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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141–9. Новый отказ Иеговы на молитву пророка. 10–21. Душевные страдания пророка и ободрение его Богом1-9: Господь не хочет простить Своему народу, потому что он не заслуживает этого. Народу остается принять все наказания, определенные ему праведным судом Божиим, и пророк видит уже осуществление этого приговора. Matthew Henry: Concise Commentary on the Whole Bible - 1706When we left the prophet, in the close of the foregoing chapter, so pathetically poring out his prayers before God, we had reason to hope that in this chapter we should find God reconciled to the land and the prophet brought into a quiet composed frame; but, to our great surprise, we find it much otherwise as to both. I. Notwithstanding the prophet's prayers, God here ratifies the sentence given against the people, and abandons them to ruin turning a deaf ear to all the intercessions made for them, ver. 1-9. II. The prophet himself, notwithstanding the satisfaction he had in communion with God, still finds himself uneasy and out of temper. 1. He complains to God of his continual struggle with his persecutors, ver. 10. 2. God assures him that he shall be taken under special protection, though there was a general desolation coming upon the land, ver. 11-14. 3. He appeals to God concerning his sincerity in the discharge of his prophetic office and thinks it hard that he should not have more of the comfort of it, ver. 15-18. 4. Fresh security is given him that, upon condition he continue faithful, God will continue his care of him and his favour to him, ver. 19-21. And thus, at length, we hope he regained the possession of his own soul.Adam Clarke: Commentary on the Bible - 1831God declares to Jeremiah that not even Moses and Samuel, whose prayers had been so prevalent, could divert him from his purpose of punishing so wicked a people, Jer 15:1. Accordingly their captivity is again announced in a variety of images so full of terror, Jer 15:2-9, that the prophet complains of his own hard fate in being obliged to deliver such unwelcome messages, Jer 15:10; for which too he is reproved, Jer 15:11-14. Immediately he appeals to God for his sincerity, and supplicates pardon, Jer 15:15-18; and God tempers his reproof with promising again to protect him in the faithful discharge of his duty, Jer 15:19-21.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Jer 15:1, The utter rejection and manifold judgments of the Jews; Jer 15:10, Jeremiah, complaining of their spite, receives a promise for himself; Jer 15:12, and a threatening for them; Jer 15:15, He prays; Jer 15:19, and receives a gracious promise.John GillINTRODUCTION TO JEREMIAH 15This chapter contains the Lord's answer to the prophet's prayers, in which he declares himself inexorable, and had resolved on the ruin of the Jewish nation for their sins; the prophet's complaint of the hardships he endured, notwithstanding his sincerity and integrity; and the Lord's promise of protection and deliverance, in case of his continuance in the faithful discharge of his office. The Lord denies the request of the prophet, by observing, that if even Moses and Samuel had been the intercessors for the people, he would not have regarded them, being determined upon casting them out, and sending them away captive, Jer 15:1, their punishment is declared, which was resolved on; some for death, or the pestilence; others for the sword; others for famine; and others for captivity; and others to be devoured by dogs, and fowls, and wild beasts, Jer 15:2, the cause of which were their sins, particularly their idolatry in the times of Manasseh, Jer 15:4, wherefore they should have no pity from men, nor would the Lord any more repent of the evil threatened, of which he was weary, because of their many backslidings, Jer 15:5, which destruction, being determined, is illustrated by a description of the instrument of it; by the multitude of widows, and the distress of mothers bereaved of their children, Jer 15:7 on which the prophet takes up a complaint of his being born for strife and contention, and of his being cursed by the people, though no usurer, Jer 15:10, when he is comforted with a promise of being used well by the enemy, both he and his remnant, Jer 15:11, but as for the people of the Jews in general, they would never be able to withstand the northern forces, the army of the Chaldeans; their riches and substance would be delivered into their hands, and their persons also be carried captive into a strange land, and the prophet along with them, because of their sins, and the wrath of God for them, Jer 15:12, upon which the prophet prays to the Lord, who knew him, that he would remember and visit him, and avenge him of his persecutors, and not take him away in his longsuffering; he urges, that he had suffered rebuke and reproach for his sake; that he was called by him to his office, which he had cheerfully entered on; he had his mission, commission, and message, from him, which he received with the greatest pleasure, signified by eating his words with joy; and that he had not associated himself with mockers and scoffers at religion and the word of God; and therefore expostulates why he should be put to so much pain, and be used as he was, Jer 15:15, wherefore the Lord promises that, upon condition of doing his work faithfully, he should be preserved, protected, and delivered, Jer 15:19. |
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15:115:1: Եւ ասէ՛ ցիս Տէր. Եթէ կացցեն Մովսէս եւ Սամուէլ առաջի երեսաց իմոց, ո՛չ եղիցի անձն իմ ընդ նոսա. ՚ի բա՛ց արձակեա զժողովուրդդ զայդ յերեսաց իմոց՝ եւ ելցե՛ն[11177]։ [11177] Ոմանք. Թէ կացցէ Մովսէս... անձն իմ ընդ դոսա։ Եւ ասէ ցիս Տէր. Եթէ կացցեն Մովսէս եւ Սամուէլ առաջի երեսաց իմոց, ոչ եղիցի անձն իմ ընդ [268]նոսա. ի բաց արձակեա զժողովուրդդ զայդ յերեսաց իմոց, եւ ելցեն:1 Տէրն ինձ ասում է. «Եթէ Մովսէսն ու Սամուէլն իսկ իմ դիմաց կանգնեն, ես հոգով այդ ժողովրդի հետ չեմ լինի. այդ ժողովրդին հեռո՛ւ վանիր ինձնից, թող հեռանա՛: 15 Տէրը ինծի ըսաւ.«Եթէ Մովսէսն ու Սամուէլն ալ իմ առջեւս կայնէին, Նորէն ժողովուրդին վրայ հաճութիւն պիտի չունենայի։Զանոնք առջեւէս վռնտէ ու թող դուրս ելլեն։ 15:1: Եւ ասէ՛ ցիս Տէր. Եթէ կացցեն Մովսէս եւ Սամուէլ առաջի երեսաց իմոց, ո՛չ եղիցի անձն իմ ընդ նոսա. ՚ի բա՛ց արձակեա զժողովուրդդ զայդ յերեսաց իմոց՝ եւ ելցե՛ն[11177]։ [11177] Ոմանք. Թէ կացցէ Մովսէս... անձն իմ ընդ դոսա։ 1 Տէրն ինձ ասում է. «Եթէ Մովսէսն ու Սամուէլն իսկ իմ դիմաց կանգնեն, ես հոգով այդ ժողովրդի հետ չեմ լինի. այդ ժողովրդին հեռո՛ւ վանիր ինձնից, թող հեռանա՛: 15 Տէրը ինծի ըսաւ.«Եթէ Մովսէսն ու Սամուէլն ալ իմ առջեւս կայնէին, Նորէն ժողովուրդին վրայ հաճութիւն պիտի չունենայի։Զանոնք առջեւէս վռնտէ ու թող դուրս ելլեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:115:1 И сказал мне Господь: хотя бы предстали пред лице Мое Моисей и Самуил, душа Моя не {приклонится} к народу сему; отгони {их} от лица Моего, пусть они отойдут. Then said the LORD unto me, Though Moses and Samuel stood before me, [yet] my mind [could] not [be] toward this people: cast [them] out of my sight, and let them go forth:15:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἐὰν εαν and if; unless στῇ ιστημι stand; establish Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine οὐκ ου not ἔστιν ειμι be ἡ ο the ψυχή ψυχη soul μου μου of me; mine πρὸς προς to; toward αὐτούς αυτος he; him ἐξαπόστειλον εξαποστελλω send forth τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he καὶ και and; even ἐξελθέτωσαν εξερχομαι come out; go out 15:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to אִם־ ʔim- אִם if יַעֲמֹ֨ד yaʕᵃmˌōḏ עמד stand מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses וּ û וְ and שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face אֵ֥ין ʔˌên אַיִן [NEG] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul אֶל־ ʔel- אֶל to הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this שַׁלַּ֥ח šallˌaḥ שׁלח send מֵֽ mˈē מִן from עַל־ ʕal- עַל upon פָּנַ֖י pānˌay פָּנֶה face וְ wᵊ וְ and יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out 15:1. et dixit Dominus ad me si steterit Moses et Samuhel coram me non est anima mea ad populum istum eice illos a facie mea et egredianturAnd the Lord said to me: If Moses and Samuel shall stand before me, my soul is not towards this people: cast them out from my sight, and let them go forth. 1. Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. 15:1 И сказал мне Господь: хотя бы предстали пред лице Мое Моисей и Самуил, душа Моя не {приклонится} к народу сему; отгони {их} от лица Моего, пусть они отойдут. 15:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἐὰν εαν and if; unless στῇ ιστημι stand; establish Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine οὐκ ου not ἔστιν ειμι be ἡ ο the ψυχή ψυχη soul μου μου of me; mine πρὸς προς to; toward αὐτούς αυτος he; him ἐξαπόστειλον εξαποστελλω send forth τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he καὶ και and; even ἐξελθέτωσαν εξερχομαι come out; go out 15:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to אִם־ ʔim- אִם if יַעֲמֹ֨ד yaʕᵃmˌōḏ עמד stand מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses וּ û וְ and שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face אֵ֥ין ʔˌên אַיִן [NEG] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul אֶל־ ʔel- אֶל to הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this שַׁלַּ֥ח šallˌaḥ שׁלח send מֵֽ mˈē מִן from עַל־ ʕal- עַל upon פָּנַ֖י pānˌay פָּנֶה face וְ wᵊ וְ and יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out 15:1. et dixit Dominus ad me si steterit Moses et Samuhel coram me non est anima mea ad populum istum eice illos a facie mea et egrediantur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord said to me: If Moses and Samuel shall stand before me, my soul is not towards this people: cast them out from my sight, and let them go forth. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141: Моисей и Самуил, как и в Пс. XCVIII (ст. 6), выводятся здесь как такие ходатаи за народ, которых ходатайство Иегова принимал (Исх. XXXII:11: и сл.; Чис. XIV:13: и сл. 1: Цар. VII:9: и сл.; XII:18). Но теперь даже и эти ходатаи не могли бы быть услышаны Богом — до того велика преступность народа иудейского пред Богом! — Пусть они отойдут. Евреи, очевидно, сами явились в храм умолять о прощении.Matthew Henry: Concise Commentary on the Whole Bible - 17061 Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. 2 And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. 3 And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. 4 And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem. 5 For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? 6 Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting. 7 And I will fan them with a fan in the gates of the land; I will bereave them of children, I will destroy my people, since they return not from their ways. 8 Their widows are increased to me above the sand of the seas: I have brought upon them against the mother of the young men a spoiler at noonday: I have caused him to fall upon it suddenly, and terrors upon the city. 9 She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while it was yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD.We scarcely find any where more pathetic expressions of divine wrath against a provoking people than we have here in these verses. The prophet had prayed earnestly for them, and found some among them to join with him; and yet not so much as a reprieve was gained, nor the least mitigation of the judgment; but this answer is given to the prophet's prayers, that the decree had gone forth, was irreversible, and would shortly be executed. Observe here, I. What the sin was upon which this severe sentence was grounded. 1. It is in remembrance of a former iniquity; it is because of Manasseh, for that which he did in Jerusalem, v. 4. What that was we are told, and that it was for it that Jerusalem was destroyed, 2 Kings xxiv. 3, 4. It was for his idolatry, and the innocent blood which he shed, which the Lord would not pardon. He is called the son of Hezekiah because his relation to so good a father was a great aggravation of his sin, so far was it from being an excuse of it. The greatest part of a generation was worn off since Manasseh's time, yet his sin is brought into the account; as in Jerusalem's last ruin God brought upon it all the righteous blood shed on the earth, to show how heavy the guilt of blood will light and lie somewhere, sooner or later, and that reprieves are not pardons. 2. It is in consideration of their present impenitence. See how their sin is described (v. 6): "Thou hast forsaken me, my service and thy duty to me; thou hast gone backward into the ways of contradiction, art become the reverse of what thou shouldst have been and of what God by his law would have led thee forward to." See how the impenitence is described (v. 7): They return not from their ways, the ways of their own hearts, into the ways of God's commandments again. There is mercy for those who have turned aside if they will return; but what favour can those expect that persist in their apostasy? II. What the sentence is. It is such as denotes no less than an utter ruin. 1. God himself abandons and abhors them: My mind cannot be towards them. How can it be thought that the holy God should have any remaining complacency in those that have such a rooted antipathy to him? It is not in a passion, but with a just and holy indignation, that he says, "Cast them out of my sight, as that which is in the highest degree odious and offensive, and let them go forth, for I will be troubled with them no more." 2. He will not admit any intercession to be made for them (v. 1): "Though Moses and Samuel stood before me, by prayer or sacrifice to reconcile me to them, yet I could not be prevailed with to admit them into favour." Moses and Samuel were two as great favourites of Heaven as ever were the blessings of this earth, and were particularly famed for the success of their mediation between God and his offending people; many a time they would have been destroyed if Moses had not stood before him in the breach; and to Samuel's prayers they owed their lives (1 Sam. xii. 19); yet even their intercessions should not prevail, no, not though they were now in a state of perfection, much less Jeremiah's who was now a man subject to like passions as others. The putting of this as a case, Though they should stand before me, supposes that they do not, and is an intimation that saints in heaven are not intercessors for saints on earth. It is the prerogative of the Eternal Word to be the only Mediator in the other world, whatever Moses, and Samuel, and others were in this. 3. He condemns them all to one destroying judgment or other. When God casts them out of his presence, whither shall they go forth? v. 2. Certainly nowhere to be safe or easy, but to be met by one judgment while they are pursued by another, till they find themselves surrounded with mischiefs on all hands, so that they cannot escape; Such as are for death to death. By death here is meant the pestilence (Rev. vi. 8), for it is death without visible means. Such as are for death to death, or for the sword to the sword; every man shall perish in that way that God has appointed: the law that appoints the malefactor's death determines what death he shall die. Or, He that is by his own choice for this judgment, let him take it, or for that, let him take it, but by the one or the other they shall all fall and none shall escape. It is a choice like that which David was put to, and was thereby put into a great strait, 2 Sam. xxiv. 14. Captivity is mentioned last, some think, because the sorest judgment of all, it being both a complication and continuance of miseries. That of the sword is again repeated (v. 3), and is made the first of another four frightful set of destroyers, which God will appoint over them, as officers over the soldiers, to do what they please with them. As those that escape the sword shall be cut off by pestilence, famine, or captivity, so those that fall by the sword shall be cut off by divine vengeance, which pursues sinners on the other side death; there shall be dogs to tear in the field to devour. And, if there be any that think to outrun justice, they shall be made the most public monuments of it: They shall be removed into all kingdoms of the earth (v. 4), like Cain, who, that he might be made a spectacle of horror to all, became a fugitive and a vagabond in the earth. 4. They shall fall without being relieved. Who can do any thing to help them? for (1.) God, even their own God (so he had been) appears against them: I will stretch out my hand against thee, which denotes a deliberate determined stroke, which will reach far and wound deeply. I am weary with repenting (v. 6); it is a strange expression; they had behaved so provokingly, especially by their treacherous professions of repentance, that they had put even infinite patience itself to the stretch. God had often turned away his wrath when it was ready to break forth against them; but now he will grant no more reprieves. Miserable is the case of those who have sinned so long against God's mercy that at length they have sinned it away. (2.) Their own country expels them, and is ready to spue them out, as it had done the Canaanites that were before them; for so it was threatened (Lev. xviii. 28): I will fan them with a fan in the gates of the land, in their own gates, through which they shall be scattered, or into the gates of the earth, into the cities of all the nations about them, v. 7. (3.) Their own children, that should assist them when they speak with the enemy in the gate, shall be cut off from them: I will bereave them of children, so that they shall have little hopes that the next generation will retrieve their affairs, for I will destroy my people; and, when the inhabitants are slain, the land will soon be desolate. This melancholy article is enlarged upon, v. 8, 9, where we have, [1.] The destroyer brought upon them. When God has bloody work to do he will find out bloody instruments to do it with. Nebuchadnezzar is here called a spoiler at noon-day, not a thief in the night, that is afraid of being discovered, but one that without fear shall break through and destroy all the fences of rights and properties, and this in the face of the sun and in defiance of its light: I have brought against the mother a young man, a spoiler (so some read it); for Nebuchadnezzar, when he first invaded Judah, was but a young man, in the first year of his reign. We read it, I have brought upon them, even against the mother of the young men, a spoiler, that is, against Jerusalem, a mother city, that had a very numerous family of young men: or that invasion was in a particular manner terrible to those mothers who had many sons fit for war, who must now hazard their lives in the high places of the field, and, being an unequal match for the enemy, would be likely to fall there, to the inexpressible grief of their poor mothers, who had nursed them up with a great deal of tenderness. The same God that brought the spoiler upon them caused him to fall upon it, that is, upon the spoil delivered to him, suddenly and by surprise; and then terrors came upon the city. the original is very abrupt--the city and terrors. O the city! what a consternation will it then be in! O the terrors that shall then seize it! Then the city and terrors shall be brought together, that seemed at a distance from each other. I will cause to fall suddenly upon her (upon Jerusalem) a watcher and terrors; so Mr. Gataker reads it, for the word is used for a watcher (Dan. iv. 13, 23), and the Chaldean soldiers were called watchers, ch. iv. 16. [2.] The destruction made by this destroyer. A dreadful slaughter is here described. First, The wives are deprived of their husbands: Their widows are increased above the sand of the seas, so numerous have they now grown. It was promised that the men of Israel (for those only were numbered) should be as the sand of the sea for multitude; but now they shall be all cut off, and their widows shall be so. But observe, God says, They are increased to me. Though the husbands were cut off by the sword of his justice, their poor widows were gathered in the arms of his mercy, who has taken it among the titles of his honour to be the God of the widows. Widows are said to be taken into the number, the number of those whom God has a particular compassion and concern for. Secondly, The parents are deprived of their children: She that has borne seven sons, whom she expected to be the support and joy of her age, now languishes, when she has seen them all cut off by the sword in one day, who had been many years her burden and care. She that had many children has waxed feeble, 1 Sam. ii. 5. See what uncertain comforts children are; and let us therefore rejoice in them as though we rejoiced not. When the children are slain the mother gives up the ghost, for her life was bound up in theirs: Her sun has gone down while it was yet day; she is bereaved of all her comforts just when she thought herself in the midst of the enjoyment of them. She is now ashamed and confounded to think how proud she was of her sons, how fond of them, and how much she promised herself from them. Some understand, by this languishing mother, Jerusalem lamenting the death of her inhabitants as passionately as ever poor mother bewailed her children. Many are cut off already, and the residue of them, who have yet escaped, and, as was hoped, were reserved to be the seed of another generation, even these will I deliver to the sword before their enemies (as the condemned malefactor is delivered to the sheriff to be executed), saith the Lord, the Judge of heaven and earth, who, we are sure, herein judges according to truth, though the judgment seem severe. 5. They shall fall without being pitied (v. 5): "For who shall have pity on thee, O Jerusalem? When thy God has cast thee out of his sight, and his compassions fail and are shut up from thee, neither thy enemies nor thy friends shall have any compassion for thee. They shall have no sympathy with thee; they shall not bemoan thee nor be sorry for thee; they shall have no concern for thee, shall not go a step out of their way to ask how thou dost." For, (1.) Their friends, who were expected to do these friendly offices, were all involved with them in the calamities, and had enough to do to bemoan themselves. (2.) It was plain to all their neighbours that they had brought all this misery upon themselves by their obstinacy in sin, and that they might easily have prevented it by repentance and reformation, which they were often in vain called to; and therefore who can pity them? O Israel! thou hast destroyed thyself. Those will perish for ever unpitied that might have been saved upon such easy terms and would not. (3.) God will thus complete their misery. He will set their acquaintance, as he did Job's at a distance from them; and his hand, his righteous hand, is to be acknowledged in all the unkindnesses of our friends, as well as in all the injuries done us by our foes. Adam Clarke: Commentary on the Bible - 183115:1: Though Moses and Samuel - Moses had often supplicated for the people; and in consequence they were spared. See Exo 32:11 and following verses, Num 14:13. Samuel also had prayed for the people, and God heard him, Sa1 7:9; but if these or the most holy men were now to supplicate for this people, he would not spare them.Cast them out of my sight, and let them go forth - Do not bring them into my presence by your prayers; let them go forth into captivity. Albert Barnes: Notes on the Bible - 183415:1: Cast them out of my sight - Rather, "send them out of My presence, and let them go away." The prophet is to dismiss them, because their mediators, Moses and Samuel, whose intercession had been accepted in old times (marginal references), would intercede now in vain.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:1: Though: Jer 7:16, Jer 11:14, Jer 14:11; Eze 14:14, Eze 14:21Moses: Exo 32:11-14; Num 14:13-20; Sa1 7:9, Sa1 12:23; Psa 99:6 stood: Jer 18:20; Gen 19:27; Psa 106:23; Zac 3:3; Heb 9:24 my mind: Jdg 5:9; Pro 14:35 cast: Jer 7:15, Jer 23:39, Jer 52:3; Kg2 17:20 Carl Friedrich Keil and Franz Delitzsch15:1"And Jahveh said unto me: If Moses and Samuel stood before me, yet would not my soul incline to this people. Drive them from my face, that they go forth. Jer 15:2. And if they say to thee: Whither shall we go forth? then say to them: Thus hath Jahveh said - Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. Jer 15:3. And I appoint over them four kinds, saith Jahveh: the sword to slay and the dogs to tear, the fowls of the heaven and the cattle of the earth, to devour and destroy. Jer 15:4. And I give them up to be abused to all kingdoms of the earth, for Manasseh's sake, the son of Hezekiah king of Judah, for what he did in Jerusalem. Jer 15:5. For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall go aside to ask after thy welfare? Jer 15:6. Thou hast rejected me, saith Jahveh; thou goest backwards, and so I stretch forth mine hand against thee and destroy thee; I am weary of repenting. Jer 15:7. And I fan them with a fain into the gates of the land: bereave, ruin my people; from their ways they turned not. Jer 15:8. More in number are his widows become unto me than the sand of the sea; I bring to them, against the mother of the young man, a spoiler at noon-day; I cause to fall upon her suddenly anguish and terrors. Jer 15:9. She that hath borne seven languisheth, she breatheth out her soul, her sun goeth down while yet it is day, she is put to shame and confounded; and their residue I give to the sword before their enemies, saith Jahveh." The Lord had indeed distinctly refused the favour sought for Judah; yet the command to disclose to the people the sorrow of his own soul at their calamity (Jer 15:17 and Jer 15:18) gave the prophet courage to renew his supplication, and to ask of the Lord if He had in very truth cast off Judah and Zion (Jer 15:19), and to set forth the reasons which made this seem impossible (Jer 15:20 -22). In the question, Jer 15:19, the emphasis lies on the מאסתּ, strengthened as it is by the inf. abs.: hast Thou utterly or really rejected? The form of the question is the same as that in Jer 2:14; first the double question, dealing with a state of affairs which the questioner is unable to regard as being actually the case, and then a further question, conveying wonder at what has happened. גּעל, loathe, cast from one, is synonymous with מאס. The second clause agrees verbally with Jer 8:15. The reasons why the Lord cannot have wholly rejected Judah are: 1. That they acknowledge their wickedness. Confession of sin is the beginning of return to God; and in case of such return, the Lord, by His compassion, has vouchsafed to His people forgiveness and the renewal of covenant blessings; cf. Lev 26:41., Deut 30:2. Along with their own evil doing, the transgression of their fathers is mentioned, cf. Jer 2:5., Jer 7:25., that full confession may be made of the entire weight of wickedness for which Israel has made itself answerable. So that, on its own account, Judah has no claim upon the help of its God. But the Lord may be moved thereto by regard for His name and the covenant relation. On this is founded the prayer of Jer 15:21 : Abhor not, sc. thy people, for Thy name's sake, lest Thou appear powerless to help in the eyes of the nations; see on Jer 15:7 and on Num 14:16. נבּל, lit., to treat as fools, see on Deut 32:15, here: make contemptible. The throne of the glory of God is the temple, where Jahveh sits enthroned over the ark of the covenant in the holy of holies, Ex 25:22, etc. The destruction of Jerusalem would, by the sack of the temple, dishonour the throne of the Lord. The object to "remember," viz., "Thy covenant," comes after "break not." The remembering or rememberedness of the covenant is shown in the not breaking maintenance of the same; cf. Lev 26:44. Lastly, we have in v. 22 the final motive for supplication: that the Lord alone can put an end to trouble. Neither the vain gods of the heathen (הבלים, see Jer 8:19) can procure rain, nor can the heaven, as one of the powers of nature, without power from God. אתּה הוּא, Thou art (הוּא is the copula between subject and predicate). Thou hast made all these. Not: the heaven and the earth, as Hitz. and Gr. would make it, after Is 37:16; still less is it, with Calv.: the punishment inflicted on us; but, as אלּה demands, the things mentioned immediately before: caelum, pluvias et quidquid est in omni rerum natura, Ros. Only when thus taken, does the clause contain any motive for: we wait upon Thee, i.e., expect from Thee help out of our trouble. It further clearly appears from this verse that the supplication was called forth by the calamity depicted in Jer 15:2-5. Jer 15:1-4 Decisive refusal of the petition. - Jer 15:1. Even Moses and Samuel, who stood so far in God's favour that by their supplications they repeatedly rescued their people from overwhelming ruin (cf. Ex 17:11; Ex 32:11., Num 14:13., and 1Kings 7:9., Jer 12:17., Ps 99:6), if they were to come now before the Lord, would not incline His love towards this people. אל indicates the direction of the soul towards any one; in this connection: the inclination of it towards the people. He has cast off this people and will no longer let them come before His face. In Jer 15:2-9 this is set forth with terrible earnestness. We must supply the object, "this people," to "drive" from the preceding clause. "From my face" implies the people's standing before the Lord in the temple, where they had appeared bringing sacrifices, and by prayer invoking His help (Jer 14:12). To go forth from the temple = to go forth from God's face. Jer 15:2. But in case they ask where they are to go to, Jeremiah is to give them the sarcastic direction: Each to the destruction allotted to him. He that is appointed to death, shall go forth to death, etc. The clauses: such as are for death, etc., are to be filled up after the analogy of 2Kings 15:20; 4Kings 8:1, so that before the second "death," "sword," etc., we supply the verb "shall go." There are mentioned four kinds of punishments that are to befall the people. The "death" mentioned over and above the sword is death by disease, for which we have in Jer 14:12 דּבר, pestilence, disease; cf. Jer 43:11, where death, captivity, and sword are mentioned together, with Ezek 14:21, sword, famine, wild beasts, and disease (דּבר), and Ezek 33:27, sword, wild beasts, and disease. This doom is made more terrible in Jer 15:3. The Lord will appoint over them (פּקד as in Jer 13:21) four kinds, i.e., four different destructive powers which shall prepare a miserable end for them. One is the sword already mentioned in Jer 15:2, which slays them; the three others are to execute judgment on the dead: the dogs which shall tear, mutilate, and partly devour the dead bodies (cf. 4Kings 9:35, 4Kings 9:37), and birds and beasts of prey, vultures, jackals, and others, which shall make an end of such portions as are left by the dogs. In Jer 15:4 the whole is summed up in the threatening of Deut 28:25, that the people shall be delivered over to be abused to all the kingdoms of the earth, and the cause of this terrible judgment is mentioned. The Chet. זועה is not to be read זועה, but זועה, and is the contracted form from זעוה, see on Deut 28:25, from the rad. זוּע, lit., tossing hither and thither, hence for maltreatment. For the sake of King Manasseh, who by his godless courses had filled up the measure of the people's sins, so that the Lord must cast Judah away from His face, and give it up to the heathen to be chastised; cf. 4Kings 23:26; 4Kings 24:3, with the exposition of these passages; and as to what Manasseh did, see 2 Kings 21:1-16. Geneva 159915:1 Then said the LORD to me, (a) Though Moses and Samuel stood before me, [yet] my mind [could] not [be] toward this people: cast [them] out of my sight, and let them go forth.(a) Meaning that if there were any man living moved with so great zeal toward the people as were these two, yet he would not grant this request, as he had determined the contrary, (Ezek 14:14). John Gill15:1 Then said the Lord unto me,.... In answer to his expostulations and entreaties, Jer 14:19,though Moses and Samuel stood before me; to pray before me, as the Targum; to make intercession for the people. Standing is a prayer gesture. The Jews say there is no standing but prayer, or that is meant when it is mentioned; See Gill on Mt 6:5. Moses and Samuel were named, because they were eminent for prayer, and had success in it, for the people of Israel. Of Moses, see Ex 32:11 and of Samuel, see 1Kings 7:9 and of both, Ps 99:6. The Arabic version reads "Moses and Aaron", but wrongly. The Palmists make use of this text to prove the intercession of saints in heaven for those on earth; but the words are only a supposition, and not a fact. The meaning is, that supposing that Moses and Samuel were alive, and made intercession for the people, their prayers would not be regarded; and such a supposition, as it suggests that they were not alive, so that they did not stand before him, and make intercession for Judah; wherefore this is against, and not for, the intercession of saints in heaven: yet my mind could not be towards this people; God could have no good will to them, no delight in them; could not be reconciled to them, or agree to it, that the favours asked for should be granted them, or that they should be continued in their own land; and therefore it was in vain for the prophet to solicit on their account; but, on the other hand, it is ordered as follows: cast them out of my sight; or presence; as persons loathsome and abominable, not to be borne; I cannot look upon them, or have anything to say to them, in a favourable way: and let them go forth; from my presence, from the temple, the city, and out of their own land; that is, declare that so it shall be. John Wesley15:1 Cast them out - I am not able to abide the sight of them, therefore let them go forth.Robert Jamieson, A. R. Fausset and David Brown15:1 GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)Moses . . . Samuel--eminent in intercessions (Ex 32:11-12; 1Kings 7:9; Ps 99:6). be toward--could not be favorably inclined toward them. out of my sight--God speaks as if the people were present before Him, along with Jeremiah. |
