you ὅτι οτι since; that σὺ συ you ἐποίησας ποιεω do; make πάντα πας all; every ταῦτα ουτος this; he
14:22 הֲ hᵃ הֲ [interrogative] יֵ֨שׁ yˌēš יֵשׁ existence בְּ bᵊ בְּ in הַבְלֵ֤י havlˈê הֶבֶל breath הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people מַגְשִׁמִ֔ים maḡšimˈîm גשׁם rain וְ wᵊ וְ and אִם־ ʔim- אִם if הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens יִתְּנ֣וּ yittᵊnˈû נתן give רְבִבִ֑ים rᵊvivˈîm רְבִיבִים rain הֲ hᵃ הֲ [interrogative] לֹ֨א lˌō לֹא not אַתָּה־ ʔattā- אַתָּה you ה֜וּא hˈû הוּא he יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s) וּ֨ ˌû וְ and נְקַוֶּה־ nᵊqawweh- קוה wait for לָּ֔ךְ llˈāḵ לְ to כִּֽי־ kˈî- כִּי that אַתָּ֥ה ʔattˌā אַתָּה you עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵֽלֶּה׃ פ ʔˈēlleh . f אֵלֶּה these
14:22. numquid sunt in sculptilibus gentium qui pluant aut caeli possunt dare imbres nonne tu es Domine Deus noster quem expectavimus tu enim fecisti omnia haecAre there any among the graven things of the Gentiles that can send rain? or can the heavens give showers? art not thou the Lord our God, whom we have looked for? for thou hast made all these things.
22. Are there any among the vanities of the heathen that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee; for thou hast made all these things.
Are there [any] among the vanities of the Gentiles that can cause rain? or can the heavens give showers? [art] not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these:

14:22 Есть ли между суетными {богами} языческими производящие дождь? или может ли небо {само собою} подавать ливень? не Ты ли это, Господи, Боже наш? На Тебя надеемся мы; ибо Ты творишь все это.
14:22
μὴ μη not
ἔστιν ειμι be
ἐν εν in
εἰδώλοις ειδωλον idol
τῶν ο the
ἐθνῶν εθνος nation; caste
ὑετίζων υετιζω and; even
εἰ ει if; whether
ο the
οὐρανὸς ουρανος sky; heaven
δώσει διδωμι give; deposit
πλησμονὴν πλησμονη repletion; satisfaction
αὐτοῦ αυτος he; him
οὐχὶ ουχι not; not actually
σὺ συ you
εἶ ειμι be
αὐτός αυτος he; him
καὶ και and; even
ὑπομενοῦμέν υπομενω endure; stay behind
σε σε.1 you
ὅτι οτι since; that
σὺ συ you
ἐποίησας ποιεω do; make
πάντα πας all; every
ταῦτα ουτος this; he
14:22
הֲ hᵃ הֲ [interrogative]
יֵ֨שׁ yˌēš יֵשׁ existence
בְּ bᵊ בְּ in
הַבְלֵ֤י havlˈê הֶבֶל breath
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
מַגְשִׁמִ֔ים maḡšimˈîm גשׁם rain
וְ wᵊ וְ and
אִם־ ʔim- אִם if
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
יִתְּנ֣וּ yittᵊnˈû נתן give
רְבִבִ֑ים rᵊvivˈîm רְבִיבִים rain
הֲ hᵃ הֲ [interrogative]
לֹ֨א lˌō לֹא not
אַתָּה־ ʔattā- אַתָּה you
ה֜וּא hˈû הוּא he
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s)
וּ֨ ˌû וְ and
נְקַוֶּה־ nᵊqawweh- קוה wait for
לָּ֔ךְ llˈāḵ לְ to
כִּֽי־ kˈî- כִּי that
אַתָּ֥ה ʔattˌā אַתָּה you
עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵֽלֶּה׃ פ ʔˈēlleh . f אֵלֶּה these
14:22. numquid sunt in sculptilibus gentium qui pluant aut caeli possunt dare imbres nonne tu es Domine Deus noster quem expectavimus tu enim fecisti omnia haec
Are there any among the graven things of the Gentiles that can send rain? or can the heavens give showers? art not thou the Lord our God, whom we have looked for? for thou hast made all these things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:22: Are there any among the vanities of the Gentiles - Probably the dearth was now coming, as there had been a long want of rain. It was the prerogative of the true God to give rain and send showers at the prayers of his people.