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15:215:2: Եւ եղիցի եթէ ասիցեն ցքեզ. Յո՞վ ելցուք. ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր. Որք ՚ի մահ՝ ՚ի մահ, եւ որք ՚ի սուր՝ ՚ի սուր, եւ որք ՚ի սով՝ ՚ի սով, եւ որք ՚ի գերութիւն՝ ՚ի գերութիւն[11178]։ [11178] Ոմանք. Եթէ ասասցեն ցքեզ յո՞ ելցուք։ Եւ եղիցի եթէ ասիցեն ցքեզ. Յո՞վ ելցուք, ասասցես ցնոսա. Այսպէս ասէ Տէր. Որք ի մահ` ի մահ, եւ որք ի սուր` ի սուր, եւ որք ի սով` ի սով, եւ որք ի գերութիւն` ի գերութիւն:2 Եւ եթէ պատահի, որ հարցնեն քեզ՝ ո՞ւր գնանք, կ’ասես նրանց. այսպէս է ասում Տէրը. “Ովքեր մահուան համար են՝ թող գնան դէպի մահ, ովքեր սրի համար են՝ դէպի սուր, ովքեր սովի համար են՝ դէպի սով, իսկ ովքեր գերութեան համար են՝ դէպի գերութիւն”: 2 Եւ եթէ քեզի՝ ‘Ո՞ւր ելլենք’ ըսեն, Այն ատեն անոնց ըսէ. ‘Տէրը այսպէս կ’ըսէ. Մահուան համար որոշուածները՝ մահուան, Սուրի համար որոշուածները՝ սուրի, Սովի համար որոշուածները՝ սովի Ու գերութեան համար որոշուածները գերութեան թող ելլեն’։ 15:2: Եւ եղիցի եթէ ասիցեն ցքեզ. Յո՞վ ելցուք. ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր. Որք ՚ի մահ՝ ՚ի մահ, եւ որք ՚ի սուր՝ ՚ի սուր, եւ որք ՚ի սով՝ ՚ի սով, եւ որք ՚ի գերութիւն՝ ՚ի գերութիւն[11178]։ [11178] Ոմանք. Եթէ ասասցեն ցքեզ յո՞ ելցուք։ 2 Եւ եթէ պատահի, որ հարցնեն քեզ՝ ո՞ւր գնանք, կ’ասես նրանց. այսպէս է ասում Տէրը. “Ովքեր մահուան համար են՝ թող գնան դէպի մահ, ովքեր սրի համար են՝ դէպի սուր, ովքեր սովի համար են՝ դէպի սով, իսկ ովքեր գերութեան համար են՝ դէպի գերութիւն”: 2 Եւ եթէ քեզի՝ ‘Ո՞ւր ելլենք’ ըսեն, Այն ատեն անոնց ըսէ. ‘Տէրը այսպէս կ’ըսէ. Մահուան համար որոշուածները՝ մահուան, Սուրի համար որոշուածները՝ սուրի, Սովի համար որոշուածները՝ սովի Ու գերութեան համար որոշուածները գերութեան թող ելլեն’։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:215:2 Если же скажут тебе: >, то скажи им: так говорит Господь: кто {обречен} на смерть, иди на смерть; и кто под меч, под меч; и кто на голод, на голод; и кто в плен, в плен. And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as [are] for death, to death; and such as [are] for the sword, to the sword; and such as [are] for the famine, to the famine; and such as [are] for the captivity, to the captivity:15:2 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless εἴπωσιν επω say; speak πρὸς προς to; toward σέ σε.1 you ποῦ που.1 where? ἐξελευσόμεθα εξερχομαι come out; go out καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὅσοι οσος as much as; as many as εἰς εις into; for θάνατον θανατος death εἰς εις into; for θάνατον θανατος death καὶ και and; even ὅσοι οσος as much as; as many as εἰς εις into; for μάχαιραν μαχαιρα short sword εἰς εις into; for μάχαιραν μαχαιρα short sword καὶ και and; even ὅσοι οσος as much as; as many as εἰς εις into; for λιμόν λιμος famine; hunger εἰς εις into; for λιμόν λιμος famine; hunger καὶ και and; even ὅσοι οσος as much as; as many as εἰς εις into; for αἰχμαλωσίαν αιχμαλωσια captivity εἰς εις into; for αἰχμαλωσίαν αιχμαλωσια captivity 15:2 וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יֹאמְר֥וּ yōmᵊrˌû אמר say אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to אָ֣נָה ʔˈānā אָן whither נֵצֵ֑א nēṣˈē יצא go out וְ wᵊ וְ and אָמַרְתָּ֨ ʔāmartˌā אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לַ la לְ to † הַ the מָּ֤וֶת mmˈāweṯ מָוֶת death לַ la לְ to † הַ the מָּ֨וֶת֙ mmˈāweṯ מָוֶת death וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לַ la לְ to † הַ the חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger לַ la לְ to † הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לָֽ lˈā לְ to † הַ the רָעָב֙ rāʕˌāv רָעָב hunger לָֽ lˈā לְ to † הַ the רָעָ֔ב rāʕˈāv רָעָב hunger וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לַ la לְ to † הַ the שְּׁבִ֖י ššᵊvˌî שְׁבִי captive לַ la לְ to † הַ the שֶּֽׁבִי׃ ššˈevî שְׁבִי captive 15:2. quod si dixerint ad te quo egrediemur dices ad eos haec dicit Dominus qui ad mortem ad mortem et qui ad gladium ad gladium et qui ad famem ad famem et qui ad captivitatem ad captivitatemAnd if they shall say unto thee: Whither shall we go forth? thou shalt say to them: Thus saith the Lord: Such as are for death, to death: and such as are for the sword, to the sword: and such as are for famine, to famine: and such as are for captivity, to captivity. 2. And it shall come to pass, when they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for captivity, to captivity. 15:2 Если же скажут тебе: <<куда нам идти?>>, то скажи им: так говорит Господь: кто {обречен} на смерть, иди на смерть; и кто под меч, под меч; и кто на голод, на голод; и кто в плен, в плен. 15:2 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless εἴπωσιν επω say; speak πρὸς προς to; toward σέ σε.1 you ποῦ που.1 where? ἐξελευσόμεθα εξερχομαι come out; go out καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὅσοι οσος as much as; as many as εἰς εις into; for θάνατον θανατος death εἰς εις into; for θάνατον θανατος death καὶ και and; even ὅσοι οσος as much as; as many as εἰς εις into; for μάχαιραν μαχαιρα short sword εἰς εις into; for μάχαιραν μαχαιρα short sword καὶ και and; even ὅσοι οσος as much as; as many as εἰς εις into; for λιμόν λιμος famine; hunger εἰς εις into; for λιμόν λιμος famine; hunger καὶ και and; even ὅσοι οσος as much as; as many as εἰς εις into; for αἰχμαλωσίαν αιχμαλωσια captivity εἰς εις into; for αἰχμαλωσίαν αιχμαλωσια captivity 15:2 וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יֹאמְר֥וּ yōmᵊrˌû אמר say אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to אָ֣נָה ʔˈānā אָן whither נֵצֵ֑א nēṣˈē יצא go out וְ wᵊ וְ and אָמַרְתָּ֨ ʔāmartˌā אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לַ la לְ to † הַ the מָּ֤וֶת mmˈāweṯ מָוֶת death לַ la לְ to † הַ the מָּ֨וֶת֙ mmˈāweṯ מָוֶת death וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לַ la לְ to † הַ the חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger לַ la לְ to † הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לָֽ lˈā לְ to † הַ the רָעָב֙ rāʕˌāv רָעָב hunger לָֽ lˈā לְ to † הַ the רָעָ֔ב rāʕˈāv רָעָב hunger וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לַ la לְ to † הַ the שְּׁבִ֖י ššᵊvˌî שְׁבִי captive לַ la לְ to † הַ the שֶּֽׁבִי׃ ššˈevî שְׁבִי captive 15:2. quod si dixerint ad te quo egrediemur dices ad eos haec dicit Dominus qui ad mortem ad mortem et qui ad gladium ad gladium et qui ad famem ad famem et qui ad captivitatem ad captivitatem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And if they shall say unto thee: Whither shall we go forth? thou shalt say to them: Thus saith the Lord: Such as are for death, to death: and such as are for the sword, to the sword: and such as are for famine, to famine: and such as are for captivity, to captivity. |
jfb▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183115:2: Whither shall we go forth? - Such as are for death, to death - Some shall be destroyed by the pestilence, here termed death. See Jer 18:21. Others shall be slain by the sword in battle, and in the sackage of cities. Others shall perish by famine, shall be starved to death through the mere want of the necessaries of life; and the rest shall go into captivity. There shall be different sorts of punishments inflicted on them according to the nature of their transgressions. Some shall be punished in one way, and some in another.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:2: for death: Jer 14:12, Jer 24:9, Jer 24:10, Jer 43:11; Isa 24:18; Eze 5:2, Eze 5:12, Eze 14:21; Dan 9:12; Amo 5:19; Zac 11:9; Rev 6:3-8John Gill15:2 And it shall come to pass, if they say unto thee,.... As doubtless they will, when this message is brought to them:whither shall we go forth? in a jeering scornful manner, not believing that this would be their case: then thou shall tell them, thus saith the Lord, such as are for death, to death; such as were appointed to death, or to die by the pestilence, which is often signified by death; they shall go forth unto it; or it shall meet them, and seize upon them, and take them away: and such as are for the sword, to the sword; who are appointed to die by the sword of the enemy, into whose hands they should fall by attempting to escape out of the city, shall perish by it: and such as are for the famine, to the famine; such as are appointed to die by that, shall die of it in the city, where they shall be besieged, and not be able to get out to fetch in any provisions, and where none can be brought, because of the enemy: and such as are for the captivity, to the captivity; such as are spared from the pestilence, sword, and famine, and are designed to be carried captive into a strange land, shall be taken and carried thither; nor will it be in their power, or in any other's, to hinder any of the above things, to which they are appointed of God. According to the Jews, the latter of these is more grievous than the former; as the sword than death, and famine than the sword, so captivity than them all (w). (w) T. Bab Bava Bathra, fol. 8. 2. Robert Jamieson, A. R. Fausset and David Brown15:2 death--deadly plague (Jer 18:21; Jer 43:11; Ezek 5:2, Ezek 5:12; Zech 11:9). |
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15:315:3: Եւ խնդրեցից ՚ի նոցանէ վրէժս չորիւք օրինակօք՝ ասէ Տէր. զսուր ՚ի սպանանել, եւ զշունս ՚ի պատառել, եւ զթռչունս երկնից՝ եւ զգազանս երկրի՝ յուտել եւ յապականել[11179]։ [11179] Ոմանք. Եւ խնդրեցից վրէժ ՚ի նոցանէ։ Եւ խնդրեցից ի նոցանէ վրէժս չորիւք օրինակօք` ասէ Տէր. զսուր ի սպանանել, եւ զշունս ի պատառել, եւ զթռչունս երկնից եւ զգազանս երկրի` յուտել եւ յապականել:3 Ես նրանցից վրէժ լուծելու համար պիտի դիմեմ չորս միջոցի, - ասում է Տէրը. - սրին՝ սպանելու համար, շներին՝ պատառոտելու համար, երկնքի թռչուններին եւ երկրի գազաններին՝ յօշոտելու եւ ոչնչացնելու համար: 3 «Անոնց վրայ չորս տեսակ պատիժ պիտի ղրկեմ, կ’ըսէ Տէրը. Մեռցնելու համար՝ սուրը, Պատառելու համար՝ շուները, Ուտելու ու ապականելու համար՝ Երկնքի թռչուններն ու երկրի գազանները։ 15:3: Եւ խնդրեցից ՚ի նոցանէ վրէժս չորիւք օրինակօք՝ ասէ Տէր. զսուր ՚ի սպանանել, եւ զշունս ՚ի պատառել, եւ զթռչունս երկնից՝ եւ զգազանս երկրի՝ յուտել եւ յապականել[11179]։ [11179] Ոմանք. Եւ խնդրեցից վրէժ ՚ի նոցանէ։ 3 Ես նրանցից վրէժ լուծելու համար պիտի դիմեմ չորս միջոցի, - ասում է Տէրը. - սրին՝ սպանելու համար, շներին՝ պատառոտելու համար, երկնքի թռչուններին եւ երկրի գազաններին՝ յօշոտելու եւ ոչնչացնելու համար: 3 «Անոնց վրայ չորս տեսակ պատիժ պիտի ղրկեմ, կ’ըսէ Տէրը. Մեռցնելու համար՝ սուրը, Պատառելու համար՝ շուները, Ուտելու ու ապականելու համար՝ Երկնքի թռչուններն ու երկրի գազանները։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:315:3 И пошлю на них четыре рода {казней}, говорит Господь: меч, чтобы убивать, и псов, чтобы терзать, и птиц небесных и зверей полевых, чтобы пожирать и истреблять; And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy:15:3 καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τέσσαρα τεσσαρες four εἴδη ειδος aspect; shape λέγει λεγω tell; declare κύριος κυριος lord; master τὴν ο the μάχαιραν μαχαιρα short sword εἰς εις into; for σφαγὴν σφαγη slaughter καὶ και and; even τοὺς ο the κύνας κυων dog εἰς εις into; for διασπασμὸν διασπασμος and; even τὰ ο the θηρία θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven εἰς εις into; for βρῶσιν βρωσις meal; eating καὶ και and; even εἰς εις into; for διαφθοράν διαφθορα decay 15:3 וּ û וְ and פָקַדְתִּ֨י fāqaḏtˌî פקד miss עֲלֵיהֶ֜ם ʕᵃlêhˈem עַל upon אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four מִשְׁפָּחֹות֙ mišpāḥôṯ מִשְׁפָּחָה clan נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger לַֽ lˈa לְ to הֲרֹ֔ג hᵃrˈōḡ הרג kill וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּלָבִ֖ים kkᵊlāvˌîm כֶּלֶב dog לִ li לְ to סְחֹ֑ב sᵊḥˈōv סחב drag וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֹ֧וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֶּהֱמַ֥ת behᵉmˌaṯ בְּהֵמָה cattle הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לֶ le לְ to אֱכֹ֥ל ʔᵉḵˌōl אכל eat וּ û וְ and לְ lᵊ לְ to הַשְׁחִֽית׃ hašḥˈîṯ שׁחת destroy 15:3. et visitabo super eos quattuor species dicit Dominus gladium ad occisionem et canes ad lacerandum et volatilia caeli et bestias terrae ad devorandum et dissipandumAnd I will visit them with four kinds, saith the Lord: The sword to kill, and the dogs to tear, and the fowls of the air, and the beasts of the earth, to devour and to destroy. 3. And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy. 15:3 И пошлю на них четыре рода {казней}, говорит Господь: меч, чтобы убивать, и псов, чтобы терзать, и птиц небесных и зверей полевых, чтобы пожирать и истреблять; 15:3 καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τέσσαρα τεσσαρες four εἴδη ειδος aspect; shape λέγει λεγω tell; declare κύριος κυριος lord; master τὴν ο the μάχαιραν μαχαιρα short sword εἰς εις into; for σφαγὴν σφαγη slaughter καὶ και and; even τοὺς ο the κύνας κυων dog εἰς εις into; for διασπασμὸν διασπασμος and; even τὰ ο the θηρία θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven εἰς εις into; for βρῶσιν βρωσις meal; eating καὶ και and; even εἰς εις into; for διαφθοράν διαφθορα decay 15:3 וּ û וְ and פָקַדְתִּ֨י fāqaḏtˌî פקד miss עֲלֵיהֶ֜ם ʕᵃlêhˈem עַל upon אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four מִשְׁפָּחֹות֙ mišpāḥôṯ מִשְׁפָּחָה clan נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger לַֽ lˈa לְ to הֲרֹ֔ג hᵃrˈōḡ הרג kill וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּלָבִ֖ים kkᵊlāvˌîm כֶּלֶב dog לִ li לְ to סְחֹ֑ב sᵊḥˈōv סחב drag וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֹ֧וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֶּהֱמַ֥ת behᵉmˌaṯ בְּהֵמָה cattle הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לֶ le לְ to אֱכֹ֥ל ʔᵉḵˌōl אכל eat וּ û וְ and לְ lᵊ לְ to הַשְׁחִֽית׃ hašḥˈîṯ שׁחת destroy 15:3. et visitabo super eos quattuor species dicit Dominus gladium ad occisionem et canes ad lacerandum et volatilia caeli et bestias terrae ad devorandum et dissipandum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will visit them with four kinds, saith the Lord: The sword to kill, and the dogs to tear, and the fowls of the air, and the beasts of the earth, to devour and to destroy. |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143: Псы, птицы (хищные) и звери являются для того, чтобы пожирать трупы убитых иудеев и, как существа нечистые, осквернить их этим.Adam Clarke: Commentary on the Bible - 183115:3: I will appoint over them four kinds - There shall appear four instruments of my justice.1. The sword to slay. 2. The dogs to tear what is slain. 3. The fowls of the heaven to feed on the dead carcasses. And, 4. The wild beasts to destroy all that the fowls have left. Albert Barnes: Notes on the Bible - 183415:3: Kinds - literally, as the margin, i. e., classes of things. The first is to destroy the living, the other three to mutilate and consume the dead.To tear - literally, "to drag along the ground." It forcibly expresses the contumely to which the bodies of the slain will be exposed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:3: I will: Jer 7:33; Lev 26:16, Lev 26:22, Lev 26:25; Deu 28:26; Kg1 21:23, Kg1 21:24; Kg2 9:35-37; Isa 18:6, Isa 56:9, Isa 56:10; Eze 14:21; Rev 6:8, Rev 19:17, Rev 19:18kinds: Heb. families Geneva 159915:3 And I will appoint over them four kinds, saith the LORD: the sword to slay, and the (b) dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy.(b) The dogs, birds and beasts would devour them that were slain. John Gill15:3 And I will appoint over them four kinds, saith the Lord,.... Or four families (x), and these very devouring ones; that is, four sorts of punishment; and so the Targum,"four evil punishments;'' which are after mentioned. These are represented as under God, and at his beck and command; servants of his, that go and come at his pleasure, and do his will; and as being over men, and having power and authority to kill and to destroy by a divine commission: the sword to slay: the first and chief of the four families or punishments, which had a commission from the Lord to sheath itself in his people, the Jews; even the sword of the enemy, the Chaldeans, drawn against them by a divine order and appointment: and the dogs to tear; the carcasses of those that are slain with the sword: or "to draw" (y); as the word signifies; it being the usual way of dogs to draw and drag the flesh about they are feeding on; this is another of the four families, and a very voracious one it is: and the fowls of the heaven, and the beasts of the earth, to devour and destroy; or "to eat, and to corrupt", the bodies of those that are slain by the sword. The meaning is, that such should not have a burial, but should be the food of fowls and wild beasts: these are the other two destroying families, which have their commission from the Lord for such service. (x) "quatuor familias, sive cognationes", Vatablus, Tigurine version, Calvin. (y) "ad trahendum", Calvin, Pagninus, Montanus, Junius & Tremellius, Piscator, Schmidt; so Ben Melech, Robert Jamieson, A. R. Fausset and David Brown15:3 appoint-- (Lev 26:16).kinds--of punishments. |
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15:415:4: Եւ մատնեցից զնոսա ՚ի վտանգ ամենայն թագաւորութեանց երկրի. վասն Մանասէի որդւոյ Եզեկիայ թագաւորին Յուդայ, եւ վասն ամենայնի զոր արար յԵրուսաղէմ։ Եւ մատնեցից զնոսա ի վտանգ ամենայն թագաւորութեանց երկրի, վասն Մանասէի որդւոյ Եզեկեայ թագաւորին Յուդայ, եւ վասն ամենայնի զոր արար յԵրուսաղէմ:4 Յուդայի երկրի թագաւոր Եզեկիայի որդի Մանասէի պատճառով եւ այն ամենի պատճառով, որ նա կատարեց Երուսաղէմում, նրանց պիտի մատնեմ աշխարհի բոլոր թագաւորութիւնների տանջանքին: 4 Զանոնք, նեղութիւն կրելու համար, Երկրի բոլոր թագաւորութիւններուն ձեռքը պիտի մատնեմ, Յուդայի թագաւորին Եզեկիային որդիին Մանասէին պատճառով եւ Երուսաղէմի մէջ անոր ըրած բաներուն համար։ 15:4: Եւ մատնեցից զնոսա ՚ի վտանգ ամենայն թագաւորութեանց երկրի. վասն Մանասէի որդւոյ Եզեկիայ թագաւորին Յուդայ, եւ վասն ամենայնի զոր արար յԵրուսաղէմ։ 4 Յուդայի երկրի թագաւոր Եզեկիայի որդի Մանասէի պատճառով եւ այն ամենի պատճառով, որ նա կատարեց Երուսաղէմում, նրանց պիտի մատնեմ աշխարհի բոլոր թագաւորութիւնների տանջանքին: 4 Զանոնք, նեղութիւն կրելու համար, Երկրի բոլոր թագաւորութիւններուն ձեռքը պիտի մատնեմ, Յուդայի թագաւորին Եզեկիային որդիին Մանասէին պատճառով եւ Երուսաղէմի մէջ անոր ըրած բաներուն համար։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:415:4 и отдам их на озлобление всем царствам земли за Манассию, сына Езекии, царя Иудейского, за то, что он сделал в Иерусалиме. And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for [that] which he did in Jerusalem:15:4 καὶ και and; even παραδώσω παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for ἀνάγκας αναγκη compulsion; necessity πάσαις πας all; every ταῖς ο the βασιλείαις βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land διὰ δια through; because of Μανασση μανασσης Manassēs; Manassis υἱὸν υιος son Εζεκιου εζεκιας Ezekias βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha περὶ περι about; around πάντων πας all; every ὧν ος who; what ἐποίησεν ποιεω do; make ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem 15:4 וּ û וְ and נְתַתִּ֣ים nᵊṯattˈîm נתן give לְל *lᵊ לְ to זַֽעֲוָ֔הזועה *zˈaʕᵃwˈā זַעֲוָה terror לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth בִּ֠ bi בְּ in גְלַל ḡᵊlˌal גָּלָל matter מְנַשֶּׁ֤ה mᵊnaššˈeh מְנַשֶּׁה Manasseh בֶן־ ven- בֵּן son יְחִזְקִיָּ֨הוּ֙ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah עַ֥ל ʕˌal עַל upon אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 15:4. et dabo eos in fervorem universis regnis terrae propter Manassem filium Ezechiae regis Iuda super omnibus quae fecit in HierusalemAnd I will give them up to the rage of all the kingdoms of the earth: because of Manasses the son of Ezechias the king of Juda, for all that he did in Jerusalem. 4. And I will cause them to be tossed to and fro among all the kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem. 15:4 и отдам их на озлобление всем царствам земли за Манассию, сына Езекии, царя Иудейского, за то, что он сделал в Иерусалиме. 15:4 καὶ και and; even παραδώσω παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for ἀνάγκας αναγκη compulsion; necessity πάσαις πας all; every ταῖς ο the βασιλείαις βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land διὰ δια through; because of Μανασση μανασσης Manassēs; Manassis υἱὸν υιος son Εζεκιου εζεκιας Ezekias βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha περὶ περι about; around πάντων πας all; every ὧν ος who; what ἐποίησεν ποιεω do; make ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem 15:4 וּ û וְ and נְתַתִּ֣ים nᵊṯattˈîm נתן give לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth בִּ֠ bi בְּ in גְלַל ḡᵊlˌal גָּלָל matter מְנַשֶּׁ֤ה mᵊnaššˈeh מְנַשֶּׁה Manasseh בֶן־ ven- בֵּן son יְחִזְקִיָּ֨הוּ֙ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah עַ֥ל ʕˌal עַל upon אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 15:4. et dabo eos in fervorem universis regnis terrae propter Manassem filium Ezechiae regis Iuda super omnibus quae fecit in Hierusalem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will give them up to the rage of all the kingdoms of the earth: because of Manasses the son of Ezechias the king of Juda, for all that he did in Jerusalem. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144: Отдам их на озлобление — точнее с евр.: сделаю иудеев такими, что глядя на них и на их судьбу, все народы придут в содрогание. — За Манассию. Эта мысль представляется повторением мысли писателя 4-й книге Царств (4: Цар. XXI:11: и сл.; XXIII:26; XXIV:3). Иеремия едва ли мог сказать, что за грехи одного царя, который притом раскаялся и был возвращен из плена (см. 4: Цар. ХХI:11: и сл.), Бог погубит все-таки все население Иудеи. Если бы он так думал, то к чему служила бы и его проповедь о покаянии, с какою он в течение долгого времени обращался к народу своему?! Очевидно, Манассия здесь является только типом грешника-иудея. И в иудеях, своих современниках, пророк видит подражателей этого нечестивого царя, почему и возвещает им погибель.Adam Clarke: Commentary on the Bible - 183115:4: I will cause them to be removed into an kingdoms of the earth - This seems to have respect to the succeeding state of the Jews in their different generations; and never was there a prophecy more literally fulfilled; and it is still a standing monument of Divine truth. Let infidelity cast its eyes on the scattered Jews whom it may meet with in every civilized nation of the world; and then let it deny the truth of this prophecy, if it can. The Jews are scattered through every nation, and yet are not a nation; nor do they form even a colony on any part of the face of the earth. Behold the truth and the justice of God!Albert Barnes: Notes on the Bible - 183415:4: To be removed - Rather, "to be a terror."Because of Manasseh the son of Hezekiah - The name of the pious father intensifies the horror at the wickedness of the son. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:4: cause them to be removed: Heb. give them for a removing, Jer 9:16, Jer 24:9, Jer 29:18, Jer 34:17; Lev 26:33; Deu 28:25, Deu 28:64; Lam 1:8; Eze 23:46because: Kg2 21:11-13, Kg2 23:26, Kg2 23:27, Kg2 24:3, Kg2 24:4 Geneva 159915:4 And I will (c) cause them to be removed into all kingdoms of the earth, (d) because of Manasseh the son of Hezekiah king of Judah, for [that] which he did in Jerusalem.(c) The word signifies to run to and fro for fear and unquietness of conscience as Cain did. (d) Not that the people were punished for the king's sin only, but for their own sins also, because they consented to his wickedness. John Gill15:4 And I will cause them to be removed into all kingdoms of the earth,.... Not only into Babylon, but into other countries; which has had its full accomplishment in this their last captivity by the Romans: or "I will give them for a commotion" (z); shaking and trembling; they shall be like Cain, fugitives and vagabonds, and be in fear and trembling everywhere, for what is, or is about to come upon them: or "for horror unto all kingdoms" (a); all that see the calamities and judgments that come upon them will be struck with dread and horror, plainly seeing the hand of the Lord in them:because of Manasseh the son of Hezekiah king of Judah; because of the idolatry and murder committed by him; and which were the more aggravated, by having so good a parent, and so religious an education, and by his high office and dignity as king of Judah; and though these sins were personally forgiven him, yet, being imitated and continued in by the Jews, captivity is threatened them. The Targum is, "because they turned not (or were not converted) as Manasseh;'' and so in the Talmud (b), because Manasseh repented, and they did not; but this sense the words will not bear, because of what goes before, of which these are a reason; and because of what follows after, which are connected with them: for that which he did in Jerusalem; the innocent blood he shed there, and the idolatrous worship he there set up; even where the temple was, the place of God's worship, and which was the metropolis of the nation, and so set an example, which must influence the whole country. (z) "in commotionem", Calvin, Junius & Tremellius, Piscator. (a) "In horrorem", Cocceius. (b) T. Bab. Sanhedrin, fol. 102. 2. John Wesley15:4 Manasseh - Manasseh is here named as the son of Hezekiah for his shame, because of his degeneracy from so good a parent; it is expressly said, 4Kings 23:26, that not withstanding Josiah's reformation, yet the Lord turned not from the fierceness of his wrath, kindled against Judah, for the provocations of Manasseh.Robert Jamieson, A. R. Fausset and David Brown15:4 cause . . . to be removed-- (Deut 28:25; Ezek 23:46). Rather, "I will give them up to vexation," I will cause them to wander so as nowhere to have repose [CALVIN]; (2Chron 29:8, "trouble;" Margin, "commotion").because of Manasseh--He was now dead, but the effects of his sins still remained. How much evil one bad man can cause! The evil fruits remain even after he himself has received repentance and forgiveness. The people had followed his wicked example ever since; and it is implied that it was only through the long-suffering of God that the penal consequences had been suspended up to the present time (compare 3Kings 14:16; 4Kings 21:11; 4Kings 23:26; 4Kings 24:3-4). |