Therefore we will wait upon thee - If thou do not undertake for us, we must be utterly ruined.
Albert Barnes: Notes on the Bible - 1834
14:22
None of the idols of the Gentiles can put an end to this present distress.
Art not thou he, O Lord our God! - Rather, "art thou not Yahweh our God?"
Thou hast made all these things - i. e., the heaven with its showers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: Are: Jer 10:15, Jer 16:19; Deu 32:21; Isa 41:29, Isa 44:12-20
vanities: Deu 32:21; Kg1 17:1, Kg1 18:1; Psa 74:1, Psa 74:2; Zac 10:1, Zac 10:2; Act 14:15-17
Art: Jer 5:24, Jer 10:13, Jer 51:16; Deu 28:12; Kg1 8:36, Kg1 17:14, Kg1 18:39-45; Job 5:10; Job 38:26-28; Psa 147:8; Isa 30:23; Joe 2:23; Amo 4:7; Mat 5:45
wait: Psa 25:3, Psa 25:21, Psa 27:14, Psa 130:5, Psa 135:7; Isa 30:18, Isa 30:23; Lam 3:25, Lam 3:26; Mic 7:7; Hab 3:17-19
Geneva 1599
14:22 Are there [any] among the (p) vanities of the Gentiles that can cause rain? or can the heavens give showers? [art] not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these [things].
(p) Meaning their idols, read (Jer 10:15).
John Gill
14:22 Are there any among the vanities of the Gentiles that can cause rain?.... The blessing wanted; none of the idols of the Gentiles, called vanities, because it was a vain thing to apply to them, or hope for anything from them, none of these could give a shower of rain; though the name of one of their idols was Jupiter Imbrius (u), or Pluvius, the god of rain, yet he could not make nor give a single drop; as Baal, in the times of Ahab, when there was a drought, could not.
Or can the heavens give showers? from whence they descend, and which are the second causes of rain; even these could not of themselves, and much less Heathen deities.
Art not thou he, O Lord our God? the everlasting and unchangeable He, or I AM, our covenant God and Father, thou, and thou only, canst give rain; this is the peculiar of the great God himself; see Acts 14:17.
Therefore we will wait upon thee; for rain, by prayer and supplication, and hope for it, and wait the Lord's own time to give it:
for thou hast made all these things; the rain and its showers, who have no other father than the Lord, Job 38:28, also the heavens from whence it descends, and the earth on which it falls, are made by him, who restrains and gives it at pleasure.
(u) Pausanias makes mention of an image of Jupiter Pluvius, and of altars erected to him in various places; Attica, sive l. 1. p. 60. Corinthiaca, sive l. 2. p. 119. Boeotica, sive l. 9. p. 602. and in India, as Apollonius Tyanaeus relates, in Vit. Philostrat. l. 3. c. 2. in fine, was a tub, which in time of drought they opened; from whence, as they pretended, clouds came forth and watered all the country. Near Rome was a stone called Lapis Manalis, which being brought into the city, was said to cause rain. A like fable is told of water being in the forehead of Jupiter Lycaeus, which being shook by an oaken branch in the hand of a priest, gathered clouds, and produced plentiful showers of rain when wanted; but these, with others, are all fables and lies. See Alex. ab Alex Genial. Dier. l. 4. c. 16.
John Wesley
14:22 Rain - The present judgment under which they groan, was a drought, which he had described in the six first verses; the prophet imploring God for the removal of it, argues, from the impossibility of help in this case from any other way, none of the idols of the Heathens, which he calls vain things, nothing in themselves, and of no use, or profit to those that ran after them. Give showers - Without thy will? Art not - Lord, art not thou he alone who is able to do it? The scripture constantly gives God the honour of giving rain.
Robert Jamieson, A. R. Fausset and David Brown
14:22 vanities--idols (Deut 32:21).
rain-- (Zech 10:1-2).
heavens--namely, of themselves without God (Mt 5:45; Acts 14:17); they are not the First Cause, and ought not to be deified, as they were by the heathen. The disjunctive "or" favors CALVIN'S explanation: "Not even the heavens themselves can give rain, much less can the idol vanities."
art not thou he--namely, who canst give rain?