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15:515:5: Ո՞ խնայեսցէ ՚ի քեզ Երուսաղէմ, կամ ո՞ տրտմեսցի ՚ի վերայ քո, կամ ո՞ դարձցի հարցանել զխաղաղութենէ քումմէ[11180]. [11180] Յօրինակին պակասէր. Խնայեսցէ ՚ի քեզ Երուսաղէմ, կամ ո՞ տրտ՛՛։ ՚Ի լուս՛՛. ՚ի վերայ՝ Տրտմեսցի. նշանակի՝ Ողորմեսցի։ Ոմանք. Եւ ո՞վ տրտմեսցի... կամ ո՞վ դարձցի ՚ի հար՛՛։ Ո՞ խնայեսցէ ի քեզ, Երուսաղէմ, կամ ո՞ տրտմեսցի ի վերայ քո, կամ ո՞ դարձցի հարցանել զխաղաղութենէ քումմէ:5 Ո՞վ կը խնայի քեզ, Երուսաղէ՛մ, կամ ո՞վ կը տրտմի քեզ համար, եւ կամ ո՞վ կը դառնայ դէպի քեզ՝ հարցնելու քո խաղաղութեան մասին, 5 «Ո՞վ քեզի պիտի խնայէ, ո՛վ Երուսաղէմ Ու ո՞վ քեզի ցաւակից պիտի ըլլայ Քու որպիսութիւնդ հարցնելու համար ո՞վ պիտի գայ»։ 15:5: Ո՞ խնայեսցէ ՚ի քեզ Երուսաղէմ, կամ ո՞ տրտմեսցի ՚ի վերայ քո, կամ ո՞ դարձցի հարցանել զխաղաղութենէ քումմէ[11180]. [11180] Յօրինակին պակասէր. Խնայեսցէ ՚ի քեզ Երուսաղէմ, կամ ո՞ տրտ՛՛։ ՚Ի լուս՛՛. ՚ի վերայ՝ Տրտմեսցի. նշանակի՝ Ողորմեսցի։ Ոմանք. Եւ ո՞վ տրտմեսցի... կամ ո՞վ դարձցի ՚ի հար՛՛։ 5 Ո՞վ կը խնայի քեզ, Երուսաղէ՛մ, կամ ո՞վ կը տրտմի քեզ համար, եւ կամ ո՞վ կը դառնայ դէպի քեզ՝ հարցնելու քո խաղաղութեան մասին, 5 «Ո՞վ քեզի պիտի խնայէ, ո՛վ Երուսաղէմ Ու ո՞վ քեզի ցաւակից պիտի ըլլայ Քու որպիսութիւնդ հարցնելու համար ո՞վ պիտի գայ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:515:5 Ибо кто пожалеет о тебе, Иерусалим? и кто окажет сострадание к тебе? и кто зайдет к тебе спросить о твоем благосостоянии? For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest:15:5 τίς τις.1 who?; what? φείσεται φειδομαι spare; refrain ἐπὶ επι in; on σοί σοι you Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τίς τις.1 who?; what? δειλιάσει δειλιαω intimidated ἐπὶ επι in; on σοί σοι you ἢ η or; than τίς τις.1 who?; what? ἀνακάμψει ανακαμπτω bend back; revert εἰς εις into; for εἰρήνην ειρηνη peace σοι σοι you 15:5 כִּ֠י kˌî כִּי that מִֽי־ mˈî- מִי who יַחְמֹ֤ל yaḥmˈōl חמל have compassion עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and מִ֖י mˌî מִי who יָנ֣וּד yānˈûḏ נוד waver לָ֑ךְ lˈāḵ לְ to וּ û וְ and מִ֣י mˈî מִי who יָס֔וּר yāsˈûr סור turn aside לִ li לְ to שְׁאֹ֥ל šᵊʔˌōl שׁאל ask לְ lᵊ לְ to שָׁלֹ֖ם šālˌōm שָׁלֹום peace לָֽךְ׃ lˈāḵ לְ to 15:5. quis enim miserebitur tui Hierusalem aut quis contristabitur pro te aut quis ibit ad rogandum pro pace tuaFor who shall have pity on thee, O Jerusalem? or who shall bemoan thee? or who shall go to pray for thy peace? 5. For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall turn aside to ask of thy welfare? 15:5 Ибо кто пожалеет о тебе, Иерусалим? и кто окажет сострадание к тебе? и кто зайдет к тебе спросить о твоем благосостоянии? 15:5 τίς τις.1 who?; what? φείσεται φειδομαι spare; refrain ἐπὶ επι in; on σοί σοι you Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τίς τις.1 who?; what? δειλιάσει δειλιαω intimidated ἐπὶ επι in; on σοί σοι you ἢ η or; than τίς τις.1 who?; what? ἀνακάμψει ανακαμπτω bend back; revert εἰς εις into; for εἰρήνην ειρηνη peace σοι σοι you 15:5 כִּ֠י kˌî כִּי that מִֽי־ mˈî- מִי who יַחְמֹ֤ל yaḥmˈōl חמל have compassion עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and מִ֖י mˌî מִי who יָנ֣וּד yānˈûḏ נוד waver לָ֑ךְ lˈāḵ לְ to וּ û וְ and מִ֣י mˈî מִי who יָס֔וּר yāsˈûr סור turn aside לִ li לְ to שְׁאֹ֥ל šᵊʔˌōl שׁאל ask לְ lᵊ לְ to שָׁלֹ֖ם šālˌōm שָׁלֹום peace לָֽךְ׃ lˈāḵ לְ to 15:5. quis enim miserebitur tui Hierusalem aut quis contristabitur pro te aut quis ibit ad rogandum pro pace tua ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For who shall have pity on thee, O Jerusalem? or who shall bemoan thee? or who shall go to pray for thy peace? |
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145: и сл. ст до 9-го представляют из себя небольшое, метрически правильное стихотворение.Adam Clarke: Commentary on the Bible - 183115:5: Who shall go aside to ask how thou doest? - Perhaps there is not a more despised nor a more degraded people under the sun. Scarcely any one thinks himself called upon to do a kind office for a Jew. Their character is bad in society, and they are not at all solicitous to redeem it.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:5: For who: Jer 16:5, Jer 21:7; Job 19:21; Psa 69:20; Isa 51:19; Lam 1:12-16, Lam 2:15, Lam 2:16; Nah 3:7how thou doest: Heb. of thy peace, Exo 18:7; Jdg 18:15; Sa1 10:4, Sa1 17:22, Sa1 25:5 *marg. Carl Friedrich Keil and Franz Delitzsch15:5In Jer 15:5-9 we have a still further account of this appalling judgment and its causes. The grounding כּי in Jer 15:5 attaches to the central thought of Jer 15:4. The sinful people will be given up to all the kingdoms of the earth to be ill used, for no one will or can have compassion on Jerusalem, since its rejection by God is a just punishment for its rejection of the Lord (Jer 15:6). "Have pity" and "bemoan" denote loving sympathy for the fall of the unfortunate. חמל, to feel sympathy; נוּד, to lament and bemoan. סוּר, to swerve from the straight way, and turn aside or enter into any one's house; cf. Gen 19:2., Ex 3:3, etc. ל שׁאל לשׁלום, to inquire of one as to his health, cf. Ex 18:7; then: to salute one, to desire לך שׁלום, Gen 43:27; Judg 18:15, and often. Not only will none show sympathy for Jerusalem, none will even ask how it goes with her welfare. Jer 15:6 The reason of this treatment: because Jerusalem has dishonoured and rejected its God, therefore He now stretched out His hand to destroy it. To go backwards, instead of following the Lord, cf. Jer 7:24. This determination the Lord will not change, for He is weary of repenting. הנּחם frequently of the withdrawal, in grace and pity, of a divine decree to punish, cf. Jer 4:28, Gen 6:6., Joel 2:14, etc. Jer 15:7 ואזרם is a continuation of ואט, Jer 15:6, and, like the latter, is to be understood prophetically of what God has irrevocably determined to do. It is not a description of what is past, an allusion to the battle lost at Megiddo, as Hitz., carrying out his priori system of slighting prophecy, supposes. To take the verbs of this verse as proper preterites, as J. D. Mich. and Ew. also do, is not in keeping with the contents of the clauses. In the first clause Ew. and Gr. translate שׁערי gates, i.e., exits, boundaries of the earth, and thereby understand the remotest lands of the earth, the four corners of extremities of the earth, Is 11:12 (Ew.). But "gates" cannot be looked on as corners or extremities, nor are they ends or borders, but the inlets and outlets of cities. For how can a man construe to himself the ends of the earth as the outlets of it? where could one go to from there? Hence it is impossible to take הארץ of the earth in this case; it is the land of Judah. The gates of the land are either mentioned by synecdoche for the cities, cf. Mic 5:5, or are the approaches to the land (cf. Nahum 3:13), its outlets and inlets. Here the context demands the latter sense. זרה, to fan, c. בּ loci, to scatter into a place, cf. Ezek 12:15; Ezek 30:26 : fan into the outlets of the land, i.e., cast out of the land. שׁכּל, make the people childless, by the fall in battle of the sons, the young men, cf. Ezek 5:17. The threat is intensified by אבּדתּי, added as asyndeton. The last clause: from their ways, etc., subjoins the reason. Jer 15:8-9 By the death of the sons, the women lose their husbands, and become widows. לי is the dative of sympathetic interest. "Sand of the sea" is the figure for a countless number. ימּים is poetic plural; cf. Ps 78:27; Job 6:3. On these defenceless women come suddenly spoilers, and these mothers who had perhaps borne seven sons give up the ghost and perish without succour, because their sons have fallen in war. Thus proceeds the portrayal as Hitz. has well exhibited it. על אם בּחוּר is variously interpreted. We must reject the view taken by Chr. B. Mich. from the Syr. and Arab. versions: upon mother and young man; as also the view of Rashi, Cler., Eichh., Dahl., etc., that אם means the mother-city, i.e., Jerusalem. The true rendering is that of Jerome and Kimchi, who have been followed by J. D. Mich., Hitz., Ew., Graf, and Ng.: upon the mother of the youth or young warrior. This view is favoured by the correspondence of the woman mentioned in Job 6:9 who had borne seven sons. Both are individualized as women of full bodily vigour, to lend vividness to the thought that no age and no sex will escape destruction בּצּהרים, at clear noontide, when one least looks for an attack. Thus the word corresponds with the "suddenly" of the next clause. עיר, Aramaic form for ציר, Is 13:8, pangs. The bearer of seven, i.e., the mother of many sons. Seven as the perfect number of children given in blessing by God, cf. 1Kings 2:5; Ruth 4:15. "She breathes to her life," cf. Job 31:39. Graf wrongly: she sighs. The sun of her life sets (בּאה) while it is still day, before the evening of her life has been reached, cf. Amos 8:9. "Is put to shame and confounded" is not to be referred to the son, but the mother, who, bereaved of her children, goes covered with shame to the grave. The Keri בּא for בּאה is an unnecessary change, since שׁמשׁ is also construed as fem., Gen 15:17. The description closes with a glance cast on those left in life after the overthrow of Jerusalem. These are to be given to the sword when in flight before their enemies, cf. Mic 6:14. John Gill15:5 For who shall have pity upon thee, O Jerusalem?.... The inhabitants of it; their sins being so many, and so heinous, and so aggravated, and so deserving of punishment, that none could pity their case, or have a heart of compassion towards them, or even spare reproaching them: or "who shall bemoan thee?" sympathize and condole with thee, or speak a comfortable word to thee, or seek to alleviate thy grief and sorrow: or "who shall go aside to ask how thou doest?" or "of thy peace?" (c) shall not think it worth their while to go a step out of their way, or turn into a house, and inquire of thy welfare, or salute thee.(c) "ad petendum de pace tua", Pagninus; "ad interrogandum te de paca tua", Piscator; "sive prosperitate tua", Junius & Tremellius. Robert Jamieson, A. R. Fausset and David Brown15:5 go aside . . . how thou doest--Who will turn aside (in passing by) to salute thee (to wish thee "peace")? |
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15:615:6: զի դու դարձար յինէն՝ ասէ Տէր. եւ յե՛տս երթիցես։ Եւ ձգեցից զձեռն իմ ՚ի վերայ քո, եւ ապականեցի՛ց զքեզ. եւ ո՛չ եւս անսացից նոցա։ Զի դու դարձար յինէն, ասէ Տէր, եւ յետս [269]երթիցես. եւ ձգեցից զձեռն իմ ի վերայ քո, եւ ապականեցից զքեզ. [270]եւ ոչ եւս անսացից նոցա:6 քանզի դու երես թեքեցիր ինձնից, - ասում է Տէրը, - եւ յետ ես գնալու: Իմ ձեռքը պիտի երկարեմ քեզ վրայ եւ պիտի կործանեմ քեզ: 6 «Դուն զիս թողուցիր, կ’ըսէ Տէրը ու ետ գացիր. Ես ալ իմ ձեռքս քու վրադ պիտի երկնցնեմ եւ քեզ պիտի կորսնցնեմ. Քեզի գթալէն ձանձրացայ։ 15:6: զի դու դարձար յինէն՝ ասէ Տէր. եւ յե՛տս երթիցես։ Եւ ձգեցից զձեռն իմ ՚ի վերայ քո, եւ ապականեցի՛ց զքեզ. եւ ո՛չ եւս անսացից նոցա։ 6 քանզի դու երես թեքեցիր ինձնից, - ասում է Տէրը, - եւ յետ ես գնալու: Իմ ձեռքը պիտի երկարեմ քեզ վրայ եւ պիտի կործանեմ քեզ: 6 «Դուն զիս թողուցիր, կ’ըսէ Տէրը ու ետ գացիր. Ես ալ իմ ձեռքս քու վրադ պիտի երկնցնեմ եւ քեզ պիտի կորսնցնեմ. Քեզի գթալէն ձանձրացայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:615:6 Ты оставил Меня, говорит Господь, отступил назад; поэтому Я простру на тебя руку Мою и погублю тебя: Я устал миловать. Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting:15:6 σὺ συ you ἀπεστράφης αποστρεφω turn away; alienate με με me λέγει λεγω tell; declare κύριος κυριος lord; master ὀπίσω οπισω in back; after πορεύσῃ πορευομαι travel; go καὶ και and; even ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine καὶ και and; even διαφθερῶ διαφθειρω deteriorate; ruin σε σε.1 you καὶ και and; even οὐκέτι ουκετι no longer ἀνήσω ανιημι remiss; relax αὐτούς αυτος he; him 15:6 אַ֣תְּ ʔˈat אַתְּ you נָטַ֥שְׁתְּ nāṭˌašt נטשׁ abandon אֹתִ֛י ʔōṯˈî אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אָחֹ֣ור ʔāḥˈôr אָחֹור back(wards) תֵּלֵ֑כִי tēlˈēḵî הלך walk וָ wā וְ and אַ֨ט ʔˌaṭ נטה extend אֶת־ ʔeṯ- אֵת [object marker] יָדִ֤י yāḏˈî יָד hand עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon וָֽ wˈā וְ and אַשְׁחִיתֵ֔ךְ ʔašḥîṯˈēḵ שׁחת destroy נִלְאֵ֖יתִי nilʔˌêṯî לאה be weary הִנָּחֵֽם׃ hinnāḥˈēm נחם repent, console 15:6. tu reliquisti me dicit Dominus retrorsum abisti et extendam manum meam super te et interficiam te laboravi rogansThou hast forsaken me, saith the Lord, thou art gone backward: and I will stretch out my hand against thee, and I will destroy thee: I am weary of entreating thee. 6. Thou hast rejected me, saith the LORD, thou art gone backward: therefore have I stretched out my hand against thee, and destroyed thee; I am weary with repenting. 15:6 Ты оставил Меня, говорит Господь, отступил назад; поэтому Я простру на тебя руку Мою и погублю тебя: Я устал миловать. 15:6 σὺ συ you ἀπεστράφης αποστρεφω turn away; alienate με με me λέγει λεγω tell; declare κύριος κυριος lord; master ὀπίσω οπισω in back; after πορεύσῃ πορευομαι travel; go καὶ και and; even ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine καὶ και and; even διαφθερῶ διαφθειρω deteriorate; ruin σε σε.1 you καὶ και and; even οὐκέτι ουκετι no longer ἀνήσω ανιημι remiss; relax αὐτούς αυτος he; him 15:6 אַ֣תְּ ʔˈat אַתְּ you נָטַ֥שְׁתְּ nāṭˌašt נטשׁ abandon אֹתִ֛י ʔōṯˈî אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אָחֹ֣ור ʔāḥˈôr אָחֹור back(wards) תֵּלֵ֑כִי tēlˈēḵî הלך walk וָ wā וְ and אַ֨ט ʔˌaṭ נטה extend אֶת־ ʔeṯ- אֵת [object marker] יָדִ֤י yāḏˈî יָד hand עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon וָֽ wˈā וְ and אַשְׁחִיתֵ֔ךְ ʔašḥîṯˈēḵ שׁחת destroy נִלְאֵ֖יתִי nilʔˌêṯî לאה be weary הִנָּחֵֽם׃ hinnāḥˈēm נחם repent, console 15:6. tu reliquisti me dicit Dominus retrorsum abisti et extendam manum meam super te et interficiam te laboravi rogans ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thou hast forsaken me, saith the Lord, thou art gone backward: and I will stretch out my hand against thee, and I will destroy thee: I am weary of entreating thee. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183115:6: I am weary with repenting - With repeatedly changing my purpose. I have often, after purposing to punish, showed them mercy. I will do it no longer; it is useless. I took them often at their promise, and in every instance they have failed.Albert Barnes: Notes on the Bible - 183415:6: This verse gives the reason of the refusal of Yahweh to hear the prophet's intercession. The punishment due has been delayed unto wearisomeness, and this seeming failure of justice has made Judah withdraw further from God.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:6: forsaken: Jer 1:16, Jer 2:13, Jer 2:17, Jer 2:19thou art: Jer 7:24, Jer 8:5; Isa 1:4, Isa 28:13; Hos 4:16, Hos 11:7; Zac 7:11 stretch: Eze 14:9, Eze 25:7; Zep 1:4 I am: Jer 6:11, Jer 20:9; Psa 78:38-40; Eze 12:26-28; Hos 13:14; Amo 7:3-8 Geneva 159915:6 Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am (e) weary with repenting.(e) That is, I will not call back my plagues or spare you any more. John Gill15:6 Thou hast forsaken me, saith the Lord,.... His worship, as the Targum; and had set up idols, and idol worship; and this was the cause of the sword, pestilence, famine, and captivity, and of all the evils that befell them:thou art gone backward; from the law of the Lord, and from his pure worship and service, from his ways and from his ordinances; and therefore it was but just they should go into captivity; hence it follows: therefore will I stretch out mine hand against thee, and destroy thee; his hand of power and vengeance, which when stretched out, and falls with weight, whether on particular persons, or on a nation, brings inevitable ruin and destruction with it: I am weary with repenting; not that the Lord ever changes his mind, or the counsel of his will; in this sense he is without repentance; but the conduct of his providence, and the dispensations of it; not executing the threatenings denounced, but sparing them a little longer, showing mercy, and exercising patience and longsuffering; but now he was as one weary and tired out, and was determined to bear no longer with them, but stir up all his wrath against them, and destroy them. John Wesley15:6 I am weary - I am resolved to bear no longer.Robert Jamieson, A. R. Fausset and David Brown15:6 weary with repenting-- (Hos 13:14; Hos 11:8). I have so often repented of the evil that I threatened (Jer 26:19; Ex 32:14; 1Chron 21:15), and have spared them, without My forbearance moving them to repentance, that I will not again change My purpose (God speaking in condescension to human modes of thought), but will take vengeance on them now. |
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15:715:7: Եւ ցրեցից զնոսա ՚ի սփի՛ռս. ՚ի դրունս ժողովրդեան իմոյ անզաւակեցան. զի կորուսին զժողովուրդ իմ վասն չարեաց իւրեանց, եւ ո՛չ դարձան[11181]։ [11181] Բազումք. Եւ ցրուեցից զնոսա ՚ի սփիւռս։ Ոսկան. Զի կորուսի զժողովուրդ իմ։ Եւ ցրուեցից զնոսա [271]ի սփիւռս, ի դրունս ժողովրդեան իմոյ անզաւակեցան. զի կորուսի զժողովուրդ իմ վասն չարեաց իւրեանց, եւ`` ոչ դարձան:7 Այլեւս նրանց չեմ լսի, պիտի ցրեմ ու սփռեմ նրանց. իմ ժողովուրդն անզաւակ մնաց դռներին, որովհետեւ ես կորցրի իմ ժողովրդին՝ նրանց չարութեան պատճառով, քանի որ նրանք չուղղուեցին: 7 Զանոնք երկրին դռներուն մէջ պիտի հոսեմ իբր թէ հեծանոցով. Իմ ժողովուրդս անզաւակ պիտի թողում եւ պիտի կորսնցնեմ, Վասն զի անոնք իրենց ճամբաներէն չդարձան։ 15:7: Եւ ցրեցից զնոսա ՚ի սփի՛ռս. ՚ի դրունս ժողովրդեան իմոյ անզաւակեցան. զի կորուսին զժողովուրդ իմ վասն չարեաց իւրեանց, եւ ո՛չ դարձան[11181]։ [11181] Բազումք. Եւ ցրուեցից զնոսա ՚ի սփիւռս։ Ոսկան. Զի կորուսի զժողովուրդ իմ։ 7 Այլեւս նրանց չեմ լսի, պիտի ցրեմ ու սփռեմ նրանց. իմ ժողովուրդն անզաւակ մնաց դռներին, որովհետեւ ես կորցրի իմ ժողովրդին՝ նրանց չարութեան պատճառով, քանի որ նրանք չուղղուեցին: 7 Զանոնք երկրին դռներուն մէջ պիտի հոսեմ իբր թէ հեծանոցով. Իմ ժողովուրդս անզաւակ պիտի թողում եւ պիտի կորսնցնեմ, Վասն զի անոնք իրենց ճամբաներէն չդարձան։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:715:7 Я развеваю их веялом за ворота земли; лишаю их детей, гублю народ Мой; но они не возвращаются с путей своих. And I will fan them with a fan in the gates of the land; I will bereave [them] of children, I will destroy my people, [since] they return not from their ways:15:7 καὶ και and; even διασπερῶ διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him ἐν εν in διασπορᾷ διασπορα diaspora ἐν εν in πύλαις πυλη gate λαοῦ λαος populace; population μου μου of me; mine ἠτεκνώθησαν ατεκνοω destroy; lose τὸν ο the λαόν λαος populace; population μου μου of me; mine διὰ δια through; because of τὰς ο the κακίας κακια badness; vice αὐτῶν αυτος he; him 15:7 וָ wā וְ and אֶזְרֵ֥ם ʔezrˌēm זרה scatter בְּ bᵊ בְּ in מִזְרֶ֖ה mizrˌeh מִזְרֶה pitch-fork בְּ bᵊ בְּ in שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth שִׁכַּ֤לְתִּי šikkˈaltî שׁכל be bereaved of children אִבַּ֨דְתִּי֙ ʔibbˈaḏtî אבד perish אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people מִ mi מִן from דַּרְכֵיהֶ֖ם ddarᵊḵêhˌem דֶּרֶךְ way לֹוא־ lô- לֹא not שָֽׁבוּ׃ šˈāvû שׁוב return 15:7. et dispergam eos ventilabro in portis terrae interfeci et perdidi populum meum et tamen a viis suis non sunt reversiAnd I will scatter them with a fan in the gates of the land: I have killed and destroyed my people, and yet they are not returned from their ways. 7. And I have fanned them with a fan in the gates of the land; I have bereaved of children, I have destroyed my people; they have not returned from their ways. 15:7 Я развеваю их веялом за ворота земли; лишаю их детей, гублю народ Мой; но они не возвращаются с путей своих. 15:7 καὶ και and; even διασπερῶ διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him ἐν εν in διασπορᾷ διασπορα diaspora ἐν εν in πύλαις πυλη gate λαοῦ λαος populace; population μου μου of me; mine ἠτεκνώθησαν ατεκνοω destroy; lose τὸν ο the λαόν λαος populace; population μου μου of me; mine διὰ δια through; because of τὰς ο the κακίας κακια badness; vice αὐτῶν αυτος he; him 15:7 וָ wā וְ and אֶזְרֵ֥ם ʔezrˌēm זרה scatter בְּ bᵊ בְּ in מִזְרֶ֖ה mizrˌeh מִזְרֶה pitch-fork בְּ bᵊ בְּ in שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth שִׁכַּ֤לְתִּי šikkˈaltî שׁכל be bereaved of children אִבַּ֨דְתִּי֙ ʔibbˈaḏtî אבד perish אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people מִ mi מִן from דַּרְכֵיהֶ֖ם ddarᵊḵêhˌem דֶּרֶךְ way לֹוא־ lô- לֹא not שָֽׁבוּ׃ šˈāvû שׁוב return 15:7. et dispergam eos ventilabro in portis terrae interfeci et perdidi populum meum et tamen a viis suis non sunt reversi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will scatter them with a fan in the gates of the land: I have killed and destroyed my people, and yet they are not returned from their ways. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147: За ворота земли. Иудеи, как плевелы, будут выкинуты вон из своей страны. Но в подлинном тексте стоит: "в воротах земли". Ворота здесь как и в XIV:2: упомянуты вместо городов (в смысле городов это слово понимает и Симмах) и все выражение можно перевести так: "я буду развевать вас веялом во (всех) городах".Adam Clarke: Commentary on the Bible - 183115:7: I will fan them with a fan - There is no pure grain; all is chaff.In the gates of the land - The places of public justice: and there it shall be seen that the judgments that have fallen upon them have been highly merited. And from these places of fanning they shall go out into their captivity. Albert Barnes: Notes on the Bible - 183415:7: I will fan them ... - Or, "I have winnowed them with a winnowing shovel." The "gates of the land" mean the places by which men enter or leave it. As God winnows them they are driven out of the land through all its outlets in every direction.I will bereave - Rather, "I have bereaved, I have destroyed my people." Omit "of children." Since they return not ... - Rather, "from their ways they have not returned." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:7: I will fan: Jer 4:11, Jer 4:12, Jer 51:2; Psa 1:4; Isa 41:16; Mat 3:12bereave: Jer 9:21, Jer 18:21; Deu 28:18, Deu 28:32, Deu 28:41, Deu 28:53-56; Hos 9:12-17 children: or, whatsoever is dear, Eze 24:21, Eze 24:25 since: Jer 5:3, Jer 8:4, Jer 8:5; Isa 9:13; Amo 4:10-12; Zac 1:4 Geneva 159915:7 And I will fan them with a fan (f) in the gates of the land; I will bereave [them] of children, I will destroy my people, [since] they return not from their ways.(f) Meaning, the cities. John Gill15:7 I will fan them with a fan in the gates of the land,.... Either of their own land, the land of Judea; and so the Septuagint version, "in the gates of my people"; alluding to the custom of winnowing corn in open places; and by fanning is meant the dispersion of the Jews, and their being carried captive out of their own land into other countries: or of the land of the enemy, into their cities, as the Targum paraphrases it; gates being put for them frequently; whither they should be scattered by the fan of the Lord; for what was done by the enemy, as an instrument, is ascribed to him:I will bereave them of children; which shall die of famine, or pestilence, or by the sword, or in captivity: I will destroy my people; which must be when children are cut off, by which families, towns, cities, and kingdoms, are continued and kept up; and this he was resolved to do, though they were his people: since they return not from their ways; their evil ways, which they had gone into, forsaking the ways of God, and his worship: or, yet they return not from their ways (d); though fanned with the fan of affliction, bereaved of their children, and threatened with destruction: it expresses their obstinate continuance in their evil ways, and the reason of God's dealing with them as above. (d) "et tamen a viis suis non sunt reversi", V. L. Diodatus, Genevenses. John Wesley15:7 A fan - Not a purging fan by affliction, to separate their chaff and dross from them, but a scattering fan. In the gates - This is added in pursuit of the metaphor of fanning, men usually chusing barn - doors to fan at, that they may have the advantage of the wind.Robert Jamieson, A. R. Fausset and David Brown15:7 fan--tribulation--from tribulum, a threshing instrument, which separates the chaff from the wheat (Mt 3:12).gates of the land--that is, the extreme bounds of the land through which the entrance to and exit from it lie. MAURER translates, "I will fan," that is, cast them forth "to the gates of the land" (Nahum 3:13). "In the gates"; English Version draws the image from a man cleaning corn with a fan; he stands at the gate of the threshing-floor in the open air, to remove the wheat from the chaff by means of the wind; so God threatens to remove Israel out of the bounds of the land [HOUBIGANT]. |
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15:815:8: Բազմացան զինեւ չարիք նոցա քան զաւազ ծովու. ածի ՚ի վերայ նոցա՝ եւ ՚ի վերայ մօրն զերիտասարդս. թշնամութիւն ՚ի միջօրէի արկից զնովաւ. ե՛կն յանկարծակի դողումն եւ տագնապ[11182]։ [11182] ՚Ի լուս՛՛. Զինեւ այրիք նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։ Օրինակ մի. Ա՛ծ ՚ի վերայ նոցա եւ ՚ի վերայ մօրն։ Բազումք. Թշուառութիւն ՚ի մէջօրէի արկի զնովաւ։ Բազմացան զինեւ այրիք նոցա քան զաւազ ծովու. ածի ի վերայ նոցա եւ ի վերայ մօրն [272]զերիտասարդս, թշնամութիւն ի միջօրէի արկի զնովաւ. եկն`` յանկարծակի դողումն եւ տագնապ:8 Նրա չարիքներն աւելի բազմացան իմ շուրջը, քան ծովի աւազը: Ե՛ւ նրանց վրայ, ե՛ւ իրենց մօր վրայ շարժեցի երիտասարդներին: Միջօրէին նրանց շուրջը թշնամութիւն գցեցի. յանկարծակի դող ու տագնապ եկաւ[72]:[72] 72. Եբրայերէն՝ նրանց որբեւայրիներին ծովի աւազից աւելի բազմացրի իմ առաջ. կէսօրին նրանց վրայ կործանող պիտի բերեմ՝ մօր եւ իր զաւակների դէմ, յանկարծակի արհաւիրք ու սոսկում պիտի բերեմ նրանց վրայ: 8 Անոնց որբեւայրիները ծովուն աւազէն աւելի շատցուցի իմ առջեւս. Անոնց վրայ ու երիտասարդին* մօրը վրայ Կէսօրուան ատեն աւարառու բերի. Անոր վրայ յանկարծ արհաւիրք ու սոսկում ձգեցի։ 15:8: Բազմացան զինեւ չարիք նոցա քան զաւազ ծովու. ածի ՚ի վերայ նոցա՝ եւ ՚ի վերայ մօրն զերիտասարդս. թշնամութիւն ՚ի միջօրէի արկից զնովաւ. ե՛կն յանկարծակի դողումն եւ տագնապ[11182]։ [11182] ՚Ի լուս՛՛. Զինեւ այրիք նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։ Օրինակ մի. Ա՛ծ ՚ի վերայ նոցա եւ ՚ի վերայ մօրն։ Բազումք. Թշուառութիւն ՚ի մէջօրէի արկի զնովաւ։ 8 Նրա չարիքներն աւելի բազմացան իմ շուրջը, քան ծովի աւազը: Ե՛ւ նրանց վրայ, ե՛ւ իրենց մօր վրայ շարժեցի երիտասարդներին: Միջօրէին նրանց շուրջը թշնամութիւն գցեցի. յանկարծակի դող ու տագնապ եկաւ[72]: [72] 72. Եբրայերէն՝ նրանց որբեւայրիներին ծովի աւազից աւելի բազմացրի իմ առաջ. կէսօրին նրանց վրայ կործանող պիտի բերեմ՝ մօր եւ իր զաւակների դէմ, յանկարծակի արհաւիրք ու սոսկում պիտի բերեմ նրանց վրայ: 8 Անոնց որբեւայրիները ծովուն աւազէն աւելի շատցուցի իմ առջեւս. Անոնց վրայ ու երիտասարդին* մօրը վրայ Կէսօրուան ատեն աւարառու բերի. Անոր վրայ յանկարծ արհաւիրք ու սոսկում ձգեցի։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:815:8 Вдов их у Меня более, нежели песку в море; наведу на них, на мать юношей, опустошителя в полдень; нападет на них внезапно страх и ужас. Their widows are increased to me above the sand of the seas: I have brought upon them against the mother of the young men a spoiler at noonday: I have caused [him] to fall upon it suddenly, and terrors upon the city:15:8 ἐπληθύνθησαν πληθυνω multiply χῆραι χηρα widow αὐτῶν αυτος he; him ὑπὲρ υπερ over; for τὴν ο the ἄμμον αμμος sand τῆς ο the θαλάσσης θαλασσα sea ἐπήγαγον επαγω instigate; bring on ἐπὶ επι in; on μητέρα μητηρ mother νεανίσκου νεανισκος young man ταλαιπωρίαν ταλαιπωρια wretchedness ἐν εν in μεσημβρίᾳ μεσημβρια midday ἐπέρριψα επιρριπτω fling on ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἐξαίφνης εξαιφνης all of a sudden τρόμον τρομος trembling καὶ και and; even σπουδήν σπουδη diligence; haste 15:8 עָֽצְמוּ־ ʕˈāṣᵊmû- עצם be mighty לִ֤י lˈî לְ to אַלְמְנֹותָיו֙אלמנתו *ʔalmᵊnôṯāʸw אַלְמָנָה widow מֵ mē מִן from חֹ֣ול ḥˈôl חֹול sand יַמִּ֔ים yammˈîm יָם sea הֵבֵ֨אתִי hēvˌēṯî בוא come לָהֶ֥ם lāhˌem לְ to עַל־ ʕal- עַל upon אֵ֛ם ʔˈēm אֵם mother בָּח֖וּר bāḥˌûr בָּחוּר young man שֹׁדֵ֣ד šōḏˈēḏ שׁדד despoil בַּֽ bˈa בְּ in † הַ the צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon הִפַּ֤לְתִּי hippˈaltî נפל fall עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon פִּתְאֹ֔ם piṯʔˈōm פִּתְאֹם suddenly עִ֖יר ʕˌîr עִיר excitement וּ û וְ and בֶהָלֹֽות׃ vehālˈôṯ בֶּהָלָה terror 15:8. multiplicatae sunt mihi viduae eius super harenam maris induxi eis super matrem adulescentis vastatorem meridie misi super civitates repente terroremTheir widows are multiplied unto me above the sand of the sea: I have brought upon them against the mother of the young man a spoiler at noonday: I have cast a terror on a sudden upon the cities. 8. Their widows are increased to me above the sand of the seas: I have brought upon them against the mother of the young men a spoiler at noonday: I have caused anguish and terrors to fall upon her suddenly. 15:8 Вдов их у Меня более, нежели песку в море; наведу на них, на мать юношей, опустошителя в полдень; нападет на них внезапно страх и ужас. 15:8 ἐπληθύνθησαν πληθυνω multiply χῆραι χηρα widow αὐτῶν αυτος he; him ὑπὲρ υπερ over; for τὴν ο the ἄμμον αμμος sand τῆς ο the θαλάσσης θαλασσα sea ἐπήγαγον επαγω instigate; bring on ἐπὶ επι in; on μητέρα μητηρ mother νεανίσκου νεανισκος young man ταλαιπωρίαν ταλαιπωρια wretchedness ἐν εν in μεσημβρίᾳ μεσημβρια midday ἐπέρριψα επιρριπτω fling on ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἐξαίφνης εξαιφνης all of a sudden τρόμον τρομος trembling καὶ και and; even σπουδήν σπουδη diligence; haste 15:8 עָֽצְמוּ־ ʕˈāṣᵊmû- עצם be mighty לִ֤י lˈî לְ to מֵ mē מִן from חֹ֣ול ḥˈôl חֹול sand יַמִּ֔ים yammˈîm יָם sea הֵבֵ֨אתִי hēvˌēṯî בוא come לָהֶ֥ם lāhˌem לְ to עַל־ ʕal- עַל upon אֵ֛ם ʔˈēm אֵם mother בָּח֖וּר bāḥˌûr בָּחוּר young man שֹׁדֵ֣ד šōḏˈēḏ שׁדד despoil בַּֽ bˈa בְּ in † הַ the צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon הִפַּ֤לְתִּי hippˈaltî נפל fall עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon פִּתְאֹ֔ם piṯʔˈōm פִּתְאֹם suddenly עִ֖יר ʕˌîr עִיר excitement וּ û וְ and בֶהָלֹֽות׃ vehālˈôṯ בֶּהָלָה terror 15:8. multiplicatae sunt mihi viduae eius super harenam maris induxi eis super matrem adulescentis vastatorem meridie misi super civitates repente terrorem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Their widows are multiplied unto me above the sand of the sea: I have brought upon them against the mother of the young man a spoiler at noonday: I have cast a terror on a sudden upon the cities. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148: На мать юношей. Выражение это, не совсем понятное, удачнее передано в сирском переводе: на мать и на ее сына (ср. Быт. XXXII:12; Ос Х:14). — Опустошится в полдень, т. е. враги, зная, что Иерусалим защищать некому, нападут на него среди бела дня.Adam Clarke: Commentary on the Bible - 183115:8: The mother of the young men - The metropolis or mother city, Jerusalem.Albert Barnes: Notes on the Bible - 183415:8: Translate, "I have brought upon them, even upon the mother of the young man, a spoiler etc." The word rendered "young man" means a picked warrior. The mother has borne a valiant champion; but neither his prowess nor the numerous offspring of the other can avail to save those who gave them birth; war bereaves both alike.At noonday - i. e., unexpectedly, as armies used to rest at noon (see Jer 6:4 note). I have caused him ... - Rather, "I have brought suddenly upon her," the mother of the young warrior, "anguish and terrors." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:8: widows: Isa 3:25, Isa 3:26, Isa 4:1the mother: etc. or, the mother city a young man spoiling, etc. or, the mother and the young men. a spoiler. Jer 4:16, Jer 5:6, Jer 6:4, Jer 6:5; Luk 21:35 Geneva 159915:8 Their widows (g) are multiplied to me above the sand of the seas: I have brought upon them against the mother of the young men a spoiler at noonday: I have caused [him] to fall upon it suddenly, and terrors upon the city.(g) Because I had slain their husbands. John Gill15:8 Their widows are increased to me above the sand of the seas,.... Their husbands being slain; not in the times of Ahaz, when a hundred and twenty thousand men were slain in one day in Judah, by Pekah the son of Remaliah, 2Chron 28:6, as Kimchi thinks; but in the times of Zedekiah, at the siege of Jerusalem, and the taking of it, and in the Babylonish captivity before predicted. The children of Israel were to be as the sand of the sea, and were very numerous; and here the widows are said to be so too, their husbands, who were numerous, being dead; and this, as it was of the Lord, so it was in his sight, and according to his counsel and will. Mention is made of "seas", in the plural, number, there being many in or near Judea, as the Red sea, the sea of Galilee, and the Mediterranean sea:I have brought upon them against the mother of the young men a spoiler, at noonday; that is he would bring upon the Jews, against the mother of the young men, or mothers of them; for the young men being destroyed by the spoiler, it was against them; a calamity upon them, and a distress unto them, who have generally a tender concern for them. The Targum is, "against the company of their young men;'' the Jews; or against Jerusalem, the mother city, the metropolis of the nation, full of young men fit for war: or, "against the mother", that is, Jerusalem, a "young man" (e); meaning Nebuchadnezzar, who came against Jerusalem in the first year of his reign; and, as some say, in the eighteenth year of his age; and who came not as a thief in the night, but as a spoiler at noonday; not in a secret insidious manner, but openly and with force of arms making his way through the land to Jerusalem, in defiance of the Jews, and in the face of them: and I have caused him to fall upon it suddenly; that is, upon the city of Jerusalem: for though he came openly, his march was quick, and he was presently at Jerusalem, and laid siege to it at once: and terrors upon the city; or, "city and terrors" (f); the city was immediately filled with terrors at the appearance of Nebuchadnezzar and his army. R. Joseph Kimchi interprets it, "an army and terrors", from 1Kings 28:16, the Babylonian monarch, at the head of his army, which spread terrors where he came. Some render the word, from Dan 4:13, "a watcher and terrors" (g): meaning the Chaldean army, called watchers, Jer 4:16. The Targum is, "I will bring an army upon them suddenly, and destroy their cities;'' Tit should be rendered "alienation of mind and terrors": from the use of the word, in the Arabic language (h). (e) "contra metropolin, juvenem", Junius & Tremellius, De Dieu; "contra matrem", Piscator; "super matrem, juvenem", Cocceius. (f) "civitatem et terrores", Montanus; so Schmidt. (g) "Vigilem, vel vigiles et terrores", Gataker; "vigilias et terrores", Coeceius. (h) Ab "alteravit, mutavit et turbavit", Golius, Castel. Schindler. John Wesley15:8 Their widows - The prophet still speaks of things to come as if present. In Jehoiakim's time we read of no such plenty of widows; they were multiplied when the city was besieged and taken in Zedekiah's time, to a great number, hyperbolically compared to the sands of the sea. The mother - Jerusalem was the mother of the Jewish people, against whom, Nebuchadnezzar the spoiler, at noon - day, was sent.Robert Jamieson, A. R. Fausset and David Brown15:8 Their widows--My people's (Jer 15:7).have brought--prophetical past: I will bring. mother of the young men--"mother" is collective; after the "widows," He naturally mentions bereavement of their sons ("young men"), brought on the "mothers" by "the spoiler"; it was owing to the number of men slain that the "widows" were so many [CALVIN]. Others take "mother," as in 2Kings 20:19, of Jerusalem, the metropolis; "I have brought on them, against the 'mother,' a young spoiler," namely, Nebuchadnezzar, sent by his father, Nabopolassar, to repulse the Egyptian invaders (4Kings 23:29; 4Kings 24:1), and occupy Judea. But Jer 15:7 shows the future, not the past, is referred to; and "widows" being literal, "mother" is probably so, too. at noonday--the hottest part of the day, when military operations were usually suspended; thus it means unexpectedly, answering to the parallel, "suddenly"; openly, as others explain it, will not suit the parallelism (compare Ps 91:6). it--English Version seems to understand by "it" the mother city, and by "him" the "spoiler"; thus "it" will be parallel to "city." Rather, "I will cause to fall upon them (the 'mothers' about to be bereft of their sons) suddenly anguish and terrors." the city--rather, from a root "heat," anguish, or consternation. So the Septuagint. |
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15:915:9: Ունայնացա՛ւ եւթնածինն, ձանձրացա՛ւ անձն նորա. եմուտ նմա արեւ՛ զմիջօրէիւ, եղեւ յամօթ եւ ՚ի նախատինս. զմնացորդս նոցա տաց ՚ի սուր առաջի թշնամեաց նոցա, ասէ Տէր։ [273]Ունայնացաւ եւթնածինն, ձանձրացաւ անձն նորա``. եմուտ նմա արեւ զմիջօրէիւ, եղեւ յամօթ եւ ի նախատինս. զմնացորդս նոցա տաց ի սուր առաջի թշնամեաց նոցա, ասէ Տէր:9 Նա, որ եօթը զաւակ էր ծնել, զրկանքների մատնուեց, նրա հոգին նուաղեց. միջօրէին նրա արեւը մայր մտաւ. ամօթն ու նախատինքն են պատել նրան: Նրանց մնացորդներին իրենց թշնամիների աչքի առաջ սրի պիտի մատնեմ», - ասում է Տէրը: 9 Եօթը զաւակ ծնանողը նուաղեցաւ, Իր հոգին աւանդեց, Ցորեկը անոր արեւը մարը մտաւ. Անիկա ամչցաւ ու նախատուեցաւ Եւ անոնց մնացորդը իրենց թշնամիներուն առջեւ Սուրի պիտի մատնեմ», կ’ըսէ Տէրը։ 15:9: Ունայնացա՛ւ եւթնածինն, ձանձրացա՛ւ անձն նորա. եմուտ նմա արեւ՛ զմիջօրէիւ, եղեւ յամօթ եւ ՚ի նախատինս. զմնացորդս նոցա տաց ՚ի սուր առաջի թշնամեաց նոցա, ասէ Տէր։ 9 Նա, որ եօթը զաւակ էր ծնել, զրկանքների մատնուեց, նրա հոգին նուաղեց. միջօրէին նրա արեւը մայր մտաւ. ամօթն ու նախատինքն են պատել նրան: Նրանց մնացորդներին իրենց թշնամիների աչքի առաջ սրի պիտի մատնեմ», - ասում է Տէրը: 9 Եօթը զաւակ ծնանողը նուաղեցաւ, Իր հոգին աւանդեց, Ցորեկը անոր արեւը մարը մտաւ. Անիկա ամչցաւ ու նախատուեցաւ Եւ անոնց մնացորդը իրենց թշնամիներուն առջեւ Սուրի պիտի մատնեմ», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:915:9 Лежит в изнеможении родившая семерых, испускает дыхание свое; еще днем закатилось солнце ее, она постыжена и посрамлена. И остаток их предам мечу пред глазами врагов их, говорит Господь. She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while [it was] yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD:15:9 ἐκενώθη κενοω hollow; hollow out ἡ ο the τίκτουσα τικτω give birth; produce ἑπτά επτα seven ἀπεκάκησεν αποκακεω the ψυχὴ ψυχη soul αὐτῆς αυτος he; him ἐπέδυ επιδυω set on ὁ ο the ἥλιος ηλιος sun αὐτῇ αυτος he; him ἔτι ετι yet; still μεσούσης μεσοω middle τῆς ο the ἡμέρας ημερα day κατῃσχύνθη καταισχυνω shame; put to shame καὶ και and; even ὠνειδίσθη ονειδιζω disparage; reproach τοὺς ο the καταλοίπους καταλοιπος left behind αὐτῶν αυτος he; him εἰς εις into; for μάχαιραν μαχαιρα short sword δώσω διδωμι give; deposit ἐναντίον εναντιον next to; before τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him 15:9 אֻמְלְלָ֞ה ʔumlᵊlˈā אמל wither יֹלֶ֣דֶת yōlˈeḏeṯ ילד bear הַ ha הַ the שִּׁבְעָ֗ה ššivʕˈā שֶׁבַע seven נָפְחָ֥ה nāfᵊḥˌā נפח blow נַפְשָׁ֛הּ nafšˈāh נֶפֶשׁ soul בָּ֥אבאה *bˌā בוא come שִׁמְשָׁ֛הּ šimšˈāh שֶׁמֶשׁ sun בְּ bᵊ בְּ in עֹ֥ד ʕˌōḏ עֹוד duration יֹומָ֖ם yômˌām יֹומָם by day בֹּ֣ושָׁה bˈôšā בושׁ be ashamed וְ wᵊ וְ and חָפֵ֑רָה ḥāfˈērā חפר be ashamed וּ û וְ and שְׁאֵֽרִיתָ֗ם šᵊʔˈērîṯˈām שְׁאֵרִית rest לַ la לְ to † הַ the חֶ֧רֶב ḥˈerev חֶרֶב dagger אֶתֵּ֛ן ʔettˈēn נתן give לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֹיְבֵיהֶ֖ם ʔōyᵊvêhˌem איב be hostile נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 15:9. infirmata est quae peperit septem defecit anima eius occidit ei sol cum adhuc esset dies confusa est et erubuit et residuos eius in gladium dabo in conspectu inimicorum eorum ait DominusShe that hath borne seven is become weak, her soul hath fainted away: her sun is gone down, while it was yet day: she is confounded, and ashamed: and the residue of them I will give up to the sword in the sight of their enemies, saith the Lord. 9. She that hath borne seven languisheth; she hath given up the ghost; her sun is gone down while it was yet day; she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD. 15:9 Лежит в изнеможении родившая семерых, испускает дыхание свое; еще днем закатилось солнце ее, она постыжена и посрамлена. И остаток их предам мечу пред глазами врагов их, говорит Господь. 15:9 ἐκενώθη κενοω hollow; hollow out ἡ ο the τίκτουσα τικτω give birth; produce ἑπτά επτα seven ἀπεκάκησεν αποκακεω the ψυχὴ ψυχη soul αὐτῆς αυτος he; him ἐπέδυ επιδυω set on ὁ ο the ἥλιος ηλιος sun αὐτῇ αυτος he; him ἔτι ετι yet; still μεσούσης μεσοω middle τῆς ο the ἡμέρας ημερα day κατῃσχύνθη καταισχυνω shame; put to shame καὶ και and; even ὠνειδίσθη ονειδιζω disparage; reproach τοὺς ο the καταλοίπους καταλοιπος left behind αὐτῶν αυτος he; him εἰς εις into; for μάχαιραν μαχαιρα short sword δώσω διδωμι give; deposit ἐναντίον εναντιον next to; before τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him 15:9 אֻמְלְלָ֞ה ʔumlᵊlˈā אמל wither יֹלֶ֣דֶת yōlˈeḏeṯ ילד bear הַ ha הַ the שִּׁבְעָ֗ה ššivʕˈā שֶׁבַע seven נָפְחָ֥ה nāfᵊḥˌā נפח blow נַפְשָׁ֛הּ nafšˈāh נֶפֶשׁ soul שִׁמְשָׁ֛הּ šimšˈāh שֶׁמֶשׁ sun בְּ bᵊ בְּ in עֹ֥ד ʕˌōḏ עֹוד duration יֹומָ֖ם yômˌām יֹומָם by day בֹּ֣ושָׁה bˈôšā בושׁ be ashamed וְ wᵊ וְ and חָפֵ֑רָה ḥāfˈērā חפר be ashamed וּ û וְ and שְׁאֵֽרִיתָ֗ם šᵊʔˈērîṯˈām שְׁאֵרִית rest לַ la לְ to † הַ the חֶ֧רֶב ḥˈerev חֶרֶב dagger אֶתֵּ֛ן ʔettˈēn נתן give לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֹיְבֵיהֶ֖ם ʔōyᵊvêhˌem איב be hostile נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 15:9. infirmata est quae peperit septem defecit anima eius occidit ei sol cum adhuc esset dies confusa est et erubuit et residuos eius in gladium dabo in conspectu inimicorum eorum ait Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ She that hath borne seven is become weak, her soul hath fainted away: her sun is gone down, while it was yet day: she is confounded, and ashamed: and the residue of them I will give up to the sword in the sight of their enemies, saith the Lord. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183115:9: She that hath borne seven - She that hath had a numerous offspring; Jerusalem, the parent of so many cities, villages, and families in the land. Seven signifies a complete or full number.Albert Barnes: Notes on the Bible - 183415:9: She hath been ashamed - Or, "is ashamed." To a Hebrew mother to be childless was a disgrace. Many consider that Jer 15:7-9 refer to the battle of Megiddo, and depict the consternation of Jerusalem at that sad event. If so, in the sun going down while it was day, there will be a reference to the eclipse on September 30, 610 b. c.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:9: She that hath: She that hath had a numerous offspring, Jerusalem, the mother city, the parent of so many cities, villages, and families in the land. Sa1 2:5; Isa 47:9; Lam 1:1, Lam 4:10her sun: Amo 8:9, Amo 8:10 and the: Jer 15:2, Jer 15:3, Jer 44:27; Eze 5:12 Geneva 159915:9 She that hath borne (h) seven languisheth: she hath breathed her last; her sun is (i) gone down while [it was] yet day: she hath been ashamed and confounded: and the remnant of them will I deliver to the sword before their enemies, saith the LORD.(h) She who had many lost all her children. (i) She was destroyed in the midst of her prosperity. John Gill15:9 She that hath borne seven languisheth,.... Either the mother that has borne many children, seven being put for a large number, now being able to bear no more, and being bereaved of what she had, and who were her staff and support, and from whom she had her expectation, faints away, and dies through grief and trouble; or Jerusalem, which formerly abounded with young men, is now in a forlorn and destitute state; her children, the inhabitants of it, being slain with the sword, or dying of famine and the pestilence. In the Talmud (i), this is interpreted of seven wicked kings of Israel, as Jeroboam, Baasha, Ahab, Jehu, Pekah, Menahem, and Hoshea; and elsewhere of seven kings of Judah, thus reckoned, Jehoram, Joash, Ahaz, Manasseh, Amon, Jehoiakim, and Zedekiah (k):she hath given up the ghost; or, "blew out her soul (l)"; her breath departs; no life can be kept in her; she faints away at the calamities coming on her: her sun is gone down while it was yet day; the darkness of affliction, and the evening of distress and calamity came upon her sooner than was expected, while in the midst of peace and prosperity that was promised, and hoped to be enjoyed for a long time to come; see Amos 8:9, she hath been ashamed and confounded; of her vain hope, trust, and confidence: and the residue of them will I deliver to the sword before their enemies, saith the Lord; that is; such who died not of the famine and pestilence, but at the breaking up of the city endeavoured to make their escape, these fell into the hands of the enemy, and perished by the sword, as the Lord here predicts; for whatsoever he says certainly comes to pass. (i) T. Bab. Gittin, fol. 88. 1. (k) Vid. Jarchi & Abendana in loc. (l) "efflabit animam suam", Junius & Tremellius, Piscator; "exspiravit animam suam", Cocceius. John Wesley15:9 Seven - Seven signifies many: the prophet complains, that the country of Judah, that had been very numerous in people, now grew feeble. While - In the midst of her prosperity. Confounded - A part of them were confounded by the judgments of God which came upon them before their captivity.Robert Jamieson, A. R. Fausset and David Brown15:9 borne seven-- (1Kings 2:5). Seven being the perfect number indicates full fruitfulness.languisheth--because not even one is left of all her sons (Jer 15:8). sun is gone down while . . . yet day--Fortune deserts her at the very height of her prosperity (Amos 8:9). she . . . ashamed--The mothers (she being collective) are put to the shame of disappointed hopes through the loss of all their children. |
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15:1015:10: Վա՛յ ինձ, վա՛յ ինձ մայր իմ. իբրեւ զո՞ ոք ծնար զիս. ա՛յր դատափետեալ եւ ձգձգեալ ՚ի դատաստա՛ն յամենայն երկրի. ո՛չ պարտիմ ինչ, եւ ո՛չ ոք պարտի ինչ ինձ. եւ զօրութիւն պակասեաց՝ յանիծանելեաց իմոց[11183]։ [11183] Ոսկան միանգամ դնէ. Վայ ինձ մայր իմ... յանիծողաց իմոց։ Բազումք. Եւ ձգեալ ՚ի դատաստան... եւ ոչ պարտի ոք ինչ ինձ, եւ զօրութիւն իմ պակասեաց։ Վա՜յ ինձ, մայր իմ, [274]իբրեւ զո՞ ոք ծնար զիս. այր`` դատափետեալ եւ ձգձգեալ ի դատաստան յամենայն երկրի. ոչ [275]պարտիմ ինչ, եւ ոչ պարտի ոք ինչ ինձ. եւ զօրութիւն իմ պակասեաց յանիծանելեաց իմոց:10 Վա՜յ ինձ, վա՜յ ինձ, մա՛յր իմ. իբրեւ ո՞ւմ ծնեցիր ինձ. իբրեւ մի մարդո՞ւ, որին երկրում ամենուրեք դատափետել են, քաշքշել դատարան: Ո՛չ ես եմ ինչ-որ բան պարտք, ո՛չ էլ ուրիշն է ինձ որեւէ բան պարտք, բայց ինձ անիծողներից իմ ուժն սպառուեց: 10 Վա՜յ ինծի, ո՛վ մայրս, Որ զիս բոլոր երկրի համար Կռիւի մարդ ու վէճի մարդ ծնար. Ո՛չ ես շահով ստակ տուի, Ո՛չ ալ ինծի շահով ստակ տուին, Սակայն ամէնքը զիս կ’անիծեն։ 15:10: Վա՛յ ինձ, վա՛յ ինձ մայր իմ. իբրեւ զո՞ ոք ծնար զիս. ա՛յր դատափետեալ եւ ձգձգեալ ՚ի դատաստա՛ն յամենայն երկրի. ո՛չ պարտիմ ինչ, եւ ո՛չ ոք պարտի ինչ ինձ. եւ զօրութիւն պակասեաց՝ յանիծանելեաց իմոց[11183]։ [11183] Ոսկան միանգամ դնէ. Վայ ինձ մայր իմ... յանիծողաց իմոց։ Բազումք. Եւ ձգեալ ՚ի դատաստան... եւ ոչ պարտի ոք ինչ ինձ, եւ զօրութիւն իմ պակասեաց։ 10 Վա՜յ ինձ, վա՜յ ինձ, մա՛յր իմ. իբրեւ ո՞ւմ ծնեցիր ինձ. իբրեւ մի մարդո՞ւ, որին երկրում ամենուրեք դատափետել են, քաշքշել դատարան: Ո՛չ ես եմ ինչ-որ բան պարտք, ո՛չ էլ ուրիշն է ինձ որեւէ բան պարտք, բայց ինձ անիծողներից իմ ուժն սպառուեց: 10 Վա՜յ ինծի, ո՛վ մայրս, Որ զիս բոլոր երկրի համար Կռիւի մարդ ու վէճի մարդ ծնար. Ո՛չ ես շահով ստակ տուի, Ո՛չ ալ ինծի շահով ստակ տուին, Սակայն ամէնքը զիս կ’անիծեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1015:10 >. Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; [yet] every one of them doth curse me:15:10 οἴμμοι οιμμοι I μῆτερ μητηρ mother ὡς ως.1 as; how τίνα τις.1 who?; what? με με me ἔτεκες τικτω give birth; produce ἄνδρα ανηρ man; husband δικαζόμενον δικαζω and; even διακρινόμενον διακρινω discriminate; doubt πάσῃ πας all; every τῇ ο the γῇ γη earth; land οὔτε ουτε not; neither ὠφέλησα ωφελεω useful; assist οὔτε ουτε not; neither ὠφέλησέν ωφελεω useful; assist με με me οὐδείς ουδεις no one; not one ἡ ο the ἰσχύς ισχυς force μου μου of me; mine ἐξέλιπεν εκλειπω leave off; cease ἐν εν in τοῖς ο the καταρωμένοις καταραομαι curse με με me 15:10 אֹֽוי־ ʔˈôy- אֹוי woe לִ֣י lˈî לְ to אִמִּ֔י ʔimmˈî אֵם mother כִּ֣י kˈî כִּי that יְלִדְתִּ֗נִי yᵊliḏtˈinî ילד bear אִ֥ישׁ ʔˌîš אִישׁ man רִ֛יב rˈîv רִיב law-case וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man מָדֹ֖ון māḏˌôn מָדֹון contention לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לֹֽא־ lˈō- לֹא not נָשִׁ֥יתִי nāšˌîṯî נשׁא give loan וְ wᵊ וְ and לֹא־ lō- לֹא not נָֽשׁוּ־ nˈāšû- נשׁא give loan בִ֖י vˌî בְּ in כֻּלֹּ֥ה kullˌō כֹּל whole מְקַלְלַֽונִי׃ ס mᵊqallˈawnî . s קלל be slight 15:10. vae mihi mater mea quare genuisti me virum rixae virum discordiae in universa terra non feneravi nec feneravit mihi quisquam omnes maledicunt mihiWoe is me, my mother: why hast thou borne me a man of strife, a man of contention to all the earth? I have not lent on usury, neither hath any man lent to me on usury: yet all curse me. 10. Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have not lent on usury, neither have men lent to me on usury; every one of them doth curse me. 15:10 <<Горе мне, мать моя, что ты родила меня человеком, который спорит и ссорится со всею землею! никому не давал я в рост, и мне никто не давал в рост, {а} все проклинают меня>>. 15:10 οἴμμοι οιμμοι I μῆτερ μητηρ mother ὡς ως.1 as; how τίνα τις.1 who?; what? με με me ἔτεκες τικτω give birth; produce ἄνδρα ανηρ man; husband δικαζόμενον δικαζω and; even διακρινόμενον διακρινω discriminate; doubt πάσῃ πας all; every τῇ ο the γῇ γη earth; land οὔτε ουτε not; neither ὠφέλησα ωφελεω useful; assist οὔτε ουτε not; neither ὠφέλησέν ωφελεω useful; assist με με me οὐδείς ουδεις no one; not one ἡ ο the ἰσχύς ισχυς force μου μου of me; mine ἐξέλιπεν εκλειπω leave off; cease ἐν εν in τοῖς ο the καταρωμένοις καταραομαι curse με με me 15:10 אֹֽוי־ ʔˈôy- אֹוי woe לִ֣י lˈî לְ to אִמִּ֔י ʔimmˈî אֵם mother כִּ֣י kˈî כִּי that יְלִדְתִּ֗נִי yᵊliḏtˈinî ילד bear אִ֥ישׁ ʔˌîš אִישׁ man רִ֛יב rˈîv רִיב law-case וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man מָדֹ֖ון māḏˌôn מָדֹון contention לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לֹֽא־ lˈō- לֹא not נָשִׁ֥יתִי nāšˌîṯî נשׁא give loan וְ wᵊ וְ and לֹא־ lō- לֹא not נָֽשׁוּ־ nˈāšû- נשׁא give loan בִ֖י vˌî בְּ in כֻּלֹּ֥ה kullˌō כֹּל whole מְקַלְלַֽונִי׃ ס mᵊqallˈawnî . s קלל be slight 15:10. vae mihi mater mea quare genuisti me virum rixae virum discordiae in universa terra non feneravi nec feneravit mihi quisquam omnes maledicunt mihi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Woe is me, my mother: why hast thou borne me a man of strife, a man of contention to all the earth? I have not lent on usury, neither hath any man lent to me on usury: yet all curse me. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410-21: Пророк страдает при виде озлобления, какое возбуждают в иудеях его речи об ожидающем его сограждан суде Божием. Хотя Бог успокаивает пророка обещанием Своей поддержки, но пророк все-таки не может собраться с духом. Долго ли ему страдать? Ведь он ради Иеговы несет поругания! Сначала он, действительно, был тверд в деле своего служения и ему доставляло удовольствие быть вестником велений Иеговы, так что он отказывался от обычного время провождения юношей. Но теперь он не в состоянии выносить всю тяжесть своей миссии, и он не чувствует той мощи, какую обещал поддерживать в нем Иегова. Бог на это отвечает пророку упреком в малодушии. Пусть пророк снова соберется с силами, — тогда и Бог его поддержит, вернет ему утраченное им достоинство и пророк снова займет такое же положение, какое он занял при вступлении на свое служение.10: Ничто так легко не возбуждает взаимного недоброжелательства и ненависти как отношения между дающими и берущими взаймы деньги под проценты. Matthew Henry: Concise Commentary on the Whole Bible - 170610 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me. 11 The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction. 12 Shall iron break the northern iron and the steel? 13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders. 14 And I will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you.Jeremiah has now returned from his public work and retired into his closet; what passed between him and his God there we have an account of in these and the following verses, which he published afterwards, to affect the people with the weight and importance of his messages to them. Here is, I. The complaint which the prophet makes to God of the many discouragements he met with in his work, v. 10. 1. He met with a great deal of contradiction and opposition. He was a man of strife and contention to the whole land (so it might be read, rather than to the whole earth, for his business lay only in that land); both city and country quarrelled with him, and set themselves against him, and said and did all they could to thwart him. He was a peaceable man, gave no provocation to any, nor was apt to resent the provocations given him, and yet a man of strife, not a man striving, but a man striven with; he was for peace, but, when he spoke, they were for war. And, whatever they pretended, that which was the real cause of their quarrels with him was his faithfulness to God and to their souls. He showed them their sins that were working their ruin, and put them into a way to prevent that ruin, which was the greatest kindness he could do them; and yet this was it for which they were incensed against him and looked upon him as their enemy. Even the prince of peace himself was thus a man of strife, a sign spoken against, continually enduring the contradiction of sinners against himself. And the gospel of peace brings division, even to fire and sword, Matt. x. 34, 35; Luke xii. 49, 51. Now this made Jeremiah very uneasy, even to a degree of impatience. He cried out, Woe is me, my mother, that thou hast borne me, as if it were his mother's fault that she bore him, and he had better never have been born than be born to such an uncomfortable life; nay, he is angry that she had borne him a man of strife, as if he had been fatally determined to this by the stars that were in the ascendant at his birth. If he had any meaning of this kind, doubtless it was very much his infirmity; we rather hope it was intended for no more than a pathetic lamentation of his own case. Note, (1.) Even those who are most quiet and peaceable, if they serve God faithfully, are often made men of strife. We can but follow peace; we have the making only of one side of the bargain, and therefore can but, as much as in us lies, live peaceably. (2.) It is very uncomfortable to those who are of a peaceable disposition to live among those who are continually picking quarrels with them. (3.) Yet, if we cannot live so peaceably as we desire with our neighbours, we must not be so disturbed at it as thereby to lose the repose of our own minds and put ourselves upon the fret. 2. He met with a great deal of contempt, contumely, and reproach. They every one of them cursed him; they branded him as a turbulent factious man, as an incendiary and a sower of discord and sedition. They ought to have blessed him, and to have blessed God for him; but they had arrived at such a pitch of enmity against God and his word that for his sake they cursed his messenger, spoke ill of him, wished ill to him, did all they could to make him odious. They all did so; he had scarcely one friend in Judah or Jerusalem that would give him a good word. Note, It is often the lot of the best of men to have the worst of characters ascribed to them. So persecuted they the prophets. But one would be apt to suspect that surely Jeremiah had given them some provocation, else he could not have lost himself thus: no, not the least: I have neither lent money nor borrowed money, have been neither creditor nor debtor; for so general is the signification of the words here. (1.) It is implied here that those who deal much in the business of this world are often involved thereby in strife and contention; meum et tuum--mine and thine are the great make-bates; lenders and borrowers sue and are sued, and great dealers often get a great deal of ill-will. (2.) it was an instance of Jeremiah's great prudence, and it is written for our learning, that, being called to be a prophet, he entangled not himself in the affairs of this life, but kept clear from them, that he might apply the more closely to the business of his profession and might not give the least shadow of suspicion that he aimed at secular advantages in it nor any occasion to his neighbours to contend with him. He put out no money, for he was no usurer, nor indeed had he any money to lend: he took up no money, for he was no purchaser, no merchant, no spendthrift. He was perfectly dead to this world and the things of it: a very little served to keep him, and we find (ch. xvi. 2) that he had neither wife nor children to keep. And yet, (3.) Though he behaved thus discreetly, and so as one would think should have gained him universal esteem, yet he lay under a general odium, through the iniquity of the times. Blessed be God, bad as things are with us, they are not so bad but that there are those with whom virtue has its praise; yet let not those who behave most prudently think it strange if they have not the respect and esteem they deserve. Marvel not, my brethren, if the world hate you. II. The answer which God gave to this complaint. Though there was in it a mixture of passion and infirmity, yet God graciously took cognizance of it, because it was for his sake that the prophet suffered reproach. In this answer, 1. God assures him that he should weather the storm and be made easy at last, v. 11. Though his neighbours quarrelled with him for what he did in the discharge of his office, yet God accepted him and promised to stand by him. It is in the original expressed in the form of an oath: "If I take not care of thee, let me never be counted faithful; verily it shall go well with thy remnant, with the remainder of thy life" (for so the word signifies); "the residue of thy days shall be more comfortable to thee than those hitherto have been." Thy end shall be good; so the Chaldee reads it. Note, It is a great and sufficient support to the people of God that, how troublesome soever their way may be, it shall be well with them in their latter end, Ps. xxxvii. 37. They have still a remnant, a residue, something behind and left in reserve, which will be sufficient to counterbalance all their grievances, and the hope of it may serve to make them easy. It should seem that Jeremiah, besides the vexation that his people gave him, was uneasy at the apprehension he had of sharing largely in the public judgments which he foresaw coming; and, though he mentioned not this, God replied to his thought of it, as to Moses, Exod. iv. 19. Jeremiah thought, "If my friends are thus abusive to me, what will my enemies be?" And God had thought fit to awaken in him an expectation of this kind, ch. xii. 5. But here he quiets his mind with this promise: "Verily I will cause the enemy to entreat thee well in the time of evil, when all about thee shall be laid waste." Note, God has all men's hearts in his hand, and can turn those to favour his servants whom they were most afraid of. And the prophets of the Lord have often met with fairer and better treatment among open enemies than among those that call themselves his people. When we see trouble coming, and it looks very threatening, let us not despair, but hope in God, because it may prove better than we expect. This promise was accomplished when Nebuchadnezzar, having taken the city, charged the captain of the guard to be kind to Jeremiah, and let him have every thing he had a mind to, ch. xxxix. 11, 12. The following words, Shall iron break the northern iron, and the steel, or brass? (v. 12), being compared with the promise of God made to Jeremiah (ch. i. 18), that he would make him an iron pillar and brazen walls, seem intended for his comfort. They were continually clashing with him, and were rough and hard as iron; but Jeremiah, being armed with power and courage from on high, is as northern iron, which is naturally stronger, and as steel, which is hardened by art; and therefore they shall not prevail against him; compare this with Ezek. ii. 6; iii. 8, 9. He might the better bear their quarrelling with him when he was sure of the victory. 2. God assures him that his enemies and persecutors should be lost in the storm, should be ruined at last, and that therein the word of God in his mouth should be accomplished and he proved a true prophet, v. 13, 14. God here turns his speech from the prophet to the people. To them also v. 12 may be applied: Shall iron break the northern iron, and the steel? Shall their courage and strength, and the most hardly and vigorous of their efforts, be able to contest either with the counsel of God or with the army of the Chaldeans, which are as inflexible, as invincible, as the northern iron and steel. Let them therefore hear their doom: Thy substance and thy treasure will I give to the spoil, and that without price; the spoilers shall have it gratis; it shall be to them a cheap and easy prey. Observe, The prophet was poor; he neither lent nor borrowed; he had nothing to lose, neither substance. nor treasure, and therefore the enemy will treat him well, Cantabit vacuus coram latrone viator--The traveller that has no property about him will congratulate himself when accosted by a robber. But the people that had great estates in money and land would be slain for what they had, or the enemy, finding they had much, would use them hardly, to make them confess more. And it is their own iniquity that herein corrects them: It is for all thy sins, even in all thy borders. All parts of the country, even those which lay most remote, had contributed to the national guilt, and all shall now be brought to account. Let not one tribe lay the blame upon another, but each take shame to itself: It is for all thy sins in all thy borders. Thus shall they stay at home till they see their estates ruined, and then they shall be carried into captivity, to spend the sad remains of a miserable life in slavery: "I will make thee to pass with thy enemies, who shall lead thee in triumph into a land that thou knowest not, and therefore canst expect to find no comfort in it." All this is the fruit of God's wrath: "It is a fire kindled in my anger, which shall burn upon you, and, if not extinguished in time, will burn eternally." Adam Clarke: Commentary on the Bible - 183115:10: A man of contention to the whole earth! - To the whole Land, to all his countrymen; though he had done nothing to merit their displeasure.Albert Barnes: Notes on the Bible - 183415:10: Jeremiah vents his sorrow at the rejection of his prayer. In reading these and similar expostulations we feel that we have to do with a man who was the reluctant minister of a higher power, from where alone he drew strength to be content to do and suffer.Strife - More exactly, "lawsuit;" the sense is, "I am as a man who has to enter into judgment with and reprove the whole earth." I have neither lent ... - i. e., I have no personal cause of quarrel with the people, that I should thus be perpetually at strife with them. The relations between the moneylender and the debtor were a fruitful source of lawsuits and quarrelling. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:10: my: Jer 20:14-18; Job 3:1-26a man: Jer 15:20, Jer 1:18, Jer 1:19, Jer 20:7, Jer 20:8; Kg1 18:17, Kg1 18:18, Kg1 21:20, Kg1 22:8; Psa 120:5, Psa 120:6; Eze 2:6, Eze 2:7; Eze 3:7-9; Mat 10:21-23, Mat 24:9; Luk 2:34; Act 16:20-22, Act 17:6-8; Act 19:8, Act 19:9, Act 19:25-28, Act 28:22; Co1 4:9-13 I have: Exo 22:25; Deu 23:19, Deu 23:20; Neh 5:1-6; Psa 15:5 curse: Psa 109:28; Pro 26:2; Mat 5:44; Luk 6:22 Carl Friedrich Keil and Franz Delitzsch15:10Complaint of the Prophet, and Soothing Answer of the Lord. - His sorrow at the rejection by God of his petition so overcomes the prophet, that he gives utterance to the wish: he had rather not have been born than live on in the calling in which he must ever foretell misery and ruin to his people, thereby provoking hatred and attacks, while his heart is like to break for grief and fellow-feeling; whereupon the Lord reprovingly replies as in Jer 15:11-14. Jer 15:10 "Woe is me, my mother, that thou hast born me, a man of strive and contention to all the earth! I have not lent out, nor have men lent to me; all curse me. Jer 15:11. Jahveh saith, Verily I strengthen thee to thy good; verily I cause the enemy to entreat thee in the time of evil and of trouble. Jer 15:12. Does iron break, iron from the north and brass? Jer 15:13. Thy substance and thy treasures give I for a prey without a price, and that for all thy sins, and in all thy borders, Jer 15:14. And cause thine enemies bring it into a land which thou knowest not; for fire burneth in mine anger, against you it is kindled." Woe is me, exclaims Jeremiah in Jer 15:10, that my mother brought me forth! The apostrophe to his mother is significant of the depth of his sorrow, and is not to be understood as if he were casting any reproach on his mother; it is an appeal to his mother to share with him his sorrow at his lot. This lament is consequently very different from Job's cursing of the day of his birth, Job 3:1. The apposition to the suffix "me," the man of strife and contention, conveys the meaning of the lament in this wise: me, who must yet be a man, with whom the whole world strives and contends. Ew. wrongly render it: "to be a man of strife," etc.; for it was not his mother's fault that he became such an one. The second clause intimates that he has not provoked the strife and contention. נשׁה, lend, i.e., give on loan, and with בּ, to lend to a person, lend out; hence נשׁה, debtor, and נשׁה בו, creditor, Is 24:2. These words are not an individualizing of the thought: all interchange of friendly services between me and human society is broken off (Hitz.). For intercourse with one's fellow-men does not chiefly, or in the foremost place, consist in lending and borrowing of gold and other articles. Borrowing and lending is rather the frequent occasion of strife and ill-will; (Note: Calvin aptly remarks: Unde enim inter homines et lites et jurgia, nisi quia male inter ipsos convenit, dum ultro et citro negotiantur?) and it is in this reference that it is here brought up. Jeremiah says he has neither as bad debtor or disobliging creditor given occasion to hatred and quarrelling, and yet all curse him. This is the meaning of the last words, in which the form מקללוני is hard to explain. The rabbinical attempts to clear it up by means of a commingling of the verbs קלל and קלה are now, and reasonably, given up. Ew. (Gram. 350, c) wants to make it מקללנני; but probably the form has arisen merely out of the wrong dividing of a word, and ought to be read כּלּהם קללוּני. So read most recent scholars, after the example of J. D. Mich.; cf. also Bttcher, Grammat. ii. S. 322, note. It is true that we nowhere else find כּלּהם; but we find an analogy in the archaic כּלּהם . In its favour we have, besides, the circumstance, that the heavy form הם is by preference appended to short words; see Bttcher, as above, S. 21. Jer 15:11-14 To this complaint the Lord makes answer in Jer 15:11-14, first giving the prophet the prospect of complete vindication against those that oppose him (Jer 15:11), and then (Jer 15:12-14) pointing to the circumstances that shall compel the people to this result. The introduction of God's answer by אמר יהוה without כּה is found also in Jer 46:25, where Graf erroneously seeks to join the formula with what precedes. In the present 11th verse the want of the כּה is the less felt, since the word from the Lord that follows bears in the first place upon the prophet himself, and is not addressed to the people. אם לא is a particle of asseveration, introducing the answer which follows with a solemn assurance. The vowel-points of שׁרותך fo require שׁריתיך, 1 pers. perf., from שׁרה = the Aram. שׁרא, loose, solve (Dan 5:12): I loose (free) thee to thy good. The Chet. is variously read and rendered. By reason of the preceding אם, the view is improbable that we have here an infinitive; either שׁרותך, inf. Pi. of שׁרר in the sig. inflict suffering: "thy affliction becomes welfare" (Hitz.); or שׁרותך, inf. Kal of שׁרה, set free: thy release falls out to thy good (Ros., etc.). The context suggests the 1 pers. perf. of שׁרר, against which the defective written form is no argument, since this occurs frequently elsewhere, e.g., ענּתך, Nahum 1:12. The question remains: whether we are to take שׁרר according to the Hebrew usage: I afflict thee to thy good, harass thee to thine advantage (Gesen. in the thes. p. 1482, and Ng.), or according to the Aramaic (_ra) in the sig. firmabo, stabiliam: I strengthen thee or support thee to thy good (Ew., Maur.). We prefer the latter rendering, because the saying: I afflict thee, is not true of God; since the prophet's troubles came not from God, nor is Jeremiah complaining of affliction at the hand of God, but only that he was treated as an enemy by all the world. לטוב, for good, as in Ps 119:122, so that it shall fall out well for thee, lead to a happy issue, for which we have elsewhere לטובה, Jer 14:11, Ps 86:17; Neh 5:19. - This happy issue is disclosed in the second clause: I bring it about that the enemy shall in time of trouble turn himself in supplication to thee, because he shall recognise in the prophet's prayers the only way of safety; cf. the fulfilment of this promise, Jer 21:1., Jer 37:3; Jer 38:14., Jer 42:2. הפנּיע, here causative, elsewhere only with the sig. of the Kal, e.g., Jer 36:25, Is 53:12. "The enemy," in unlimited generality: each of thine adversaries. Jer 15:12-14 That the case will turn out so is intimated by Jer 15:12-14, the exposition of which is, however, difficult and much debated. Jer 15:12 is rendered either: can iron (ordinary iron) break northern iron and brass (the first "iron" being taken as subject, the second as object)? or: can one break iron, (namely) iron of the north, and brass ("iron" being taken both times as object, and "break" having its subject indefinite)? or: can iron...break (ירוע intrans. as in Jer 11:16)? Of these three translations the first has little probability, inasmuch as the simile of one kind of iron breaking another is unnatural. But Hitz.'s view is wholly unnatural: that the first "iron" and "brass" are the object, and that "iron from the north" is subject, standing as it does between the two objects, as in Song 5:6, where, however, the construction alleged is still very doubtful. Nor does the sense, which would in this way be expressed, go far to commend this rendering. By iron and brass we would then have to understand, according to Jer 6:28, the stiff-necked Jewish people; and by iron from the north, the calamity that was to come from the north. Thus the sense would be: will this calamity break the sullen obstinacy of the prophet's enemies? will it make them pliable? The verse would thus contain an objection on the part of the prophet against the concession vouchsafed by God in Jer 15:11. With this idea, however, Jer 15:11-14 are emphatically not in harmony. The other two translations take each a different view of the sense. The one party understand by iron and brass the prophet; the other, either the Jewish people or the northern might of the Chaldean empire. Holding that the prophet is so symbolized, L. de Dieu and Umbr. give the sense thus: "Let him but bethink him of his immoveable firmness against the onsets of the world; in spite of all, he is iron, northern iron and brass, that cannot be broken." Thus God would here be speaking to the prophet. Dahl., again, holds the verse to be spoken by the prophet, and gives the sense: Can I, a frail and feeble man, break the determination of a numerous and stiff-necked nation? Against the later view the objection already alleged against Hitz. is decisive, showing as it did that the verse cannot be the prophet's speech or complaint; against the former, the improbability that God would call the prophet iron, northern iron and brass, when the very complaint he has making showed how little of the firmness of iron he had about him. If by the northern iron we understand the Jewish people, then God would here say to the prophet, that he should always contend in vain against the stiff-neckedness of the people (Eichh.). This would have been but small comfort for him. But the appellation of northern iron does not at all fit the Jewish people. For the observation that the hardest iron, the steel made by the Chalybes in Pontus, was imported from the north, does not serve the turn; since a distinction between ordinary iron and very hard iron nowhere else appears in the Old Testament. The attribute "from the north" points manifestly to the iron sway of the Chaldean empire (Ros., Ew., Maur., and many others); and the meaning of the verse can only be this: As little as a man can break iron, will the Jewish people be able to break the hostile power of the north (Jer 13:20). Taken thus, the pictorial style of the verse contains a suggestion that the adversaries of the prophet will, by the crushing power of the Chaldeans, be reduced to the condition of turning themselves in supplication to the prophet. Jer 15:13-14 With this Jer 15:13 and Jer 15:14 are thus connected: This time of evil and tribulation (Jer 15:10) will not last long. Their enemies will carry off the people's substance and treasures as their booty into a strange land. These verses are to be taken, with Umbr., as a declaration from the mouth of the Lord to His guilt-burdened people. This appears from the contents of the verses. The immediate transition from the address to the prophet to that to the people is to be explained by the fact, that both the prophet's complaint, Jer 15:10, and God's answer, Jer 15:11-13, have a full bearing on the people; the prophet's complaint at the attacks on the part of the people serving to force them to a sense of their obstinacy against the Lord, and God's answer to the complaint, that the prophet's announcement will come true, and that he will then be justified, serving to crush their sullen doggedness. The connection of thought in Jer 15:13 and Jer 15:14 is thus: The people that so assaults thee, by reason of thy threatening judgment, will not break the iron might of the Chaldeans, but will by them be overwhelmed. It will come about as thou hast declared to them in my name; their substance and their treasures will I give as booty to the Chaldeans. לא = בּלא מחיר, Is 55:1, not for purchase-money, i.e., freely. As God sells His people for nought, i.e., gives them up to their enemies (cf. Is 52:3; Ps 44:13), so here He threatens to deliver up their treasures to the enemy as a booty, and for nought. When Graf says that this last thought has no sufficient meaning, his reasons therefor do not appear. Nor is there anything "peculiar," or such as could throw suspicion on the passage, in the juxtaposition of the two qualifying phrases: and that for all thy sins, and in all thy borders. The latter phrase bears unmistakeably on the treasures, not on the sins. "Cause...to bring it," lit., I cause them (the treasures) to pass with thine enemies into a land which thou knowest not, i.e., I cause the enemies to bring them, etc. Hitz. and Graf erroneously: I carry thine enemies away into a land; which affords no suitable sense. The grounding clause: for hire, etc., is taken from Deut 32:22, to show that the threatening of judgment contained in Moses' song is about to come upon degenerate Judah. "Against you it is kindled" apply the words to Jeremiah's contemporaries. (Note: Jer 15:11-14 are pronounced spurious by Hitz., Graf, and Ng., on the ground that Jer 15:13 and Jer 15:14 are a mere quotation, corrupted in the text, from Jer 17:3-4, and that all the three verses destroy the connection, containing an address to the people that does not at all fit into the context. But the interruption of the continuity could at most prove that the verses had got into a wrong place, as is supposed by Ew., who transposes them, and puts them next to Jer 15:9. But for this change in place there are no sufficient grounds, since, as our exposition of them shows, the verses in question can be very well understood in the place which they at present occupy. The other allegation, that Jer 15:13 and Jer 15:14 are a quotation, corrupted in text, from Jer 17:3-4, is totally without proof. In Jer 17:3-4 we have simply the central thoughts of the present passage repeated, but modified to suit their new context, after the manner characteristic of Jeremiah. The genuineness of the verses is supported by the testimony of the lxx, which has them here, while it omits them in Jer 17:3-4; and by the fact, that it is inconceivable they should have been interpolated as a gloss in a wholly unsuitable place. For those who impugn the genuineness have not even made the attempt to show the possibility or probability of such a gloss arising.) Jer 15:15-16 Jeremiah continues his complaint. - Jer 15:15. "Thou knowest it, Jahveh; remember me, and visit me, and revenge me on my persecutors! Do not, in Thy long-suffering, take me away; know that for Thy sake I bear reproach. Jer 15:16. Thy words were found, and I did eat them; and Thy words were to me a delight and the joy of my heart: for Thy name was named upon me, Jahveh, God of hosts. Jer 15:17. I sat not in the assembly of the laughers, nor was merry; because of Thy hand I sat solitary; for with indignation Thou hast filled me. Jer 15:18. Why is my pain perpetual, and my wound malignant? will not heal. Wilt Thou really be to me as a deceiving brook, a water that doth not endure?" The Lord's answer, Jer 15:11-14, has not yet restored tranquillity to the prophet's mind; since in it his vindication by means of the abasement of his adversaries had been kept at an indefinite distance. And so he now, Jer 15:15, prays the Lord to revenge him on his adversaries, and not to let him perish, since for His sake he bears reproach. The object to "Thou knowest, Lord," appears from the context - namely: "the attacks which I endure," or more generally: Thou knowest my case, my distress. At the same time he clearly means the harassment detailed in Jer 15:10, so that "Thou knowest" is, as to its sense, directly connected with Jer 15:10. But it by no means follows from this that Jer 15:11-14 are not original; only that Jeremiah did not feel his anxiety put at rest by the divine answer conveyed in these verses. In the climax: Remember me, visit me, i.e., turn Thy care on me, and revenge me, we have the utterance of the importunity of his prayer, and therein, too, the extremity of his distress. According to Thy long-suffering, i.e., the long-suffering Thou showest towards my persecutors, take me not away, i.e., do not deliver me up to final ruin. This prayer he supports by the reminder, that for the Lord's sake he bears reproach; cf. Ps 69:8. Further, the imperative: know, recognise, bethink thee of, is the utterance of urgent prayer. In Jer 15:16 he exhibits how he suffers for the Lord's sake. The words of the Lord which came to him he has received with eagerness, as it had been the choicest dainties. "Thy words were found" intimates that he had come into possession of them as something actual, without particularizing how they were revealed. With the figurative expression: I ate them, cf. the symbolical embodiment of the figure, Ezek 2:9; Ezek 3:3, Apoc. Jer 10:9. The Keri דּבריך is an uncalled for correction, suggested by the preceding יהי, and the Chet. is perfectly correct. Thy words turned out to me a joy and delight, because Thy name was named upon me, i.e., because Thou hast revealed Thyself to me, hast chosen me to be the proclaimer of Thy word. Jer 15:17 To this calling he has devoted his whole life: has not sat in the assembly of the laughers, nor made merry with them; but sat alone, i.e., avoided all cheerful company. Because of Thy hand, i.e., because Thy hand had laid hold on me. The hand of Jahveh is the divine power which took possession of the prophets, transported their spirit to the ecstatic domain of inner vision, and impelled to prophesy; cf. Jer 20:7; Is 8:11; Ezek 1:3, etc. Alone I sat, because Thou hast filled me with indignation. זעם is the wrath of God against the moral corruptness and infatuation of Judah, with which the Spirit of God has filled Jeremiah in order that he may publish it abroad, cf. Jer 6:11. The sadness of what he had to publish filled his heart with the deepest grief, and constrained him to keep far from all cheery good fellowship. Jer 15:18 Why is my pain become perpetual? "My pain" is the pain or grief he feels at the judgment he has to announce to the people; not his pain at the hostility he has on that account to endure. נצח adverbial = לנצח, as in Amos 1:11; Ps 13:2, etc. "My wound," the blow that has fallen on him. אנוּשׁה, malignant, is explained by "(that) will not heal," cf. Jer 30:12; Mic 1:9. The clause 'היו still depends on למּה, and the infin. gives emphasis: Wilt Thou really be? אכזב, lit., lying, deception, means here, and in Mic 1:16, a deceptive torrent that dries up in the season of drought, and so disappoints the hope of finding water, cf. Job 6:15. "A water," etc., is epexegesis: water that doth not endure. To this the Lord answers - Jer 15:19-21 By reprimanding his impatience, and by again assuring him of His protection and of rescue from the power of his oppressors. - Jer 15:19. "Therefore thus saith Jahveh: If thou return, then will I bring thee again to serve me; and if thou separate the precious from the vile, thou shalt be as my mouth. They will return to thee, but thou shalt not return unto them. Jer 15:20. And I make thee unto this people a strong wall of brass, so that they fight against thee, but prevail not against thee; for I am with thee, to help thee and to save thee, saith Jahveh. Jer 15:21. And I save thee out of the hand of the wicked, and deliver thee out of the clutch of the violent." In the words: if thou return, lies the reproach that in his complaint, in which his indignation had hurried him on to doubt God's faithfulness, Jeremiah had sinned and must repent. אשׁיבך is by many commentators taken adverbially and joined with the following words: then will I again cause thee to stand before me. But this adverbial use has been proved only for the Kal of שׁוּב, not for the Hiphil, which must here be taken by itself: then will I bring thee again, sc. into proper relations with me - namely, to stand before me, i.e., to be my servant. עמד , of the standing of the servant before his lord, to receive his commands, and so also of prophets, cf. 3Kings 17:1; 3Kings 18:15; 4Kings 3:14, etc. In the words: if thou make to go forth, i.e., separate the precious from the vile, we have the figure of metal-refining, in course of which the pure metal is by fusion parted from the earthy and other ingredients mixed with it. The meaning of the figure is, however, variously understood. Some think here, unfittingly, of good and bad men; so Chald. and Rashi: if thou cause the good to come forth of the bad, turn the good into bad; or, if out of the evil mass thou cause to come forth at least a few as good, i.e., if thou convert them (Chr. B. Mich., Ros., etc.). For we cannot here have to do with the issue of his labours, as Graf well remarks, since this did not lie in his own power. Just as little is the case one of contrast between God's word and man's word, the view adopted by Ven., Eichh., Dahl., Hitz., Ew. The idea that Jeremiah presented man's word for God's word, or God's word mixed with spurious, human additions, is utterly foreign to the context; nay, rather it was just because he declared only what God imposed on him that he was so hard bested. Further, that idea is wholly inconsistent with the nature of true prophecy. Maurer has hit upon the truth: si quae pretiosa in te sunt, admixtis liberaveris sordibus, si virtutes quas habes maculis liberaveris impatientiae et iracundiae; with whom Graf agrees. כּפי (with the so-called כ verit.), as my mouth shalt thou be, i.e., as the instrument by which I speak, cf. Ex 4:16. Then shall his labours be crowned with success. They (the adversaries) will turn themselves to thee, in the manner shown in Jer 15:11, but thou shalt not turn thyself to them, i.e., not yield to their wishes or permit thyself to be moved by them from the right way. Jer 15:20. After this reprimand, the Lord renews to him the promise of His most active support, such as He had promised him at his call, Jer 1:18.; "to save thee" being amplified in Jer 15:21. Geneva 159915:10 (k) Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither (l) lent on interest, nor have men lent to me on interest; [yet] every one of them doth curse me.(k) By these are the prophet's words, complaining of the obstinacy of the people and that he was reserved to so wicked a time: in which also he shows what is the condition of God's ministers, that is, to have all the world against them, though they give no opportunity. (l) Which is an opportunity for contention and hatred. John Gill15:10 Woe is me, my mother, that thou hast born me a man of strife,.... Not that the prophet was a quarrelsome and contentious man, but others quarrelled and contended with him, and that for no other reason than for his faithful discharge of his office, under which he ought to have been easy; but being a man of like passions with others, wishes he had never been born, than to meet with so much trouble; and seems to blame his mother for bearing him; or however looked upon himself to be a miserable man through his birth, and that he was destined from thence to this sorrow:and a man of contention to the whole earth; or "land"; the land of Judea, the inhabitants of it, as the Targum; for with no other had Jeremiah to do; and it were these only that contended with him, because he brought a disagreeable message to them, concerning their captivity: I have neither lent on usury, nor men have lent to me on usury; which was not lawful with the Jews to do; and therefore such were cursed that did it: but this is not to be restrained to this particular branch of business, which was not usual; but has respect to all trade and commerce; and the meaning is, that the prophet did not concern himself with secular affairs, but attended to the duties of his office; he carried on no negotiations with men; he was neither a creditor nor a debtor; had nothing to do with pecuniary affairs; which often occasions strifes and contentions, quarrels and lawsuits; and yet, notwithstanding, could not be free from strife and debate: yet everyone of them do curse me; that is, everyone of the inhabitants of the land of Judea, so much known were Jeremiah and his prophecies; these slighted and set light by both him and his predictions; and wished the vilest imprecations upon him for his messages to them. The word here used is compounded of two words, or derived from two roots, as Kimchi observes; the one signifies to make light or vilify, in opposition to honour and glory; and the other to curse, in opposition to blessing; and this is often the case of the ministers of the word, not only to be slighted and despised, but to be defamed and cursed; see 1Cor 4:12. John Wesley15:10 I have not - I have done them no wrong, yet they speak of me all manner of evil.Robert Jamieson, A. R. Fausset and David Brown15:10 (Jer 20:14; Job 3:1, &c.). Jeremiah seems to have been of a peculiarly sensitive temperament; yet the Holy Spirit enabled him to deliver his message at the certain cost of having his sensitiveness wounded by the enmities of those whom his words offended.man of strife--exposed to strifes on the part of "the whole earth" (Ps 80:6). I have neither lent, &c.--proverbial for, "I have given no cause for strife against me." |
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15:1115:11: Եղիցի Տէր, եւ յաջողեսցի նոցա ՚ի բարութիւնս. եթէ ո՛չ կացի առաջի քո, ՚ի ժամանակի չարեաց նոցա, եւ ՚ի ժամանակի նեղութեան նոցա ՚ի բարիս ընդդէմ թշնամւոյ[11184]։ [11184] Ոմանք. Եթէ ոչ կամիցի առաջի քո։ Եղիցի, Տէր, եւ յաջողեսցի նոցա ի բարութիւնս. եթէ ոչ կացի առաջի քո, ի ժամանակի չարեաց նոցա, եւ ի ժամանակի նեղութեան նոցա ի բարիս ընդդէմ թշնամւոյ:11 Թող որ նրանք յաջողութիւն գտնեն բարի բաների մէջ, Տէ՛ր, թէպէտ նրանց փորձութեան ժամին կամ նրանց նեղութեան ժամանակ ես իմ թշնամիների հանդէպ բարիք չեմ գործել: 11 Տէրը կ’ըսէ. «Անշո՛ւշտ քեզ պիտի ազատեմ Ու երջանիկ պիտի ըլլաս։Անշո՛ւշտ նեղութեան ու տառապանքի ժամանակ Թշնամիիդ քեզի աղաչել պիտի տամ։ 15:11: Եղիցի Տէր, եւ յաջողեսցի նոցա ՚ի բարութիւնս. եթէ ո՛չ կացի առաջի քո, ՚ի ժամանակի չարեաց նոցա, եւ ՚ի ժամանակի նեղութեան նոցա ՚ի բարիս ընդդէմ թշնամւոյ[11184]։ [11184] Ոմանք. Եթէ ոչ կամիցի առաջի քո։ 11 Թող որ նրանք յաջողութիւն գտնեն բարի բաների մէջ, Տէ՛ր, թէպէտ նրանց փորձութեան ժամին կամ նրանց նեղութեան ժամանակ ես իմ թշնամիների հանդէպ բարիք չեմ գործել: 11 Տէրը կ’ըսէ. «Անշո՛ւշտ քեզ պիտի ազատեմ Ու երջանիկ պիտի ըլլաս։Անշո՛ւշտ նեղութեան ու տառապանքի ժամանակ Թշնամիիդ քեզի աղաչել պիտի տամ։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1115:11 Господь сказал: конец твой будет хорош, и Я заставлю врага поступать с тобою хорошо во время бедствия и во время скорби. The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee [well] in the time of evil and in the time of affliction:15:11 γένοιτο γινομαι happen; become δέσποτα δεσποτης master κατευθυνόντων κατευθυνω straighten out; direct αὐτῶν αυτος he; him εἰ ει if; whether μὴ μη not παρέστην παριστημι stand by; present σοι σοι you ἐν εν in καιρῷ καιρος season; opportunity τῶν ο the κακῶν κακος bad; ugly αὐτῶν αυτος he; him καὶ και and; even ἐν εν in καιρῷ καιρος season; opportunity θλίψεως θλιψις pressure αὐτῶν αυτος he; him εἰς εις into; for ἀγαθὰ αγαθος good πρὸς προς to; toward τὸν ο the ἐχθρόν εχθρος hostile; enemy 15:11 אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not שֵֽׁרִיתִ֖ךָשׁרותך *šˈērîṯˌiḵā שׁרה let loose לְ lᵊ לְ to טֹ֑וב ṭˈôv טֹוב good אִם־ ʔim- אִם if לֹ֣וא׀ lˈô לֹא not הִפְגַּ֣עְתִּֽי hifgˈaʕtˈî פגע meet בְךָ֗ vᵊḵˈā בְּ in בְּ bᵊ בְּ in עֵ֥ת־ ʕˌēṯ- עֵת time רָעָ֛ה rāʕˈā רָעָה evil וּ û וְ and בְ vᵊ בְּ in עֵ֥ת ʕˌēṯ עֵת time צָרָ֖ה ṣārˌā צָרָה distress אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹיֵֽב׃ ʔōyˈēv איב be hostile 15:11. dicit Dominus si non reliquiae tuae in bonum si non occurri tibi in tempore adflictionis et in tempore tribulationis adversum inimicumThe Lord saith to me: Assuredly it shall be well with thy remnant, assuredly I shall help thee in the time of affliction, and in the time of tribulation against the enemy. 11. The LORD said, Verily I will strengthen thee for good; verily I will cause the enemy to make supplication unto thee in the time of evil and in the time of affliction. 15:11 Господь сказал: конец твой будет хорош, и Я заставлю врага поступать с тобою хорошо во время бедствия и во время скорби. 15:11 γένοιτο γινομαι happen; become δέσποτα δεσποτης master κατευθυνόντων κατευθυνω straighten out; direct αὐτῶν αυτος he; him εἰ ει if; whether μὴ μη not παρέστην παριστημι stand by; present σοι σοι you ἐν εν in καιρῷ καιρος season; opportunity τῶν ο the κακῶν κακος bad; ugly αὐτῶν αυτος he; him καὶ και and; even ἐν εν in καιρῷ καιρος season; opportunity θλίψεως θλιψις pressure αὐτῶν αυτος he; him εἰς εις into; for ἀγαθὰ αγαθος good πρὸς προς to; toward τὸν ο the ἐχθρόν εχθρος hostile; enemy 15:11 אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not לְ lᵊ לְ to טֹ֑וב ṭˈôv טֹוב good אִם־ ʔim- אִם if לֹ֣וא׀ lˈô לֹא not הִפְגַּ֣עְתִּֽי hifgˈaʕtˈî פגע meet בְךָ֗ vᵊḵˈā בְּ in בְּ bᵊ בְּ in עֵ֥ת־ ʕˌēṯ- עֵת time רָעָ֛ה rāʕˈā רָעָה evil וּ û וְ and בְ vᵊ בְּ in עֵ֥ת ʕˌēṯ עֵת time צָרָ֖ה ṣārˌā צָרָה distress אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹיֵֽב׃ ʔōyˈēv איב be hostile 15:11. dicit Dominus si non reliquiae tuae in bonum si non occurri tibi in tempore adflictionis et in tempore tribulationis adversum inimicum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord saith to me: Assuredly it shall be well with thy remnant, assuredly I shall help thee in the time of affliction, and in the time of tribulation against the enemy. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411: Враги пророка, т. е. иудеи сами будут искать у пророка заступничества пред Богом, когда их постигнут бедствия (ср. XXI:1: и сл.; XXXVII:3).Adam Clarke: Commentary on the Bible - 183115:11: I will cause the enemy to entreat thee well in the time of evil - This was literally fulfilled; see Jer 39:11, etc. Nebuchadnezzar had given strict charge to Nebuzaradan, commander in chief, to look well to Jeremiah, to do him no harm, and to grant him all the privileges he was pleased to ask.Albert Barnes: Notes on the Bible - 183415:11: Shall be well with thy remnant - Or, thy loosing shall be for good; in the sense of being set free, deliverance.To entreat thee well ... - Rather, "to supplicate thee in the time of evil etc.;" fulfilled in Jer 21:1-2; Jer 37:3; Jer 42:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:11: Verily it: Psa 37:3-11; Ecc 8:12verily I: Jer 29:11-14, Jer 39:11, Jer 39:12, Jer 40:2-6; Psa 106:46 cause the enemy to entreat thee: or, entreat the enemy for thee, Pro 16:7, Pro 21:1 Geneva 159915:11 The LORD said, (m) Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee [well] in the time of evil and in the time of affliction.(m) In this perplexity the Lord comforted me, and said that my last days would be quiet: and by the enemy he means here Nebuzaradan the captain of Nebuchadnezzar, who gave Jeremiah the choice either to remain in his country or to go where he would; or by the enemy he means the Jews, who would later know Jeremiah's faithfulness, and therefore favour him. John Gill15:11 The Lord said,.... In answer to the prophet's complaint:verily it shall be well with thy remnant: not with the remnant of his people, or those that should escape the threatened calamities; but the sense is, that it should be well with him in his latter end; the remainder of his days should be comfortable or be spent in peace and prosperity; and so the Targum, "if thine end shall not be for good.'' The words are in the form of an oath, as Kimchi and Ben Melech observe; and the meaning is, that if it is not well with thee in thy last days, then say I am unfaithful, and not true to my word. According to Donesh, cited by Jarchi, the word translated "remnant" has the signification of loosing; and he renders it, "if I loose thee not for good" (m); which accordingly was done, Jer 40:4, and this sense is confirmed by the note of the Masorites: "verily I will cause the enemy to entreat thee well"; or, "if I do not", &c. for it is also in the form of an oath, as before, as Jarchi notes; and so it was, Nebuchadnezzar gave charge to Nebuzaradan, the captain of the guard, to look well to him, and do him no harm; who, when he loosed him, gave him his choice to go with him to Babylon, or continue in the land, Jer 39:11, or, "verily I will", or, "shall I not entreat the enemy for thee?" (n) and make him gentle and humane, so that he shall use thee kindly. Jarchi interprets this of Zedekiah and his courtiers seeking to Jeremiah, in the time of their distress, to pray for them, Jer 37:2, and to which sense the Targum inclines, "if they shall not come and help thee, &c.'' in the time of evil, and in the time of affliction; when the city is taken, and the people carrying captive. (m) "si non absolvero te in bonum", Schmidt. Vid. De Dieu in loc. (n) "sed faciam hostem occurrere tibi", Calvin: "annon intervenirem pro te apud inimicum?" Junius & Tremellius; "nisi interveniam pro te apud inimicum", Piscator. John Wesley15:11 Thy remnant - The latter words of the verse expound the former; for by remnant is meant the remnant of days that Jeremiah had to live.Robert Jamieson, A. R. Fausset and David Brown15:11 Verily--literally, "Shall it not be?" that is, "Surely it shall be."thy remnant--the final issue of thy life; thy life, which now seems to thee so sad, shall eventuate in prosperity [CALVIN]. They who think that they shall be the surviving remnant, whereas thou shalt perish, shall themselves fall, whereas thou shalt remain and be favored by the conquerors [JUNIUS], (Jer 40:4-5; Jer 39:11-12). The Keri reads, "I will set thee free (or as MAURER, 'I will establish thee') for good" (Jer 14:11; Ezra 8:22; Ps 119:122). to entreat thee well--literally, "to meet thee"; so "to be placable, nay, of their own accord to anticipate in meeting thee with kindness" [CALVIN]. I prefer this translation as according with the event (Jer 39:11-12; Jer 40:4-5). GESENIUS, from Jer 7:16; Jer 27:18; Job 21:15, translates (not only will I relieve thee from the enemy's vexations, but) "I will make thine enemy (that now vexeth thee) apply to thee with prayers" (Jer 38:14; Jer 42:2-6). |
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15:1215:12: Իցէ՞ թէ ճանաչիցի երկաթ. եւ քաղաքո՛րմ պղնձի զօրութիւն քո[11185]. [11185] Ոմանք. Եւ քաղաք որմն պղնձի։ Իցէ՞ թէ ճանաչիցի երկաթ. եւ քաղաքորմ պղնձի զօրութիւն քո:12 Երկաթի զօրութիւնը կարո՞ղ է ճանաչուել, իսկ քո զօրութիւնը քաղաքի պղնձէ պարսպի զօրութեան պէս է: 12 Մէկը կրնա՞յ կոտրել երկաթը, ան ալ հիւսիսային երկաթը եւ պղինձը։ 15:12: Իցէ՞ թէ ճանաչիցի երկաթ. եւ քաղաքո՛րմ պղնձի զօրութիւն քո[11185]. [11185] Ոմանք. Եւ քաղաք որմն պղնձի։ 12 Երկաթի զօրութիւնը կարո՞ղ է ճանաչուել, իսկ քո զօրութիւնը քաղաքի պղնձէ պարսպի զօրութեան պէս է: 12 Մէկը կրնա՞յ կոտրել երկաթը, ան ալ հիւսիսային երկաթը եւ պղինձը։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1215:12 Может ли железо сокрушить железо северное и медь? Shall iron break the northern iron and the steel:15:12 εἰ ει if; whether γνωσθήσεται γινωσκω know σίδηρος σιδηρος iron καὶ και and; even περιβόλαιον περιβολαιον coat χαλκοῦν χαλκεος of brass 15:12 הֲ hᵃ הֲ [interrogative] יָרֹ֨עַ yārˌōₐʕ רעע break בַּרְזֶ֧ל׀ barzˈel בַּרְזֶל iron בַּרְזֶ֛ל barzˈel בַּרְזֶל iron מִ mi מִן from צָּפֹ֖ון ṣṣāfˌôn צָפֹון north וּ û וְ and נְחֹֽשֶׁת׃ nᵊḥˈōšeṯ נְחֹשֶׁת bronze 15:12. numquid foederabitur ferrum ferro ab aquilone et aesShall iron be allied with the iron from the north, and the brass? 12. Can one break iron, even iron from the north, and brass? 15:12 Может ли железо сокрушить железо северное и медь? 15:12 εἰ ει if; whether γνωσθήσεται γινωσκω know σίδηρος σιδηρος iron καὶ και and; even περιβόλαιον περιβολαιον coat χαλκοῦν χαλκεος of brass 15:12 הֲ hᵃ הֲ [interrogative] יָרֹ֨עַ yārˌōₐʕ רעע break בַּרְזֶ֧ל׀ barzˈel בַּרְזֶל iron בַּרְזֶ֛ל barzˈel בַּרְזֶל iron מִ mi מִן from צָּפֹ֖ון ṣṣāfˌôn צָפֹון north וּ û וְ and נְחֹֽשֶׁת׃ nᵊḥˈōšeṯ נְחֹשֶׁת bronze 15:12. numquid foederabitur ferrum ferro ab aquilone et aes ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Shall iron be allied with the iron from the north, and the brass? |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412: Правильнее: "можно ли разбить железо, железо северное (добываемое в северных горах и очень твердое) и медь?" Железом называется здесь пророк, чудесно укрепляемый Богом.Adam Clarke: Commentary on the Bible - 183115:12: Shall iron break the northern iron and the steel? - Shall our weak forces be able to oppose and overcome the powers of the Chaldeans? נחשת nechasheth, which we here translate steel, property signifies brass or copper united with tin, which gives it much hardness, and enables it to bear a good edge.Albert Barnes: Notes on the Bible - 183415:12: The steel - "brass," i. e., bronze. By the "iron" is meant Jeremiah's intercession; but this cannot alter the divine purpose to send Judah into exile, which is firm as steel and brass. For "brass" see Exo 25:3 note. The alloy of copper and zinc now called brass was entirely unknown to the ancients.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:12: Shall iron: Jer 1:18, Jer 1:19, Jer 21:4, Jer 21:5; Job 40:9; Isa 45:9; Hab 1:5-10Geneva 159915:12 Shall (n) iron break the northern iron and the steel?(n) As for the people, though they seemed strong as iron, yet they would not be able to resist the hard iron of Babylon, but would be led captives. John Gill15:12 Shall iron break the northern iron and the steel? Can iron break iron, especially that which comes from the north, which was harder than the common iron; or steel, the hardest of all? though the Jews were hard as iron, they could not prevail against and overcome Jeremiah, who was made an iron pillar and brasen walls against them, Jer 1:18, and so these words are spoken for his comfort and encouragement: or they may respect the Jews and the Chaldeans; and the sense be, that the Jews, as mighty and as strong as they fancied themselves to be, and boasted that they were, they could not find themselves a match for the Chaldean army, which came out of the north; and may be said to be as hard as the northern iron, which came from the Chalybes, a people in the north, near Pontus, from whom steel has its name in the Latin tongue; and this sense agrees with what follows.John Wesley15:12 The northern iron - As the northern iron and steel is the hardest, and no iron could break that, so God having edged and hardened their enemies, the Chaldeans, all opposition to them would signify nothing.Robert Jamieson, A. R. Fausset and David Brown15:12 steel--rather, brass or copper, which mixed with "iron" (by the Chalybes near the Euxine Pontus, far north of Palestine), formed the hardest metal, like our steel. Can the Jews, hardy like common iron though they be, break the still hardier Chaldees of the north (Jer 1:14), who resemble the Chalybian iron hardened with copper? Certainly not [CALVIN]. HENDERSON translates. "Can one break iron, (even) the northern iron, and brass," on the ground that English Version makes ordinary iron not so hard as brass. But it is not brass, but a particular mixture of iron and brass, which is represented as harder than common iron, which was probably then of inferior texture, owing to ignorance of modern modes of preparation. |
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15:1315:13: եւ զգանձս քո տա՛ց օտարաց ՚ի փրկանս վասն ամենայն մեղաց քոց՝ յամենայն սահմանս քո[11186]։ [11186] Ոմանք. Տաց օտարի փրկանս։ Ուր օրինակ մի. Տաց յաւար ՚ի փրկանս։ եւ զգանձս քո տաց օտարաց ի փրկանս`` վասն ամենայն մեղաց քոց յամենայն սահմանս քո:13 «Բոլոր մեղքերիդ պատճառով քո երկրի բոլոր սահմաններում քո գանձերը, իբրեւ փրկանք, տալու եմ օտարներին: 13 Քու բոլոր մեղքերուդ համար՝ բոլոր սահմաններուդ մէջ Քու ստացուածքդ ու գանձերդ ձրիապէս յափշտակութեան պիտի մատնեմ։ 15:13: եւ զգանձս քո տա՛ց օտարաց ՚ի փրկանս վասն ամենայն մեղաց քոց՝ յամենայն սահմանս քո[11186]։ [11186] Ոմանք. Տաց օտարի փրկանս։ Ուր օրինակ մի. Տաց յաւար ՚ի փրկանս։ 13 «Բոլոր մեղքերիդ պատճառով քո երկրի բոլոր սահմաններում քո գանձերը, իբրեւ փրկանք, տալու եմ օտարներին: 13 Քու բոլոր մեղքերուդ համար՝ բոլոր սահմաններուդ մէջ Քու ստացուածքդ ու գանձերդ ձրիապէս յափշտակութեան պիտի մատնեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1315:13 Имущество твое и сокровища твои отдам на расхищение, без платы, за все грехи твои, во всех пределах твоих; Thy substance and thy treasures will I give to the spoil without price, and [that] for all thy sins, even in all thy borders:15:13 ἡ ο the ἰσχύς ισχυς force σου σου of you; your καὶ και and; even τοὺς ο the θησαυρούς θησαυρος treasure σου σου of you; your εἰς εις into; for προνομὴν προνομη give; deposit ἀντάλλαγμα ανταλλαγμα in exchange διὰ δια through; because of πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault σου σου of you; your καὶ και and; even ἐν εν in πᾶσι πας all; every τοῖς ο the ὁρίοις οριον frontier σου σου of you; your 15:13 חֵילְךָ֧ ḥêlᵊḵˈā חַיִל power וְ wᵊ וְ and אֹוצְרֹותֶ֛יךָ ʔôṣᵊrôṯˈeʸḵā אֹוצָר supply לָ lā לְ to בַ֥ז vˌaz בַּז spoiling אֶתֵּ֖ן ʔettˌēn נתן give לֹ֣א lˈō לֹא not בִ vi בְּ in מְחִ֑יר mᵊḥˈîr מְחִיר price וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole חַטֹּאותֶ֖יךָ ḥaṭṭôṯˌeʸḵā חַטָּאת sin וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole גְּבוּלֶֽיךָ׃ gᵊvûlˈeʸḵā גְּבוּל boundary 15:13. divitias tuas et thesauros tuos in direptionem dabo gratis in omnibus peccatis tuis et in omnibus terminis tuisThy riches and thy treasures I will give unto spoil for nothing, because of all thy sins, even in all thy borders. 13. Thy substance and thy treasures will I give for a spoil without price, and that for all thy sins, even in all thy borders. 15:13 Имущество твое и сокровища твои отдам на расхищение, без платы, за все грехи твои, во всех пределах твоих; 15:13 ἡ ο the ἰσχύς ισχυς force σου σου of you; your καὶ και and; even τοὺς ο the θησαυρούς θησαυρος treasure σου σου of you; your εἰς εις into; for προνομὴν προνομη give; deposit ἀντάλλαγμα ανταλλαγμα in exchange διὰ δια through; because of πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault σου σου of you; your καὶ και and; even ἐν εν in πᾶσι πας all; every τοῖς ο the ὁρίοις οριον frontier σου σου of you; your 15:13 חֵילְךָ֧ ḥêlᵊḵˈā חַיִל power וְ wᵊ וְ and אֹוצְרֹותֶ֛יךָ ʔôṣᵊrôṯˈeʸḵā אֹוצָר supply לָ lā לְ to בַ֥ז vˌaz בַּז spoiling אֶתֵּ֖ן ʔettˌēn נתן give לֹ֣א lˈō לֹא not בִ vi בְּ in מְחִ֑יר mᵊḥˈîr מְחִיר price וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole חַטֹּאותֶ֖יךָ ḥaṭṭôṯˌeʸḵā חַטָּאת sin וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole גְּבוּלֶֽיךָ׃ gᵊvûlˈeʸḵā גְּבוּל boundary 15:13. divitias tuas et thesauros tuos in direptionem dabo gratis in omnibus peccatis tuis et in omnibus terminis tuis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thy riches and thy treasures I will give unto spoil for nothing, because of all thy sins, even in all thy borders. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413-14: Эти слова представляют прямое обращение Бога к народу. Этим вставным обращением Бог хочет убедить пророка в том, что Его слова придут в исполнение. Без платы, т. е. опустошители Иудейской страны не будут наказаны Богом.Adam Clarke: Commentary on the Bible - 183115:13: Thy substance - will I give to the spoil without price - Invaluable property shall be given up to thy adversaries. Or, without price - thou shalt have nothing for it in return.Albert Barnes: Notes on the Bible - 183415:13: Jeremiah is personally addressed in the verse, because he stood before God as the intercessor, representing the people.(1) God would give Judah's treasures away for nothing; implying that He did not value them. (2) the cause of this contempt is Judah's sins. (3) this is justified by Judah having committed them throughout her whole land. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:13: substance: Jer 15:8, Jer 17:3, Jer 20:5without: Psa 44:12; Isa 52:3, Isa 52:5 John Gill15:13 Thy substance and thy treasures will I give to the spoil without price,.... Not the prophet's substance and treasure; for it does not appear that he had any, at least to require so much notice; but the substance and treasure of the people of the Jews, to whom these words are directed; these the Lord threatened should be delivered into the hands of their enemies, and become a spoil and free booty to them, for which they should give nothing, and which should never be redeemed again:and that for all thy sins, even in all thy borders; this spoiling of their substance should befall them because of their sins, which they had committed in all the borders of their land, where they had built their high places, and had set up idolatrous worship; or else the meaning is, that their substance and treasure in all their borders, in every part of the land, should be the plunder of their enemies, because of their sins. John Wesley15:13 The substance - All thy precious things shall be spoiled, there shall be no price taken for the redemption of them.Robert Jamieson, A. R. Fausset and David Brown15:13 Thy substance . . . sins--Judea's, not Jeremiah's.without price--God casts His people away as a thing worth naught (Ps 44:12). So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, &c., for their "ransom" (Is 43:3). even in all thy borders--joined with "Thy substance . . . treasures, as also with "all thy sins," their sin and punishment being commensurate (Jer 17:3). |
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15:1415:14: Եւ ծառայեցուցից զքեզ թշնամեաց քոց յերկրի զոր ո՛չ գիտիցես. զի հո՛ւր վառեալ է ՚ի սրտմտութենէ իմմէ, ՚ի վերայ ձեր բորբոքեսցի[11187]։ [11187] Ոմանք. Յերկիր զոր ոչ գիտիցես. զի հուր վառեալ ՚ի սրտ՛՛։ Եւ ծառայեցուցից զքեզ թշնամեաց քոց յերկրի զոր ոչ գիտիցես. զի հուր վառեալ է ի սրտմտութենէ իմմէ, ի վերայ ձեր բորբոքեսցի:14 Քեզ ծառայեցնելու եմ քո թշնամիներին մի երկրում, որ դու չգիտես, քանզի իմ բարկութիւնից կրակ է վառւում, որ բորբոքուելու է ձեզ վրայ: 14 Անծանօթ երկրին մէջ թշնամիներուդ ծառայ պիտի ընեմ քեզ, Վասն զի իմ բարկութենէս կրակ վառեցաւ, Որը ձեր վրայ պիտի բորբոքի»։ 15:14: Եւ ծառայեցուցից զքեզ թշնամեաց քոց յերկրի զոր ո՛չ գիտիցես. զի հո՛ւր վառեալ է ՚ի սրտմտութենէ իմմէ, ՚ի վերայ ձեր բորբոքեսցի[11187]։ [11187] Ոմանք. Յերկիր զոր ոչ գիտիցես. զի հուր վառեալ ՚ի սրտ՛՛։ 14 Քեզ ծառայեցնելու եմ քո թշնամիներին մի երկրում, որ դու չգիտես, քանզի իմ բարկութիւնից կրակ է վառւում, որ բորբոքուելու է ձեզ վրայ: 14 Անծանօթ երկրին մէջ թշնամիներուդ ծառայ պիտի ընեմ քեզ, Վասն զի իմ բարկութենէս կրակ վառեցաւ, Որը ձեր վրայ պիտի բորբոքի»։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1415:14 и отправлю с врагами твоими в землю, которой ты не знаешь; ибо огонь возгорелся в гневе Моем, будет пылать на вас. And I will make [thee] to pass with thine enemies into a land [which] thou knowest not: for a fire is kindled in mine anger, [which] shall burn upon you:15:14 καὶ και and; even καταδουλώσω καταδουλοω oppress σε σε.1 you κύκλῳ κυκλω circling; in a circle τοῖς ο the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your ἐν εν in τῇ ο the γῇ γη earth; land ᾗ ος who; what οὐκ ου not ᾔδεις οιδα aware ὅτι οτι since; that πῦρ πυρ fire ἐκκέκαυται εκκαιω burn out ἐκ εκ from; out of τοῦ ο the θυμοῦ θυμος provocation; temper μου μου of me; mine ἐφ᾿ επι in; on ὑμᾶς υμας you καυθήσεται καιω burn 15:14 וְ wᵊ וְ and הַֽעֲבַרְתִּי֙ hˈaʕᵃvartî עבר pass אֶת־ ʔeṯ- אֵת [object marker] אֹ֣יְבֶ֔יךָ ʔˈōyᵊvˈeʸḵā איב be hostile בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth לֹ֣א lˈō לֹא not יָדָ֑עְתָּ yāḏˈāʕᵊttā ידע know כִּֽי־ kˈî- כִּי that אֵ֛שׁ ʔˈēš אֵשׁ fire קָדְחָ֥ה qāḏᵊḥˌā קדח be kindled בְ vᵊ בְּ in אַפִּ֖י ʔappˌî אַף nose עֲלֵיכֶ֥ם ʕᵃlêḵˌem עַל upon תּוּקָֽד׃ ס tûqˈāḏ . s יקד burn 15:14. et adducam inimicos tuos de terra qua nescis quia ignis succensus est in furore meo super vos ardebitAnd I will bring thy enemies out of a land, which thou knowest not: for a fire is kindled in my rage, it shall burn upon you. 14. And I will make to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you. 15:14 и отправлю с врагами твоими в землю, которой ты не знаешь; ибо огонь возгорелся в гневе Моем, будет пылать на вас. 15:14 καὶ και and; even καταδουλώσω καταδουλοω oppress σε σε.1 you κύκλῳ κυκλω circling; in a circle τοῖς ο the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your ἐν εν in τῇ ο the γῇ γη earth; land ᾗ ος who; what οὐκ ου not ᾔδεις οιδα aware ὅτι οτι since; that πῦρ πυρ fire ἐκκέκαυται εκκαιω burn out ἐκ εκ from; out of τοῦ ο the θυμοῦ θυμος provocation; temper μου μου of me; mine ἐφ᾿ επι in; on ὑμᾶς υμας you καυθήσεται καιω burn 15:14 וְ wᵊ וְ and הַֽעֲבַרְתִּי֙ hˈaʕᵃvartî עבר pass אֶת־ ʔeṯ- אֵת [object marker] אֹ֣יְבֶ֔יךָ ʔˈōyᵊvˈeʸḵā איב be hostile בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth לֹ֣א lˈō לֹא not יָדָ֑עְתָּ yāḏˈāʕᵊttā ידע know כִּֽי־ kˈî- כִּי that אֵ֛שׁ ʔˈēš אֵשׁ fire קָדְחָ֥ה qāḏᵊḥˌā קדח be kindled בְ vᵊ בְּ in אַפִּ֖י ʔappˌî אַף nose עֲלֵיכֶ֥ם ʕᵃlêḵˌem עַל upon תּוּקָֽד׃ ס tûqˈāḏ . s יקד burn 15:14. et adducam inimicos tuos de terra qua nescis quia ignis succensus est in furore meo super vos ardebit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will bring thy enemies out of a land, which thou knowest not: for a fire is kindled in my rage, it shall burn upon you. |
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183415:14: Render, "And I will make thee serve thine enemies in a land thou knewest not."For a fire ... - See the marginal reference. The added words show that the punishment then predicted is about to be fulfilled. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:14: pass: Jer 15:4, Jer 14:18, Jer 16:13, Jer 17:4, Jer 52:27; Lev 26:38, Lev 26:39; Deu 28:25, Deu 28:36, Deu 28:64; Amo 5:27a fire: Jer 4:4; Deu 29:23, Deu 32:22; Psa 21:9; Isa 42:25, Isa 66:15, Isa 66:16; Nah 1:5, Nah 1:6; Heb 12:29 John Gill15:14 And I will make thee to pass with thine enemies,.... Not Jeremiah, but the Jews, to whom these words are continued. The meaning is, that they should go along with the Chaldeans out of their own land into theirs:into a land which thou knowest not; the land of Babylon; and there is another reading of the words in the margin, "I will cause thee to serve thine enemies (o), in a land that thou knowest not"; which is followed by the Targum, Septuagint, Syriac, and Arabic versions. Some render the words, "I will bring thine enemies from, or through, a land that thou knowest not" (p); the place from whence they came, and those through which they came, being at a great distance: for a fire is kindled in mine anger, which shall burn upon you; meaning the wrath of God, compared to fire, which was kindled and excited by their sins, and which would continue upon them until it had destroyed them. (o) "et servire faciam". (p) "Et adducam inimicos tuos de terra quam nescis", V. L. "et transire faciam hostes tuos per terram quam nescis", De Dieu; so Cocceius. Robert Jamieson, A. R. Fausset and David Brown15:14 thee--MAURER supplies "them," namely, "thy treasures." EICHORN, needlessly, from Syriac and the Septuagint, reads, "I will make thee to serve thine enemies"; a reading doubtless interpolated from Jer 17:4.fire-- (Deut 32:22). |
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15:1515:15: Դո՛ւ գիտես Տէր. յիշեա՛ զիս Տէր. ա՛յց արա ինձ. անարա՛տ արա զիս ՚ի հալածչաց իմոց, եւ մի՛ յերկարեր վասն իմ. ծանիր՝ ո՞րչափ առի վասն քո նախատինս Դու գիտես, Տէր. յիշեա զիս, [276]Տէր. այց արա ինձ. [277]անարատ արա զիս`` ի հալածչաց իմոց, [278]եւ մի՛ յերկարեր վասն իմ``. ծանիր` ո՛րչափ առի վասն քո [279]նախատինս յարհամարհողաց բանից քոց:15 Դու գիտես, Տէ՛ր, յիշի՛ր ինձ, Տէ՛ր, այցելի՛ր ինձ, փրկի՛ր ինձ իմ թշնամիներից. ինձ համար մի՛ ուշացիր, գիտցի՛ր, քեզ համար որքա՜ն նախատինք կրեցի քո խօսքերն արհամարհողներից: 15 Ո՛վ Տէր, դուն իմ վիճակս գիտես. Զիս յիշէ՛ եւ ինծի այցելութիւն ըրէ՛ Ու իմ հալածիչներէս իմ վրէժս ա՛ռ. Քու երկայնամտութեամբդ զիս մի՛ վերցներ. Յիշէ՛ թէ քեզի համար նախատինք կրեցի։ 15:15: Դո՛ւ գիտես Տէր. յիշեա՛ զիս Տէր. ա՛յց արա ինձ. անարա՛տ արա զիս ՚ի հալածչաց իմոց, եւ մի՛ յերկարեր վասն իմ. ծանիր՝ ո՞րչափ առի վասն քո նախատինս 15 Դու գիտես, Տէ՛ր, յիշի՛ր ինձ, Տէ՛ր, այցելի՛ր ինձ, փրկի՛ր ինձ իմ թշնամիներից. ինձ համար մի՛ ուշացիր, գիտցի՛ր, քեզ համար որքա՜ն նախատինք կրեցի քո խօսքերն արհամարհողներից: 15 Ո՛վ Տէր, դուն իմ վիճակս գիտես. Զիս յիշէ՛ եւ ինծի այցելութիւն ըրէ՛ Ու իմ հալածիչներէս իմ վրէժս ա՛ռ. Քու երկայնամտութեամբդ զիս մի՛ վերցներ. Յիշէ՛ թէ քեզի համար նախատինք կրեցի։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1515:15 О, Господи! Ты знаешь {всё}; вспомни обо мне и посети меня, и отмсти за меня гонителям моим; не погуби меня по долготерпению Твоему; Ты знаешь, что ради Тебя несу я поругание. O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke:15:15 κύριε κυριος lord; master μνήσθητί μναομαι remember; mindful μου μου of me; mine καὶ και and; even ἐπίσκεψαί επισκεπτομαι visit; inspect με με me καὶ και and; even ἀθῴωσόν αθωοω me ἀπὸ απο from; away τῶν ο the καταδιωκόντων καταδιωκω hunt down; drive hard με με me μὴ μη not εἰς εις into; for μακροθυμίαν μακροθυμια patience γνῶθι γινωσκω know ὡς ως.1 as; how ἔλαβον λαμβανω take; get περὶ περι about; around σοῦ σου of you; your ὀνειδισμὸν ονειδισμος disparaging; reproach 15:15 אַתָּ֧ה ʔattˈā אַתָּה you יָדַ֣עְתָּ yāḏˈaʕtā ידע know יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH זָכְרֵ֤נִי zoḵrˈēnî זכר remember וּ û וְ and פָקְדֵ֨נִי֙ fāqᵊḏˈēnî פקד miss וְ wᵊ וְ and הִנָּ֤קֶם hinnˈāqem נקם avenge לִי֙ lˌî לְ to מֵ mē מִן from רֹ֣דְפַ֔י rˈōḏᵊfˈay רדף pursue אַל־ ʔal- אַל not לְ lᵊ לְ to אֶ֥רֶךְ ʔˌereḵ אָרֵךְ long אַפְּךָ֖ ʔappᵊḵˌā אַף nose תִּקָּחֵ֑נִי tiqqāḥˈēnî לקח take דַּ֕ע dˈaʕ ידע know שְׂאֵתִ֥י śᵊʔēṯˌî נשׂא lift עָלֶ֖יךָ ʕālˌeʸḵā עַל upon חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach 15:15. tu scis Domine recordare mei et visita me et tuere me ab his qui persequuntur me noli in patientia tua suscipere me scito quoniam sustinui pro te obprobriumO Lord, thou knowest, remember me, and visit me, and defend me from them that persecute me, do not defend me in thy patience: know that for thy sake I have suffered reproach. 15. O LORD, thou knowest: remember me, and visit me, and avenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered reproach. 15:15 О, Господи! Ты знаешь {всё}; вспомни обо мне и посети меня, и отмсти за меня гонителям моим; не погуби меня по долготерпению Твоему; Ты знаешь, что ради Тебя несу я поругание. 15:15 κύριε κυριος lord; master μνήσθητί μναομαι remember; mindful μου μου of me; mine καὶ και and; even ἐπίσκεψαί επισκεπτομαι visit; inspect με με me καὶ και and; even ἀθῴωσόν αθωοω me ἀπὸ απο from; away τῶν ο the καταδιωκόντων καταδιωκω hunt down; drive hard με με me μὴ μη not εἰς εις into; for μακροθυμίαν μακροθυμια patience γνῶθι γινωσκω know ὡς ως.1 as; how ἔλαβον λαμβανω take; get περὶ περι about; around σοῦ σου of you; your ὀνειδισμὸν ονειδισμος disparaging; reproach 15:15 אַתָּ֧ה ʔattˈā אַתָּה you יָדַ֣עְתָּ yāḏˈaʕtā ידע know יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH זָכְרֵ֤נִי zoḵrˈēnî זכר remember וּ û וְ and פָקְדֵ֨נִי֙ fāqᵊḏˈēnî פקד miss וְ wᵊ וְ and הִנָּ֤קֶם hinnˈāqem נקם avenge לִי֙ lˌî לְ to מֵ mē מִן from רֹ֣דְפַ֔י rˈōḏᵊfˈay רדף pursue אַל־ ʔal- אַל not לְ lᵊ לְ to אֶ֥רֶךְ ʔˌereḵ אָרֵךְ long אַפְּךָ֖ ʔappᵊḵˌā אַף nose תִּקָּחֵ֑נִי tiqqāḥˈēnî לקח take דַּ֕ע dˈaʕ ידע know שְׂאֵתִ֥י śᵊʔēṯˌî נשׂא lift עָלֶ֖יךָ ʕālˌeʸḵā עַל upon חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach 15:15. tu scis Domine recordare mei et visita me et tuere me ab his qui persequuntur me noli in patientia tua suscipere me scito quoniam sustinui pro te obprobrium ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ O Lord, thou knowest, remember me, and visit me, and defend me from them that persecute me, do not defend me in thy patience: know that for thy sake I have suffered reproach. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415: Ты знаешь, пророк не сомневается в целесообразности всех действий Иеговы по отношению к нему, но просит только принять во внимание его немощь. — Враги пророка представляются ему в тоже время и врагами Самого Иеговы.Matthew Henry: Concise Commentary on the Whole Bible - 170615 O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke. 16 Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts. 17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. 18 Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 19 Therefore thus saith the LORD, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. 20 And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the LORD. 21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.Here, as before, we have, I. The prophet's humble address to God, containing a representation both of his integrity and of the hardships he underwent notwithstanding. It is a matter of comfort to us that, whatever ails us, we have a God to go to, before whom we may spread our case and to whose omniscience we may appeal, as the prophet here, "O Lord! thou knowest; thou knowest my sincerity, which men are resolved they will not acknowledge; thou knowest my distress, which men disdain to take notice of." Observe here, 1. What it is that the prophet prays for, v. 15. (1.) That God would consider his case and be mindful of him: "O Lord! remember me; think upon me for good." (2.) That God would communicate strength and comfort to him: "Visit me; not only remember me, but let me know that thou rememberest me, that thou art nigh unto me." (3.) That he would appear for him against those that did him wrong: Revenge me of my persecutors, or rather, Vindicate me from my persecutors; give judgment against them, and let that judgment be executed so far as is necessary for my vindication and to compel them to acknowledge that they have done me wrong. Further than this a good man will not desire that God should avenge him. Let something be done to convince the world that (whatever blasphemers say to the contrary) Jeremiah is a righteous man and the God whom he serves is a righteous God. (4.) That he would yet spare him and continue him in the land of the living: "Take me not away by a sudden stroke, but in thy long-suffering lengthen out my days." The best men will own themselves so obnoxious to God's wrath that they are indebted to his patience for the continuance of their lives. Or, "While thou exercisest long-suffering towards my persecutors, let not them prevail to take me away." Though in a passion he complained of his birth (v. 10), yet he desires here that his death might not be hastened; for life is sweet to nature, and the life of a useful man is so to grace. I pray not that thou shouldst take them out of the world. 2. What it is that he pleads with God for mercy and relief against his enemies, persecutors, and slanderers. (1.) That God's honour was interested in this case: Know, and make it known, that for thy sake I have suffered rebuke. Those that lay themselves open to reproach by their own fault and folly have great reason to bear it patiently, but no reason to expect that God should appear for them. But if it is for doing well that we suffer ill, and for righteousness' sake that we have all manner of evil said against us, we may hope that God will vindicate our honour with his own. To the same purport (v. 16), I am called by thy name, O Lord of hosts! It was for that reason that his enemies hated him, and therefore for that reason he promised himself that God would own him and stand by him. (2.) That the word of God, which he was employed to preach to others, he had experienced the power and pleasure of in his own soul, and therefore had the graces of the Spirit to qualify him for the divine favour, as well as his gifts. We find some rejected of God who yet could say, Lord, we have prophesied in thy name. But Jeremiah could say more (v. 16): "Thy words were found, found by me" (he searched the scripture, diligently studied the law, and found that in it which was reviving to him: if we seek we shall find), "found for me" (the words which he was to deliver to others were laid ready to his hand, were brought to him by inspiration), "and I did not only taste them, but eat them, received them entirely, conversed with them intimately; they were welcome to me, as food to one that is hungry; I entertained them, digested them, turned them in succum et sanguinem--into blood and spirits, and was myself delivered into the mould of those truths which I was to deliver to others." The prophet was told to eat the roll, Ezek. ii. 8; Rev. x. 9. I did eat it--that is, as it follows, it was to me the joy and rejoicing of my heart, nothing could be more agreeable. Understand it, [1.] Of the message itself which he was to deliver. Though he was to foretel the ruin of his country, which was dear to him, and in the ruin of which he could not but have a deep share, yet all natural affections were swallowed up in zeal for God's glory, and even these messages of wrath, being divine messages, were a satisfaction to him. He also rejoiced, at first, in hope that the people would take warning and prevent the judgment. Or, [2.] Of the commission he received to deliver this message. Though the work he was called to was not attended with any secular advantages, but, on the contrary, exposed him to contempt and persecution, yet, because it put him in a way to serve God and do good, he took pleasure in it, was glad to be so employed, and it was his meat and drink to do the will of him that sent him, John iv. 34. Or, [3.] Of the promise God gave him that he would assist and own him in his work (ch. i. 8); he was satisfied in that, and depended upon it, and therefore hoped it should not fail him. (3.) That he had applied himself to the duty of his office with all possible gravity, seriousness, and self-denial, though he had had of late but little satisfaction in it, v. 17. [1.] It was his comfort that he had given up himself wholly to the business of his office and had done nothing either to divert himself from it or disfit himself for it. He kept no unsuitable company, denied himself the use even of lawful recreations, abstained from every thing that looked like levity, lest thereby he should make himself mean and less regarded. He sat alone, spent a great deal of time in his closet, because of the hand of the Lord that was strong upon him to carry him on his work, Ezek. iii. 14. "For thou hast filled me with indignation, with such messages of wrath against this people as have made me always pensive." Note, It will be a comfort to God's ministers, when men despise them, if they have the testimony of their consciences for them that they have not by any vain foolish behaviour made themselves despicable, that they have been dead not only to the wealth of the world, as this prophet was (v. 10), but to the pleasures of it too, as here. But, [2.] It is his complaint that he had had but little pleasure in his work. It was at first the rejoicing of his heart, but of late it had made him melancholy, so that he had no heart to sit in the meeting of those that make merry. He cared not for company, for indeed no company cared for him. He sat alone, fretting at the people's obstinacy and the little success of his labours among them. This filled him with a holy indignation. Note, It is the folly and infirmity of some good people that they lose much of the pleasantness of their religion by the fretfulness and uneasiness of their natural temper, which they humour and indulge, instead of mortifying it. (4.) He throws himself upon God's pity and promise in a very passionate expostulation (v. 18): "Why is my pain perpetual, and nothing done to ease it? Why are the wounds which my enemies are continually giving both to my peace and to my reputation incurable, and nothing done to retrieve either my comfort or my credit? I once little thought that I should be thus neglected; will the God that has promised me his presence be to me as a liar, the God on whom I depend to be me as waters that fail?" We are willing to make the best we can of it, and to take it as an appeal, [1.] To the mercy of God: "I know he will not let the pain of his servant be perpetual, but he will ease it, will not let his wound be incurable, but he will heal it; and therefore I will not despair." [2.] To his faithfulness: "Wilt thou be to me as a liar? No; I know thou wilt not. God is not a man that he should lie. The fountain of life will never be to his people as waters that fail." II. God's gracious answer to this address, v. 19-21. Though the prophet betrayed much human frailty in his address, yet God vouchsafed to answer him with good words and comfortable words; for he knows our frame. Observe, 1. What God here requires of him as the condition of the further favours he designed him. Jeremiah had done and suffered much for God, yet God is no debtor to him, but he is still upon his good behaviour. God will own him. But, (1.) He must recover his temper, and be reconciled to his work, and friends with it again, and not quarrel with it any more as he had done. He must return, must shake off these distrustful discontented thoughts and passions, and not give way to them, must regain the peaceable possession and enjoyment of himself, and resolve to be easy. Note, When we have stepped aside into any disagreeable frame or way our care must be to return and compose ourselves into a right temper of mind again; and then we may expect God will help us, if thus we endeavour to help ourselves. (2.) He must resolve to be faithful in his work, for he could not expect the divine protection any longer than he did approve himself so. Though there was no cause at all to charge Jeremiah with unfaithfulness, and God knew his heart to be sincere, yet God saw fit to give him this caution. Those that do their duty must not take it ill to be told their duty. In two things he must be faithful:-- [1.] He must distinguish between some and others of those he preached to: Thou must take forth the precious from the vile. The righteous are the precious be they ever so mean and poor; the wicked are the vile be they ever so rich and great. In our congregations these are mixed, wheat and chaff in the same floor; we cannot distinguish them by name, but we must by character, and must give to each a portion, speaking comfort to precious saints and terror to vile sinners, neither making the heart of the righteous sad nor strengthening the hands of the wicked (Ezek. xiii. 22), but rightly dividing the word of truth. Ministers must take those whom they see to be precious into their bosoms, and not sit alone as Jeremiah did, but keep up conversation with those they may do good to and get good by. [2.] He must closely adhere to his instructions, and not in the least vary from them: Let them return to thee, but return not thou to them, that is, he must do the utmost he can, in his preaching, to bring people up to the mind of God; he must tell them they must, at their peril, comply with that. Those that had flown off from him, that did not like the terms upon which God's favour was offered to them, "Let them return to thee, and, upon second thoughts, come up to the terms and strike the bargain; but do not thou return to them, do not compliment them, nor comply with them, nor think to make the matter easier to them than the word of God has made it." Men's hearts and lives must come up to God's law and comply with that, for God's law will never come down to them nor comply with them. 2. What God here promises to him upon the performance of these conditions. If he approve himself well, (1.) God will tranquilize his mind and pacify the present tumult of his spirits: If thou return, I will bring thee again, will restore thy soul, as Ps. xxiii. 3. The best and strongest saints, if at any time they have gone aside out of the right way, and are determined to return, need the grace of God to bring them again. (2.) God will employ him in his service as a prophet, whose work, even in those bad times, had comfort and honour enough in it to be its own wages: "Thou shalt stand before me, to receive instructions from me, as a servant from his master; and thou shalt be as my mouth to deliver my messages to the people, as an ambassador is the mouth of the prince that sends him." Note, Faithful ministers are God's mouth to us; they are so to look upon themselves, and to speak God's mind and as becomes the oracles of God; and we are so to look upon them, and to hear God speaking to us by them. Observe, If thou keep close to thy instructions, thou shalt be as my mouth, not otherwise; so far, and no further, God will stand by ministers, as they go by the written word. "Thou shalt be as my mouth, that is, what thou sayest shall be made good, as if I myself had said it." See Isa. xliv. 26; 1 Sam. iii. 19. (3.) He shall have strength and courage to face the many difficulties he meets with in his work, and his spirit shall not fail again as now it does (v. 20): "I will make thee unto this people as a fenced brazen wall, which the storm batters and beats violently upon, but cannot shake. Return not thou to them by any sinful compliances, and then trust thy God to arm thee by his grace with holy resolutions. Be not cowardly, and God will make thee daring." He had complained that he was made a man of strife. "Expect to be so (says God); they will fight against thee, they will still continue their opposition, but they shall not prevail against thee to drive thee off from thy work nor to cut thee off from the land of the living." (4.) He shall have God for his protector and mighty deliverer: I am with thee to save thee. Those that have God with them have a Saviour with them who has wisdom and strength enough to deal with the most formidable enemy; and those that are with God, and faithful to him, he will deliver (v. 21) either from trouble or through it. They may perhaps fall into the hand of the wicked, and they may appear terrible to them, but God will rescue them out of their hands. They shall not be able to kill them till they have finished their testimony; they shall not prevent their happiness. God will so deliver them as to preserve them to his heavenly kingdom (2 Tim. iv. 18), and that is deliverance enough. There are many things that appear very frightful that yet do not prove at all hurtful to a good man. Adam Clarke: Commentary on the Bible - 183115:15: O Lord - remember me, and visit me - Let me not be carried away into captivity; and it does not appear that he had ever been taken to Babylon. After the capture of the city he went into Egypt; and either died there, or was put to death by his countrymen.Albert Barnes: Notes on the Bible - 183415:15: This is the prayer of a man in bitter grief, whose human nature cannot at present submit to the divine will. God's long-suffering toward the wicked seemed to the prophet to be the abandonment of himself to death; justice itself required that one who was suffering contumely for God's sake should be delivered.Rebuke - i. e., reproach, contumely. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:15: thou: Jer 12:3, Jer 17:16; Job 10:7; Psa 7:3-5, Psa 17:3; Joh 21:15-17; Co2 5:11remember: Jer 11:18-20, Jer 20:12; Neh 5:19, Neh 6:14, Neh 13:22, Neh 13:31; Psa 106:4, Psa 109:26-29; Psa 119:84, Psa 119:132-134; Luk 18:7, Luk 18:8; Rom 12:19; Ti2 4:14; Rev 6:10, Rev 18:20 take: Psa 39:13, Psa 102:24; Isa 38:3 know: Jer 15:10, Jer 11:21, Jer 20:8; Psa 69:7-9; Mat 5:10-12, Mat 10:22, Mat 19:29; Luk 6:22, Luk 6:23; Luk 21:17; Rom 8:35; Pe1 4:14-16 Geneva 159915:15 O LORD, thou knowest: remember me, and visit me, and avenge me of my (o) persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.(o) He does not speak this out of a desire for revenge, but wishing that God would deliver his Church from them who he knew to be hardened and incorrigible. John Gill15:15 O Lord, thou knowest,.... All persons and things; he knew the prophet and his heart, and all that was in it; his innocence and integrity; all his afflictions, and what he met with from his enemies; and he knew them, and all their malicious designs against him:remember me; with the favour which he bore to his own people, his covenant with him, his promises to him, and the word on which he had caused him to hope; because of his trials and troubles, he might seem to be forgotten by him: and visit me; in mercy for good; and so the Targum adds, "that thou mayest do well unto me:'' and revenge me of my persecutors; not so much for his own sake; unless this is to be attributed to his frailty and infirmity, to the warmth of his spirit, being a man of like passions with others; for private revenge ought not to be sought by good men, but for the sake of God and his glory, in whose cause he was engaged, and on whose account he was persecuted: take me not away in thy longsuffering; while thou art bearing with others, do not take me away by death; or suffer them, whom thou dost forbear, to take me away, or give them an opportunity thereby so to do; or when thy longsuffering is at an end, do not involve me in the same calamity with them. The Targum is, "do not give delay to my injury;'' or, "length to my affliction;'' that is, do not delay to take vengeance on my persecutors; and to this sense Jarchi interprets it, "do not take my cause, and leave it to thy longsuffering, but hasten and avenge me;'' and De Dieu proposes such a rendering of the words, "to thy longsuffering do not bring me" (q); and which sense is favoured by the Septuagint version: know that for thy sake I have suffered rebuke; let it appear, and that even to mine enemies, that it is for thy sake that all this reproach is cast upon me; and all these afflictions are endured by me, by thy resentment of their carriage to me. (q) "ne ad longanimitatem tuam adduc me", De Dieu; "nec me capias ad dilationem irae tua", Gussetius. John Wesley15:15 Thou knowest - My sincerity, or my sufferings. Visit me - With thy love.Robert Jamieson, A. R. Fausset and David Brown15:15 thou knowest--namely, my case; what wrongs my adversaries have done me (Jer 12:3).Rev_enge me--(See on Jer 11:20). The prophet in this had regard to, not his own personal feelings of revenge, but the cause of God; he speaks by inspiration God's will against the ungodly. Contrast in this the law with the gospel (Lk 23:34; Acts 7:60). take me not away in thy long-suffering--By Thy long-suffering towards them, suffer them not meanwhile to take away my life. for thy sake I have suffered rebuke--the very words of the antitype, Jesus Christ (Ps 69:7, Ps 69:22-28), which last compare with Jeremiah's prayer in the beginning of this verse. |
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15:1615:16: յարհամարհողաց բանից քոց։ Վախճանեա՛ զնոսա, եւ եղիցի բան քո ինձ յուրախութիւն եւ ՚ի ցնծութիւն սրտի իմոյ. զի կոչեցեալ է անուն քո ՚ի վերայ իմ, Տէր Աստուած ամենակալ[11188]։ [11188] Ոմանք. Յարհամարհանաց բանից քոց։ Վախճանեա զնոսա, եւ եղիցի`` բան քո ինձ յուրախութիւն եւ ի ցնծութիւն սրտի իմոյ. զի կոչեցեալ է անուն քո ի վերայ իմ, Տէր Աստուած Ամենակալ:16 Մեռցրո՛ւ նրանց, եւ քո խօսքն ինձ՝ ուրախութիւն եւ իմ սրտի համար ցնծութիւն կը լինի, քանզի քո անունը ինձ վրայ է դրուած, ո՛վ Ամենակալ Տէր Աստուած: 16 Ես քու խօսքերդ գտածիս* պէս՝ զանոնք կերայ։Քու խօսքդ իմ սրտիս ցնծութիւն եւ ուրախութիւն եղաւ. Վասն զի քու անունովդ կոչուեցայ, Ո՛վ զօրքերու Տէր Աստուած։ 15:16: յարհամարհողաց բանից քոց։ Վախճանեա՛ զնոսա, եւ եղիցի բան քո ինձ յուրախութիւն եւ ՚ի ցնծութիւն սրտի իմոյ. զի կոչեցեալ է անուն քո ՚ի վերայ իմ, Տէր Աստուած ամենակալ[11188]։ [11188] Ոմանք. Յարհամարհանաց բանից քոց։ 16 Մեռցրո՛ւ նրանց, եւ քո խօսքն ինձ՝ ուրախութիւն եւ իմ սրտի համար ցնծութիւն կը լինի, քանզի քո անունը ինձ վրայ է դրուած, ո՛վ Ամենակալ Տէր Աստուած: 16 Ես քու խօսքերդ գտածիս* պէս՝ զանոնք կերայ։Քու խօսքդ իմ սրտիս ցնծութիւն եւ ուրախութիւն եղաւ. Վասն զի քու անունովդ կոչուեցայ, Ո՛վ զօրքերու Տէր Աստուած։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1615:16 Обретены слова Твои, и я съел их; и было слово Твое мне в радость и в веселье сердца моего; ибо имя Твое наречено на мне, Господи, Боже Саваоф. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts:15:16 ὑπὸ υπο under; by τῶν ο the ἀθετούντων αθετεω displace; put off τοὺς ο the λόγους λογος word; log σου σου of you; your συντέλεσον συντελεω consummate; finish αὐτούς αυτος he; him καὶ και and; even ἔσται ειμι be ὁ ο the λόγος λογος word; log σου σου of you; your ἐμοὶ εμοι me εἰς εις into; for εὐφροσύνην ευφροσυνη celebration καὶ και and; even χαρὰν χαρα joy καρδίας καρδια heart μου μου of me; mine ὅτι οτι since; that ἐπικέκληται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπ᾿ επι in; on ἐμοί εμοι me κύριε κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 15:16 נִמְצְא֤וּ nimṣᵊʔˈû מצא find דְבָרֶ֨יךָ֙ ḏᵊvārˈeʸḵā דָּבָר word וָ wā וְ and אֹ֣כְלֵ֔ם ʔˈōḵᵊlˈēm אכל eat וַ wa וְ and יְהִ֤י yᵊhˈî היה be דְבָֽרְךָ֙דבריך *ḏᵊvˈārᵊḵā דָּבָר word לִ֔י lˈî לְ to לְ lᵊ לְ to שָׂשֹׂ֖ון śāśˌôn שָׂשֹׂון rejoicing וּ û וְ and לְ lᵊ לְ to שִׂמְחַ֣ת śimḥˈaṯ שִׂמְחָה joy לְבָבִ֑י lᵊvāvˈî לֵבָב heart כִּֽי־ kˈî- כִּי that נִקְרָ֤א niqrˈā קרא call שִׁמְךָ֙ šimᵊḵˌā שֵׁם name עָלַ֔י ʕālˈay עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service 15:16. inventi sunt sermones tui et comedi eos et factum est mihi verbum tuum in gaudium et in laetitiam cordis mei quoniam invocatum est nomen tuum super me Domine Deus exercituumThy words were found, and I did eat them, and thy word was to me a joy and gladness of my heart: for thy name is called upon me, O Lord God of hosts. 16. Thy words were found, and I did eat them; and thy words were unto me a joy and the rejoicing of mine heart: for I am called by thy name, O LORD God of hosts. 15:16 Обретены слова Твои, и я съел их; и было слово Твое мне в радость и в веселье сердца моего; ибо имя Твое наречено на мне, Господи, Боже Саваоф. 15:16 ὑπὸ υπο under; by τῶν ο the ἀθετούντων αθετεω displace; put off τοὺς ο the λόγους λογος word; log σου σου of you; your συντέλεσον συντελεω consummate; finish αὐτούς αυτος he; him καὶ και and; even ἔσται ειμι be ὁ ο the λόγος λογος word; log σου σου of you; your ἐμοὶ εμοι me εἰς εις into; for εὐφροσύνην ευφροσυνη celebration καὶ και and; even χαρὰν χαρα joy καρδίας καρδια heart μου μου of me; mine ὅτι οτι since; that ἐπικέκληται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπ᾿ επι in; on ἐμοί εμοι me κύριε κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 15:16 נִמְצְא֤וּ nimṣᵊʔˈû מצא find דְבָרֶ֨יךָ֙ ḏᵊvārˈeʸḵā דָּבָר word וָ wā וְ and אֹ֣כְלֵ֔ם ʔˈōḵᵊlˈēm אכל eat וַ wa וְ and יְהִ֤י yᵊhˈî היה be לִ֔י lˈî לְ to לְ lᵊ לְ to שָׂשֹׂ֖ון śāśˌôn שָׂשֹׂון rejoicing וּ û וְ and לְ lᵊ לְ to שִׂמְחַ֣ת śimḥˈaṯ שִׂמְחָה joy לְבָבִ֑י lᵊvāvˈî לֵבָב heart כִּֽי־ kˈî- כִּי that נִקְרָ֤א niqrˈā קרא call שִׁמְךָ֙ šimᵊḵˌā שֵׁם name עָלַ֔י ʕālˈay עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service 15:16. inventi sunt sermones tui et comedi eos et factum est mihi verbum tuum in gaudium et in laetitiam cordis mei quoniam invocatum est nomen tuum super me Domine Deus exercituum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thy words were found, and I did eat them, and thy word was to me a joy and gladness of my heart: for thy name is called upon me, O Lord God of hosts. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416: Ср. Иер. I:9. Здесь впрочем более естественным является перевод LXX, относящий выражение "обретены слова Твои" к предшествующему стиху. Лучше перевести конец 15: и начало 16-го стиха так: "Несу я поругание от отвергающих слова Твои. Покончи же с ними!.. И пусть будет…" и т. д.Adam Clarke: Commentary on the Bible - 183115:16: Thy word was - the joy and rejoicing of mine heart - When I did receive the prophetic message, I did rejoice in the honor thou hadst done me; and I faithfully testified thy will to them. They have become mine enemies; not because there was any evil in me, but because I was faithful to thee.Albert Barnes: Notes on the Bible - 183415:16Thy words were found - Jeremiah's summons to the prophetic office had not been expected or sought for by him. I did eat them - i. e., I received them with joy. This eating of the divine words expresses also the close union between that which came from God and the prophet's own being. I am called by thy name - i. e., I am consecrated to Thy service, am ordained to be Thy prophet. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:16: I did: Eze 3:1-3; Rev 10:9thy word: Job 23:12; Psa 19:10, Psa 119:72, Psa 119:97, Psa 119:101-103, Psa 119:111 I am called by thy name: Heb. thy name is called upon me, Jer 14:9 *marg. Geneva 159915:16 Thy words were found, and I (p) ate them; and thy word was to me the joy and rejoicing of my heart: for I am called by thy name, O LORD God of hosts.(p) I received them with a great joy, as he that is famished eats meat. John Gill15:16 Thy words were found, and I did eat them, The messages he was called to deliver unto others appeared to him to be of God, and they were as welcome to him as food is to a hungry man; he cheerfully received them, treasured them up in his memory, digested them in his mind, and carefully retained them. So the doctrines of the Gospel, which are the words of God, and not of men, when by searching and close application they are found in the Scriptures, and under the ministry of the word, they are food to souls, sweet, savoury, wholesome, nourishing, and strengthening; not as merely heard externally, or only assented unto, or superficially tasted of; but when eaten, as Ezekiel's roll was by him; and which is done by faith, which receives, feeds upon, and digests the word; for, unless it is mixed with faith, it is not profitable:and thy word was unto me the joy and rejoicing of mine heart; the messages which the prophet was sent with, even those which denounced grievous things against his people in case of impenitence, were gladly received by him, and he readily delivered them, hoping that they would be a means of bringing them to a sense of their sins, and to repentance for them, and so of preserving them from ruin; and especially those words or doctrines he had in commission to deliver, which respected the Messiah, his person, offices, kingdom, righteousness, and grace; the calling of the Gentiles, and the enlargement of the interest of Christ; the glory of his name, and the prosperity of his people in the latter day. The word of the Gospel, when received and eaten by faith, whether by ministers or people, is productive of spiritual joy and pleasure; the promises of it being exceeding precious; and the doctrines of it doctrines of grace, salvation, peace, pardon, and righteousness, by Christ, who is the sum and substance of them: for I am called by thy name, O Lord God of hosts; what added to his joy was, that the name of the Lord was called upon him, or that he was called a prophet of the Lord: this he looked upon as a high honour done him; and what still more increased his joy was, that he was a prophet, not of Baal, that could not hear nor help his prophets and worshippers; but of the Lord God of hosts and armies, who was able to uphold him, protect and defend him, against his enemies. John Wesley15:16 Thy words - The words which from time to time thou didst reveal to me, were by me greedily digested. I am called - I became a prophet by thy authority, therefore, do thou own and defend me.Robert Jamieson, A. R. Fausset and David Brown15:16 eat-- (Ezek 2:8; Ezek 3:1, Ezek 3:3; Rev_ 10:9-10). As soon as Thy words were found by me, I eagerly laid hold of and appropriated them. The Keri reads, "Thy word."thy word . . . joy-- (Job 23:12; Ps 119:72, Ps 119:111; compare Mt 13:44). called by thy name--I am Thine, Thy minister. So the antitype, Jesus Christ (Ex 23:21). |
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15:1715:17: Ո՛չ նստայց յատենի այպանողաց. այլ սարսեցի յերեսաց ձեռին քո. առանձին նստէի զի լցա՛յց դառնութեամբ[11189]։ [11189] Ոմանք. Ոչ նստայ յատենի այ՛՛... այլ սարսէի յերեսաց ձեռին... զի լցայ դառնութեամբ։ Ոչ նստայ յատենի այպանողաց, [280]այլ սարսեցի`` յերեսաց ձեռին քո` առանձին նստէի, զի [281]լցայց դառնութեամբ:17 Ծաղր անողների հետ ատեան չնստեցի, այլ երկիւղ կրելով քեզնից՝ նստում էի առանձին, որովհետեւ դառնութեամբ էի լցուած: 17 Ծաղր ընողներուն ժողովին մէջ չնստեցայ ու չզուարճացայ. Քու ձեռքդ իմ վրաս ըլլալուն համար առանձին նստեցայ, Վասն զի քու բարկութիւնովդ զիս լեցուցած էիր։ 15:17: Ո՛չ նստայց յատենի այպանողաց. այլ սարսեցի յերեսաց ձեռին քո. առանձին նստէի զի լցա՛յց դառնութեամբ[11189]։ [11189] Ոմանք. Ոչ նստայ յատենի այ՛՛... այլ սարսէի յերեսաց ձեռին... զի լցայ դառնութեամբ։ 17 Ծաղր անողների հետ ատեան չնստեցի, այլ երկիւղ կրելով քեզնից՝ նստում էի առանձին, որովհետեւ դառնութեամբ էի լցուած: 17 Ծաղր ընողներուն ժողովին մէջ չնստեցայ ու չզուարճացայ. Քու ձեռքդ իմ վրաս ըլլալուն համար առանձին նստեցայ, Վասն զի քու բարկութիւնովդ զիս լեցուցած էիր։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1715:17 Не сидел я в собрании смеющихся и не веселился: под тяготеющею на мне рукою Твоею я сидел одиноко, ибо Ты исполнил меня негодования. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation:15:17 οὐκ ου not ἐκάθισα καθιζω sit down; seat ἐν εν in συνεδρίῳ συνεδριον council αὐτῶν αυτος he; him παιζόντων παιζω play ἀλλὰ αλλα but εὐλαβούμην ευλαβεομαι conscientious ἀπὸ απο from; away προσώπου προσωπον face; ahead of χειρός χειρ hand σου σου of you; your κατὰ κατα down; by μόνας μονος only; alone ἐκαθήμην καθημαι sit; settle ὅτι οτι since; that πικρίας πικρια bitterness ἐνεπλήσθην εμπιπλημι fill in; fill up 15:17 לֹֽא־ lˈō- לֹא not יָשַׁ֥בְתִּי yāšˌavtî ישׁב sit בְ vᵊ בְּ in סֹוד־ sôḏ- סֹוד confidential talk מְשַׂחֲקִ֖ים mᵊśaḥᵃqˌîm שׂחק laugh וָֽ wˈā וְ and אֶעְלֹ֑ז ʔeʕlˈōz עלז rejoice מִ mi מִן from פְּנֵ֤י ppᵊnˈê פָּנֶה face יָֽדְךָ֙ yˈāḏᵊḵā יָד hand בָּדָ֣ד bāḏˈāḏ בָּדָד alone יָשַׁ֔בְתִּי yāšˈavtî ישׁב sit כִּֽי־ kˈî- כִּי that זַ֖עַם zˌaʕam זַעַם curse מִלֵּאתָֽנִי׃ ס millēṯˈānî . s מלא be full 15:17. non sedi in concilio ludentium et gloriatus sum a facie manus tuae solus sedebam quoniam comminatione replesti meI sat not in the assembly of jesters, nor did I make a boast of the presence of thy hand: I sat alone, because thou hast filled me with threats. 17. I sat not in the assembly of them that make merry, nor rejoiced: I sat alone because of thy hand; for thou hast filled me with indignation. 15:17 Не сидел я в собрании смеющихся и не веселился: под тяготеющею на мне рукою Твоею я сидел одиноко, ибо Ты исполнил меня негодования. 15:17 οὐκ ου not ἐκάθισα καθιζω sit down; seat ἐν εν in συνεδρίῳ συνεδριον council αὐτῶν αυτος he; him παιζόντων παιζω play ἀλλὰ αλλα but εὐλαβούμην ευλαβεομαι conscientious ἀπὸ απο from; away προσώπου προσωπον face; ahead of χειρός χειρ hand σου σου of you; your κατὰ κατα down; by μόνας μονος only; alone ἐκαθήμην καθημαι sit; settle ὅτι οτι since; that πικρίας πικρια bitterness ἐνεπλήσθην εμπιπλημι fill in; fill up 15:17 לֹֽא־ lˈō- לֹא not יָשַׁ֥בְתִּי yāšˌavtî ישׁב sit בְ vᵊ בְּ in סֹוד־ sôḏ- סֹוד confidential talk מְשַׂחֲקִ֖ים mᵊśaḥᵃqˌîm שׂחק laugh וָֽ wˈā וְ and אֶעְלֹ֑ז ʔeʕlˈōz עלז rejoice מִ mi מִן from פְּנֵ֤י ppᵊnˈê פָּנֶה face יָֽדְךָ֙ yˈāḏᵊḵā יָד hand בָּדָ֣ד bāḏˈāḏ בָּדָד alone יָשַׁ֔בְתִּי yāšˈavtî ישׁב sit כִּֽי־ kˈî- כִּי that זַ֖עַם zˌaʕam זַעַם curse מִלֵּאתָֽנִי׃ ס millēṯˈānî . s מלא be full 15:17. non sedi in concilio ludentium et gloriatus sum a facie manus tuae solus sedebam quoniam comminatione replesti me ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I sat not in the assembly of jesters, nor did I make a boast of the presence of thy hand: I sat alone, because thou hast filled me with threats. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417: Тяготеющая рука — это откровения, какие получал Иеремия от Бога. Откровения эти были мрачного содержания, и потому он, конечно, не мог быть радостен, когда их принимал.Albert Barnes: Notes on the Bible - 183415:17Rather, "I sat not in the assembly of the laughers, and was merry." From the time God's words came to Jeremiah he abstained from things innocent, and a gravity came over him beyond his years. I sat alone because of thy hand - As a person consecrated to God he would also be "separated." See Jer 1:5; compare Act 13:2. With indignation - The prophet thus taught of God sees the sins of the people as offences against God, and as involving the ruin of His Church. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:17: sat not: Psa 1:1, Psa 26:4, Psa 26:5; Co2 6:17sat alone: Jer 13:17; Lam 3:28; Eze 3:24, Eze 3:25; Dan 7:28 for: Jer 1:10, Jer 6:11, Jer 20:8, Jer 20:9 Geneva 159915:17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone (q) because of thy hand: for thou hast filled me with indignation.(q) I had nothing to do with the wicked contemners of your word, but lamented bitterly for your plagues: showing what the faithful should do when they see tokens of God's anger. John Gill15:17 I sat not in the assembly of the mockers, nor rejoiced,.... With them, the mockers; or, "those that make merry" (r); as the word is rendered in Jer 30:19, and so the Targum,"those that sing;'' and dance and live jovially; with these the prophet did not associate himself; such levity being unsuitable to his character as a prophet, and to those grievous messages he was charged with; and though he had joy, it was of another kind; it was not carnal, but spiritual; not outward, but inward; and what arose from the word of the Lord, being found and eaten by him. Moreover, there were some things which he was obliged by his office to deliver, that were very distressing to him, and made him very melancholy; so that he shunned all company and diversion, which might have been lawfully enjoyed: for this is not to be understood of the assembly or council of the wicked governors of the nation, and much less of the refuse of the people, that mocked at the word of God, and scoffed at the prophets and people of God; but of Jeremiah's friends and acquaintance, that met and made merry together; with whom he could not join, because of the sorrowful case in which he was, on account of the people he was sent unto: I sat alone, because of thine hand; not because he was obliged to it, being deserted by men, but of choice; he withdrew from company, kept himself retired at home in his own house, there meditating upon the word of God, and mourning over the case of his people; and this he did, because the afflicting hand of God was upon him, or because the hand and spirit of prophecy was upon him, and he was charged to denounce very grievous things against the people; and because the hand of divine power and authority was over him, to which he ought to be subject, and was ready to obey: for thou hast filled me with indignation; either with the indignation of the people against him, because of his prophecies; or with indignation against them, because of their sins; or with denunciations of wrath he was to deliver to them; and so the Targum, "for thou hast filled me with a prophecy of cursing.'' (r) "ludentium", V. L. Pagninus, Montanus, Cocceius; "jocantium", Vatablus; "hilaria agentium", Gataker. John Wesley15:17 I sat not - God had all along filled his mouth with such dreadful messages, that his whole prophetical life had been to him a time of mourning and solitude, a time when he sat alone, mourning and weeping in secret for the wrath of God revealed to him against his people.Robert Jamieson, A. R. Fausset and David Brown15:17 My "rejoicing" (Jer 15:16) was not that of the profane mockers (Ps 1:1; Ps 26:4-5) at feasts. So far from having fellowship with these, he was expelled from society, and made to sit "alone," because of his faithful prophecies.because of thy hand--that is, Thine inspiration (Is 8:11; Ezek 1:3; Ezek 3:14). filled me with indignation--So Jer 6:11, "full of the fury of the Lord"; so full was he of the subject (God's "indignation" against the ungodly) with which God had inspired him, as not to be able to contain himself from expressing it. The same comparison by contrast between the effect of inspiration, and that of wine, both taking a man out of himself, occurs (Acts 2:13, Acts 2:15, Acts 2:18). |
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15:1815:18: Ընդէ՞ր որ տրտմեցուցանեն զիս՝ զօրանան, եւ վէրք իմ սաստիկք՝ ուստի՞ բժշկեցայց. լինելով եղեւ ինձ իբրեւ զջուր ցուրտ, յորում ո՛չ գոյ հաւատ։ Ընդէ՞ր որ տրտմեցուցանեն զիս` զօրանան, եւ վէրք իմ սաստիկք, ուստի՞ բժշկեցայց. լինելով եղեւ ինձ իբրեւ զջուր ցուրտ`` յորում ոչ գոյ հաւատ:18 Ինչո՞ւ նրանք, որ ինձ տրտմութիւն են պատճառում, զօրանում են, իսկ իմ վէրքերն ահաւոր են. ինչպէ՞ս պիտի բժշկուեմ: Փոխուեցի ու վերածուեցի անհամ ջրի, որի նկատմամբ չկայ հաւատ: 18 Ինչո՞ւ իմ ցաւս՝ մշտնջենաւոր Եւ իմ վէրքս անդարմանելի է Եւ բժշկուիլ չուզեր։Դուն ինծի բոլորովին նենգ Ու անհաւատարիմ ջուրերու պէ՞ս պիտի ըլլաս։ 15:18: Ընդէ՞ր որ տրտմեցուցանեն զիս՝ զօրանան, եւ վէրք իմ սաստիկք՝ ուստի՞ բժշկեցայց. լինելով եղեւ ինձ իբրեւ զջուր ցուրտ, յորում ո՛չ գոյ հաւատ։ 18 Ինչո՞ւ նրանք, որ ինձ տրտմութիւն են պատճառում, զօրանում են, իսկ իմ վէրքերն ահաւոր են. ինչպէ՞ս պիտի բժշկուեմ: Փոխուեցի ու վերածուեցի անհամ ջրի, որի նկատմամբ չկայ հաւատ: 18 Ինչո՞ւ իմ ցաւս՝ մշտնջենաւոր Եւ իմ վէրքս անդարմանելի է Եւ բժշկուիլ չուզեր։Դուն ինծի բոլորովին նենգ Ու անհաւատարիմ ջուրերու պէ՞ս պիտի ըլլաս։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1815:18 За что так упорна болезнь моя, и рана моя так неисцельна, что отвергает врачевание? Неужели Ты будешь для меня как бы обманчивым источником, неверною водою? Why is my pain perpetual, and my wound incurable, [which] refuseth to be healed? wilt thou be altogether unto me as a liar, [and as] waters [that] fail:15:18 ἵνα ινα so; that τί τις.1 who?; what? οἱ ο the λυποῦντές λυπεω grieve με με me κατισχύουσίν κατισχυω force down; prevail μου μου of me; mine ἡ ο the πληγή πληγη plague; stroke μου μου of me; mine στερεά στερεος solid πόθεν ποθεν from where; how can be ἰαθήσομαι ιαομαι heal γινομένη γινομαι happen; become ἐγενήθη γινομαι happen; become μοι μοι me ὡς ως.1 as; how ὕδωρ υδωρ water ψευδὲς ψευδης false οὐκ ου not ἔχον εχω have; hold πίστιν πιστις faith; belief 15:18 לָ֣מָּה lˈāmmā לָמָה why הָיָ֤ה hāyˈā היה be כְאֵבִי֙ ḵᵊʔēvˌî כְּאֵב pain נֶ֔צַח nˈeṣaḥ נֵצַח glory וּ û וְ and מַכָּתִ֖י makkāṯˌî מַכָּה blow אֲנוּשָׁ֑ה֙ ʔᵃnûšˈā אָנוּשׁ incurable מֵֽאֲנָה֙ mˈēʔᵃnā מאן refuse הֵֽרָפֵ֔א hˈērāfˈē רפא heal הָיֹ֨ו hāyˌô היה be תִֽהְיֶ֥ה ṯˈihyˌeh היה be לִי֙ lˌî לְ to כְּמֹ֣ו kᵊmˈô כְּמֹו like אַכְזָ֔ב ʔaḵzˈāv אַכְזָב deceitful מַ֖יִם mˌayim מַיִם water לֹ֥א lˌō לֹא not נֶאֱמָֽנוּ׃ ס neʔᵉmˈānû . s אמן be firm 15:18. quare factus est dolor meus perpetuus et plaga mea desperabilis rennuit curari facta est mihi quasi mendacium aquarum infideliumWhy is my sorrow become perpetual, and my wound desperate so as to refuse to be healed? it is become to me as the falsehood of deceitful waters that cannot be trusted. 18. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou indeed be unto me as a deceitful , as waters that fail? 15:18 За что так упорна болезнь моя, и рана моя так неисцельна, что отвергает врачевание? Неужели Ты будешь для меня как бы обманчивым источником, неверною водою? 15:18 ἵνα ινα so; that τί τις.1 who?; what? οἱ ο the λυποῦντές λυπεω grieve με με me κατισχύουσίν κατισχυω force down; prevail μου μου of me; mine ἡ ο the πληγή πληγη plague; stroke μου μου of me; mine στερεά στερεος solid πόθεν ποθεν from where; how can be ἰαθήσομαι ιαομαι heal γινομένη γινομαι happen; become ἐγενήθη γινομαι happen; become μοι μοι me ὡς ως.1 as; how ὕδωρ υδωρ water ψευδὲς ψευδης false οὐκ ου not ἔχον εχω have; hold πίστιν πιστις faith; belief 15:18 לָ֣מָּה lˈāmmā לָמָה why הָיָ֤ה hāyˈā היה be כְאֵבִי֙ ḵᵊʔēvˌî כְּאֵב pain נֶ֔צַח nˈeṣaḥ נֵצַח glory וּ û וְ and מַכָּתִ֖י makkāṯˌî מַכָּה blow אֲנוּשָׁ֑ה֙ ʔᵃnûšˈā אָנוּשׁ incurable מֵֽאֲנָה֙ mˈēʔᵃnā מאן refuse הֵֽרָפֵ֔א hˈērāfˈē רפא heal הָיֹ֨ו hāyˌô היה be תִֽהְיֶ֥ה ṯˈihyˌeh היה be לִי֙ lˌî לְ to כְּמֹ֣ו kᵊmˈô כְּמֹו like אַכְזָ֔ב ʔaḵzˈāv אַכְזָב deceitful מַ֖יִם mˌayim מַיִם water לֹ֥א lˌō לֹא not נֶאֱמָֽנוּ׃ ס neʔᵉmˈānû . s אמן be firm 15:18. quare factus est dolor meus perpetuus et plaga mea desperabilis rennuit curari facta est mihi quasi mendacium aquarum infidelium ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Why is my sorrow become perpetual, and my wound desperate so as to refuse to be healed? it is become to me as the falsehood of deceitful waters that cannot be trusted. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418: В Палестине много таких потоков, которые имеют в себе воду только в периоды дождей. Летом эти потоки представляют собою простые ложбины, по которым можно ходить.Adam Clarke: Commentary on the Bible - 183115:18: Wilt thou be altogether unto me as - waters that fail? - Leaning either springs, which in the height of summer grow dry; or, like that phenomenon in the sandy desert, where, by a peculiar action of the air on the rising vapors, the resemblance of water is produced, so that the traveler, deceived, rejoices that he is come, in the sandy desert, to the verge of a beautiful lake; but the farther he travels, it is still at the same distance, and at last vanishes; and he finds the whole was an illusion, for the waters have failed. Nothing can exceed the disappointment of the farmer whose subsistence absolutely depends on the periodical rains, when these fail, or fall short of their usual quantity. Some times the rice is sown and springs up in the most promising manner; but the latter rains fail, and whole fields of young rice wither and perish.Albert Barnes: Notes on the Bible - 183415:18Why is my pain perpetual - i. e., Are all my labors to be in vain? As a liar ... - Really, "as a deceitful brook," a brook which flows only in the winter, the opposite of the "perennial stream" of Amo 5:24. Jeremiah had expected that there would be a perpetual interference of Providence in his behalf, instead whereof things seemed to take only their natural course. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:18: my pain: Jer 14:19; Psa 6:3, Psa 13:1-3; Lam. 3:1-18my wound: Jer 30:12, Jer 30:15; Job 34:6; Mic 1:9 as a: Jer 1:18, Jer 1:19, Jer 20:7 and as: Jer 14:3; Job 6:15-20 fail: Heb. be not sure Geneva 159915:18 Why is my pain perpetual, and my wound incurable, [which] refuseth to be healed? wilt thou be altogether to me (r) as a liar, [and as] waters [that] fail?(r) And have not assisted me according to the promise? In which it appears that in the saints of God is imperfection of faith, which through impatience is often assailed as in (Jer 20:7). John Gill15:18 Why is my pain perpetual,.... The pain of his mind; his uneasiness for the good of his people, which was likely to last, having no hope of a change for the better: or it may design the pain which they gave him by their reproaches and persecutions of him, which seemed as if they would have no end:and my wound incurable, which refuseth to be healed? the same thing is meant as before. The allusion is to an old ulcer, or obstinate wound, which no medicine can affect, is desperate and deadly; and such the prophet reckoned his case to be, or however deprecates it, and expostulates with God why it should be so: wilt thou be altogether unto me as a liar, and as waters that fail? such God cannot be, nor did the prophet think he was; he knew that he was God that could not lie, and that he was faithful to his promises, and would not disappoint the faith, hope, and expectations of his people; but he feared he would be thought to be so by others, by his enemies, who would triumph over him, and say, where is thy God? did he not promise to make thee a defenced city, an iron pillar, and brasen walls? is he as good as his word? is he not like a dry brook, whose waters fail? are not thy hope and expectation in vain, who hast been trusting to him, and depending on him? and it is as if the prophet should say, Lord, let them have no occasion to speak after this manner; nor suffer my faith in thy promises to fail; show thyself to be as thou art, a covenant keeping God, and whose faithfulness never fails: to which an answer is returned in the following verses. John Wesley15:18 Why - Jeremiah, though a great prophet, was (as Elijah) a man subject to like passions with other men.Robert Jamieson, A. R. Fausset and David Brown15:18 (Jer 30:15). "Pain," namely, the perpetual persecution to which he was exposed, and his being left by God without consolation and "alone." Contrast his feeling here with that in Jer 15:16, when he enjoyed the full presence of God, and was inspired by His words. Therefore he utters words of his natural "infirmity" (so David, Ps 77:10) here; as before he spoke under the higher spiritual nature given him.as a liar, and as--rather, "as a deceiving (river) . . . waters that are not sure (lasting)"; opposed to "tiring (perennial) waters" (Job 6:15). Streams that the thirsty traveller had calculated on being full in winter, but which disappoint him in his sorest need, having run dry in the heat of summer. Jehovah had promised Jeremiah protection from his enemies (Jer 1:18-19); his infirmity suggests that God had failed to do so. |
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15:1915:19: Վասն այդորիկ ա՛յսպէս ասէ Տէր. Եթէ դարձցիս այսրէն՝ պատսպարեցի՛ց զքեզ, եւ առաջի երեսաց իմոց կացցես. եւ եթէ հանցես զպատուականն յանարգէ, իբրեւ զբերա՛ն իմ եղիցես. եւ եթէ դարձցին նոքա առ քեզ, եւ ո՛չ եւս դու դարձցիս առ նոսա[11190]։ [11190] Ոմանք. Վասն այսորիկ այսպէս ա՛՛... եւ ոչ դու դարձցիս առ նոսա։ Վասն այդորիկ այսպէս ասէ Տէր. Եթէ դարձցիս այսրէն` պատսպարեցից զքեզ, եւ առաջի երեսաց իմոց կացցես. եւ եթէ հանցես զպատուականն յանարգէ, իբրեւ զբերան իմ եղիցես. [282]եւ եթէ`` դարձցին նոքա առ քեզ, եւ ոչ եւս դու դարձցիս առ նոսա:19 Դրա համար էլ այսպէս է ասում Տէրը. «Եթէ նորից դարձի գաս, քեզ կը պատսպարեմ, եւ իմ աչքի առաջ կ’ապրես. ու եթէ անարգի միջից դուրս հանես պատուականը, կը լինես ինչպէս իմ բերանը, ու եթէ նրանք վերադառնան դէպի քեզ, եւ ոչ թէ դու նորից դառնաս դէպի նրանց, 19 Անոր համար Տէրը այսպէս կ’ըսէ.«Եթէ դառնաս՝ ես քեզ պիտի վերականգնեմ Ու իմ առջեւս պիտի կայնիս։Եթէ պատուականը անարգէն զատես, Իմ բերնիս պէս պիտի ըլլաս։Անոնք քեզի պիտի դառնան, Բայց դուն անոնց մի՛ դառնար։ 15:19: Վասն այդորիկ ա՛յսպէս ասէ Տէր. Եթէ դարձցիս այսրէն՝ պատսպարեցի՛ց զքեզ, եւ առաջի երեսաց իմոց կացցես. եւ եթէ հանցես զպատուականն յանարգէ, իբրեւ զբերա՛ն իմ եղիցես. եւ եթէ դարձցին նոքա առ քեզ, եւ ո՛չ եւս դու դարձցիս առ նոսա[11190]։ [11190] Ոմանք. Վասն այսորիկ այսպէս ա՛՛... եւ ոչ դու դարձցիս առ նոսա։ 19 Դրա համար էլ այսպէս է ասում Տէրը. «Եթէ նորից դարձի գաս, քեզ կը պատսպարեմ, եւ իմ աչքի առաջ կ’ապրես. ու եթէ անարգի միջից դուրս հանես պատուականը, կը լինես ինչպէս իմ բերանը, ու եթէ նրանք վերադառնան դէպի քեզ, եւ ոչ թէ դու նորից դառնաս դէպի նրանց, 19 Անոր համար Տէրը այսպէս կ’ըսէ.«Եթէ դառնաս՝ ես քեզ պիտի վերականգնեմ Ու իմ առջեւս պիտի կայնիս։Եթէ պատուականը անարգէն զատես, Իմ բերնիս պէս պիտի ըլլաս։Անոնք քեզի պիտի դառնան, Բայց դուն անոնց մի՛ դառնար։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:1915:19 На сие так сказал Господь: если ты обратишься, то Я восставлю тебя, и будешь предстоять пред лицем Моим; и если извлечешь драгоценное из ничтожного, то будешь как Мои уста. Они сами будут обращаться к тебе, а не ты будешь обращаться к ним. Therefore thus saith the LORD, If thou return, then will I bring thee again, [and] thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them:15:19 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐὰν εαν and if; unless ἐπιστρέψῃς επιστρεφω turn around; return καὶ και and; even ἀποκαταστήσω αποκαθιστημι restore; pay σε σε.1 you καὶ και and; even πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine στήσῃ ιστημι stand; establish καὶ και and; even ἐὰν εαν and if; unless ἐξαγάγῃς εξαγω lead out; bring out τίμιον τιμιος precious ἀπὸ απο from; away ἀναξίου αναξιος unworthy ὡς ως.1 as; how στόμα στομα mouth; edge μου μου of me; mine ἔσῃ ειμι be καὶ και and; even ἀναστρέψουσιν αναστρεφω overturn; turn up / back αὐτοὶ αυτος he; him πρὸς προς to; toward σέ σε.1 you καὶ και and; even σὺ συ you οὐκ ου not ἀναστρέψεις αναστρεφω overturn; turn up / back πρὸς προς to; toward αὐτούς αυτος he; him 15:19 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if תָּשׁ֤וּב tāšˈûv שׁוב return וַ wa וְ and אֲשִֽׁיבְךָ֙ ʔᵃšˈîvᵊḵā שׁוב return לְ lᵊ לְ to פָנַ֣י fānˈay פָּנֶה face תַּֽעֲמֹ֔ד tˈaʕᵃmˈōḏ עמד stand וְ wᵊ וְ and אִם־ ʔim- אִם if תֹּוצִ֥יא tôṣˌî יצא go out יָקָ֛ר yāqˈār יָקָר rare מִ mi מִן from זֹּולֵ֖ל zzôlˌēl זלל be lavish כְּ kᵊ כְּ as פִ֣י fˈî פֶּה mouth תִֽהְיֶ֑ה ṯˈihyˈeh היה be יָשֻׁ֤בוּ yāšˈuvû שׁוב return הֵ֨מָּה֙ hˈēmmā הֵמָּה they אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you לֹֽא־ lˈō- לֹא not תָשׁ֥וּב ṯāšˌûv שׁוב return אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to 15:19. propter hoc haec dicit Dominus si converteris convertam te et ante faciem meam stabis et si separaveris pretiosum a vili quasi os meum eris convertentur ipsi ad te et tu non converteris ad eosTherefore thus saith the Lord: If thou wilt be converted, I will convert thee, and thou shalt stand before my face; and thou wilt separate the precious from the vile, thou shalt be as my mouth: they shall be turned to thee, and thou shalt not be turned to them. 19. Therefore thus saith the LORD, If thou return, then will I bring thee again, that thou mayest stand before me; and if thou take forth the precious from the vile, thou shalt be as my mouth: they shall return unto thee, but thou shalt not return unto them. 15:19 На сие так сказал Господь: если ты обратишься, то Я восставлю тебя, и будешь предстоять пред лицем Моим; и если извлечешь драгоценное из ничтожного, то будешь как Мои уста. Они сами будут обращаться к тебе, а не ты будешь обращаться к ним. 15:19 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐὰν εαν and if; unless ἐπιστρέψῃς επιστρεφω turn around; return καὶ και and; even ἀποκαταστήσω αποκαθιστημι restore; pay σε σε.1 you καὶ και and; even πρὸ προ before; ahead of προσώπου προσωπον face; ahead of μου μου of me; mine στήσῃ ιστημι stand; establish καὶ και and; even ἐὰν εαν and if; unless ἐξαγάγῃς εξαγω lead out; bring out τίμιον τιμιος precious ἀπὸ απο from; away ἀναξίου αναξιος unworthy ὡς ως.1 as; how στόμα στομα mouth; edge μου μου of me; mine ἔσῃ ειμι be καὶ και and; even ἀναστρέψουσιν αναστρεφω overturn; turn up / back αὐτοὶ αυτος he; him πρὸς προς to; toward σέ σε.1 you καὶ και and; even σὺ συ you οὐκ ου not ἀναστρέψεις αναστρεφω overturn; turn up / back πρὸς προς to; toward αὐτούς αυτος he; him 15:19 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if תָּשׁ֤וּב tāšˈûv שׁוב return וַ wa וְ and אֲשִֽׁיבְךָ֙ ʔᵃšˈîvᵊḵā שׁוב return לְ lᵊ לְ to פָנַ֣י fānˈay פָּנֶה face תַּֽעֲמֹ֔ד tˈaʕᵃmˈōḏ עמד stand וְ wᵊ וְ and אִם־ ʔim- אִם if תֹּוצִ֥יא tôṣˌî יצא go out יָקָ֛ר yāqˈār יָקָר rare מִ mi מִן from זֹּולֵ֖ל zzôlˌēl זלל be lavish כְּ kᵊ כְּ as פִ֣י fˈî פֶּה mouth תִֽהְיֶ֑ה ṯˈihyˈeh היה be יָשֻׁ֤בוּ yāšˈuvû שׁוב return הֵ֨מָּה֙ hˈēmmā הֵמָּה they אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you לֹֽא־ lˈō- לֹא not תָשׁ֥וּב ṯāšˌûv שׁוב return אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to 15:19. propter hoc haec dicit Dominus si converteris convertam te et ante faciem meam stabis et si separaveris pretiosum a vili quasi os meum eris convertentur ipsi ad te et tu non converteris ad eos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Therefore thus saith the Lord: If thou wilt be converted, I will convert thee, and thou shalt stand before my face; and thou wilt separate the precious from the vile, thou shalt be as my mouth: they shall be turned to thee, and thou shalt not be turned to them. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191419: и сл. Иегова не высказывает никакого сожаления о том, что испытал доселе Иеремия и как бы забывает о его заслугах. Иеремии этим дается понять, что своими чрезмерными жалобами он унизил свое достоинство служителя Иеговы. Нет, те уста, которые Господь сделал орудием возвещения Своей воли, не должны говорить ничего недостойного. Кто не доволен своим положением вестника Иеговы, а еще желает чего-то для себя лично, тот не достоин быть служителем Божиим! — Извлечешь драгоценное из ничтожного — правильнее: "если ты принесешь только благородное и ничего ничтожного". В Иеремии есть и хорошие задатки, и дурные. Он должен развить в себе только первые и освободиться от обычных людям плотских стремлений.Особые замечания. XIV и XV главы представляют собою одно целое. Когда сказана находящаяся здесь речь? Судя по положению, в каком находился в это время пророк, эту речь можно относить ко второй половине царствования Иоакима. В это время пророк, действительно, чрезвычайно страдал от всеобщей ненависти, какую он возбудил по отношению к себе в жителях Иерусалима своими пророчествами о предстоящей гибели Иерусалима и храма. Adam Clarke: Commentary on the Bible - 183115:19: If thou return - By repentance unto me, -Then will I bring thee again - Restore thee to thy own country. But some think the words are spoken to the prophet in reference to his ministry. He had greatly repined because of the persecutions which he endured. The Lord reprehends him, and is about to take from him the prophetic gift; but exhorts him first to take the precious from the vile - not to attend to the deceitful words of the people, but boldly declare the message he had given him; not to return unto the people, but let the people return unto him. And then he should be as God's mouth - his words should appear to be what they were, the genuine words of God; and the people should be obliged to acknowledge them as such. Albert Barnes: Notes on the Bible - 183415:19: Jeremiah had questioned God's righteousness (see Jer 12:1 note); he is told, "If thou return," if thou repent thee of thy doubts, and think only of thy duty, "then will I bring thee again, then will I cause thee again to stand before Me." To stand before a person means to be his chief officer or vicegerent. It implies therefore the restoration of Jeremiah to the prophetic office.If thou take forth the precious from the vile - i. e., if thou cause the precious metal to come forth from the dross. Jeremiah was to separate in himself what was divine and holy from the dross of human passion. Let him abandon this mistrust, this sensitiveness, this idea that God did not deal righteously with him, and then "he shall be as God's mouth, i. e., as the organ by which God speaks. Let them return ... - Rather, "they shall return unto thee, but thou shalt not return unto them." A flattering prophet perishes with the people whom his soft speeches have confirmed in their sin: but the truthful speaking of God's word saves both. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:19: return: Jer 15:10-18, Jer 20:9; Exo 6:29, Exo 6:30; Jon 3:2stand: Jer 15:1; Kg1 17:1; Pro 22:29; Zac 3:7; Luk 1:19, Luk 21:36; Jde 1:24 take: Lev 10:10; Isa 32:5, Isa 32:6; Eze 22:26, Eze 44:23; Heb 5:14 as my: Exo 4:12, Exo 4:15, Exo 4:16; Luk 10:16, Luk 12:12, Luk 21:15 let them: Jer 38:20, Jer 38:21; Eze 2:7, Eze 3:10, Eze 3:11; Act 20:27; Co2 5:16; Gal 1:10, Gal 2:5 Geneva 159915:19 Therefore thus saith the LORD, If thou shalt (s) return, then will I bring thee again, [and] thou shalt stand before me: and if thou shalt separate the (t) precious from the vile, thou shalt be (u) as my mouth: let them return (x) to thee; but return not thou to them.(s) If you forget these carnal considerations and faithfully execute your charge. (t) That is, seek to win the good from the bad. (u) That is, as my mouth has pronounced, (Jer 1:18) and as here follows in (Jer 15:20). (x) Do not conform yourself to their wickedness, but let them follow your godly example. John Gill15:19 Therefore thus saith the Lord, if thou return,.... From thine unbelief, diffidence, and impenitence, and repent of them; expressed in the preceding verses:then will I bring thee again; or, "restore thee (s)"; pardon his sin, and return him to his post and place, to his office and ministry in it, and confirm and establish him therein: and thou shalt stand before me; not only as a petitioner for the people; see Jer 15:1, but as a servant of the Lord, attending to his word, and waiting his orders, and ready to execute them. It denotes his stability in his office: and if thou wilt take forth the precious from the vile; take precious truths, comparable to gold, silver, and precious stones; truths more valuable and desirable than thousands of gold and silver, from those doctrines which are worthless and contemptible, comparable to wood, hay, and stubble, and everything that is mean and vile; these faithful ministers should separate one from the other, and not mix and blend them together: or precious souls, truly gracious ones, who are precious in the sight of God, are redeemed by Christ, by his precious blood, and are adorned with the graces of the Spirit; these are to be distinguished from the vile, from sinners impenitent and unbelieving, that live in sin, in defiance of the law, and in contempt of the Gospel; a difference is to be made between them; delivering out comfortable words to the one, and denouncing severe threatenings to the other; doing the reverse of the false prophets, Ezek 13:22, thou shalt be as my mouth; to the people; speak what I command thee, and whatsoever thou sayest shall be as if I had spoken it myself: let them return unto thee, but return not thou unto them; this is said of the people of the Jews, to whom the prophet was sent; and the sense is, that he should not at all comply with them, or conform to their humours, or flatter and sooth them in their sins, as the false prophets did; but if they returned to him, attended on his ministry, received his words and messages, and agreed and conformed to him, and followed his directions and example, it would be very well; but otherwise he was not in the least to give way to them, or go into any sinful compliance with them, either with respect to doctrine or practice, (s) "restituam te", Tigurine version. John Wesley15:19 If thou - These are God's words to the prophet, rebuking his distrust in God, and promising him, that if he did return from his distrust in God's providence, he would restore him to the former favour he had with him, and he should be his prophet to reveal his mind to the people; and that if he would separate the precious truths of God from the vile conceits of men, then God would continue him as his prophet, to speak in his name to the people. But - He charges the prophet to keep his ground, and not to go over to wicked men.Robert Jamieson, A. R. Fausset and David Brown15:19 God's reply to Jeremiah.return . . . bring . . . again--Jeremiah, by his impatient language, had left his proper posture towards God; God saith, "If thou wilt return (to thy former patient discharge of thy prophetic function) I will bring thee back" to thy former position: in the Hebrew there is a play of words, "return . . . turn again" (Jer 8:4; Jer 4:1). stand before me--minister acceptably to Me (Deut 10:8; 3Kings 17:1; 3Kings 18:15). take . . . precious from . . . vile--image from metals: "If thou wilt separate what is precious in thee (the divine graces imparted) from what is vile (thy natural corruptions, impatience, and hasty words), thou shall be as My mouth": my mouthpiece (Ex 4:16). return not thou unto them--Let not them lead you into their profane ways (as Jeremiah had spoken irreverently, Jer 15:18), but lead thou them to the ways of godliness (Jer 15:16-17). Ezek 22:26 accords with the other interpretation, which, however, does not so well suit the context, "If thou wilt separate from the promiscuous mass the better ones, and lead them to conversion by faithful warnings," &c. |
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15:2015:20: Տա՛ց զքեզ ժողովրդեանդ այդմիկ ՚ի պարիսպ պղնձի ամուր. մարտիցեն ընդ քեզ, եւ ո՛չ կարիցեն ստնանել. զի ընդ քե՛զ եմ ապրեցուցանել եւ փրկել, ասէ Տէր[11191]։ [11191] Ոմանք. Յապրեցուցանել եւ ՚ի փրկել։ Ուր Ոսկան յաւելու. եւ ՚ի փրկել զքեզ։ Տաց զքեզ ժողովրդեանդ այդմիկ ի պարիսպ պղնձի ամուր. մարտիցեն ընդ քեզ, եւ ոչ կարիցեն ստնանել. զի ընդ քեզ եմ ապրեցուցանել եւ փրկել, ասէ Տէր:20 ես քեզ կը տամ այդ ժողովրդին իբրեւ պղնձէ ամուր պարիսպ. նրանք պիտի կռուեն քեզ հետ, բայց չեն կարողանայ սասանել քեզ, քանզի ես քեզ հետ եմ՝ քեզ փրկելու եւ պահպանելու համար, - ասում է Տէրը, - 20 Քեզ այս ժողովուրդին՝ պղնձէ ամուր պարիսպի պէս պիտի ընեմ։Քեզի հետ պիտի պատերազմին, Բայց պիտի չկրնան քեզի յաղթել. Վասն զի ես քեզի հետ եմ՝ Քեզ փրկելու ու ազատելու համար 15:20: Տա՛ց զքեզ ժողովրդեանդ այդմիկ ՚ի պարիսպ պղնձի ամուր. մարտիցեն ընդ քեզ, եւ ո՛չ կարիցեն ստնանել. զի ընդ քե՛զ եմ ապրեցուցանել եւ փրկել, ասէ Տէր[11191]։ [11191] Ոմանք. Յապրեցուցանել եւ ՚ի փրկել։ Ուր Ոսկան յաւելու. եւ ՚ի փրկել զքեզ։ 20 ես քեզ կը տամ այդ ժողովրդին իբրեւ պղնձէ ամուր պարիսպ. նրանք պիտի կռուեն քեզ հետ, բայց չեն կարողանայ սասանել քեզ, քանզի ես քեզ հետ եմ՝ քեզ փրկելու եւ պահպանելու համար, - ասում է Տէրը, - 20 Քեզ այս ժողովուրդին՝ պղնձէ ամուր պարիսպի պէս պիտի ընեմ։Քեզի հետ պիտի պատերազմին, Բայց պիտի չկրնան քեզի յաղթել. Վասն զի ես քեզի հետ եմ՝ Քեզ փրկելու ու ազատելու համար zohrab-1805▾ eastern-1994▾ western am▾ |
15:2015:20 И сделаю тебя для этого народа крепкою медною стеною; они будут ратовать против тебя, но не одолеют тебя, ибо Я с тобою, чтобы спасать и избавлять тебя, говорит Господь. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I [am] with thee to save thee and to deliver thee, saith the LORD:15:20 καὶ και and; even δώσω διδωμι give; deposit σε σε.1 you τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he ὡς ως.1 as; how τεῖχος τειχος wall ὀχυρὸν οχυρος of brass καὶ και and; even πολεμήσουσιν πολεμεω battle πρὸς προς to; toward σὲ σε.1 you καὶ και and; even οὐ ου not μὴ μη not δύνωνται δυναμαι able; can πρὸς προς to; toward σέ σε.1 you διότι διοτι because; that μετὰ μετα with; amid σοῦ σου of you; your εἰμι ειμι be τοῦ ο the σῴζειν σωζω save σε σε.1 you 15:20 וּ û וְ and נְתַתִּ֜יךָ nᵊṯattˈîḵā נתן give לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֗ה zzˈeh זֶה this לְ lᵊ לְ to חֹומַ֤ת ḥômˈaṯ חֹומָה wall נְחֹ֨שֶׁת֙ nᵊḥˈōšeṯ נְחֹשֶׁת bronze בְּצוּרָ֔ה bᵊṣûrˈā בָּצוּר fortified וְ wᵊ וְ and נִלְחֲמ֥וּ nilḥᵃmˌû לחם fight אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וְ wᵊ וְ and לֹא־ lō- לֹא not י֣וּכְלוּ yˈûḵᵊlû יכל be able לָ֑ךְ lˈāḵ לְ to כִּֽי־ kˈî- כִּי that אִתְּךָ֥ ʔittᵊḵˌā אֵת together with אֲנִ֛י ʔᵃnˈî אֲנִי i לְ lᵊ לְ to הֹושִֽׁיעֲךָ֥ hôšˈîʕᵃḵˌā ישׁע help וּ û וְ and לְ lᵊ לְ to הַצִּילֶ֖ךָ haṣṣîlˌeḵā נצל deliver נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 15:20. et dabo te populo huic in murum aereum fortem et bellabunt adversum te et non praevalebunt quia ego tecum sum ut salvem te et eruam dicit DominusAnd I will make thee to this people as a strong wall of brass: and they shall fight against thee, and shall not prevail: for I am with thee to save thee, and to deliver thee, saith the Lord. 20. And I will make thee unto this people a fenced brasen wall; and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the LORD. 15:20 И сделаю тебя для этого народа крепкою медною стеною; они будут ратовать против тебя, но не одолеют тебя, ибо Я с тобою, чтобы спасать и избавлять тебя, говорит Господь. 15:20 καὶ και and; even δώσω διδωμι give; deposit σε σε.1 you τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he ὡς ως.1 as; how τεῖχος τειχος wall ὀχυρὸν οχυρος of brass καὶ και and; even πολεμήσουσιν πολεμεω battle πρὸς προς to; toward σὲ σε.1 you καὶ και and; even οὐ ου not μὴ μη not δύνωνται δυναμαι able; can πρὸς προς to; toward σέ σε.1 you διότι διοτι because; that μετὰ μετα with; amid σοῦ σου of you; your εἰμι ειμι be τοῦ ο the σῴζειν σωζω save σε σε.1 you 15:20 וּ û וְ and נְתַתִּ֜יךָ nᵊṯattˈîḵā נתן give לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֗ה zzˈeh זֶה this לְ lᵊ לְ to חֹומַ֤ת ḥômˈaṯ חֹומָה wall נְחֹ֨שֶׁת֙ nᵊḥˈōšeṯ נְחֹשֶׁת bronze בְּצוּרָ֔ה bᵊṣûrˈā בָּצוּר fortified וְ wᵊ וְ and נִלְחֲמ֥וּ nilḥᵃmˌû לחם fight אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וְ wᵊ וְ and לֹא־ lō- לֹא not י֣וּכְלוּ yˈûḵᵊlû יכל be able לָ֑ךְ lˈāḵ לְ to כִּֽי־ kˈî- כִּי that אִתְּךָ֥ ʔittᵊḵˌā אֵת together with אֲנִ֛י ʔᵃnˈî אֲנִי i לְ lᵊ לְ to הֹושִֽׁיעֲךָ֥ hôšˈîʕᵃḵˌā ישׁע help וּ û וְ and לְ lᵊ לְ to הַצִּילֶ֖ךָ haṣṣîlˌeḵā נצל deliver נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 15:20. et dabo te populo huic in murum aereum fortem et bellabunt adversum te et non praevalebunt quia ego tecum sum ut salvem te et eruam dicit Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will make thee to this people as a strong wall of brass: and they shall fight against thee, and shall not prevail: for I am with thee to save thee, and to deliver thee, saith the Lord. |
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183115:20: I will make thee - a fenced brazen wall - While thou art faithful to me, none of them shall be able to prevail against thee.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:20: I will: Jer 1:18, Jer 1:19, Jer 6:27; Eze 3:9; Act 4:8-13, Act 4:29-31, Act 5:29-32but: Jer 20:11, Jer 20:12; Psa 124:1-3, Psa 129:1, Psa 129:2; Rom 8:31-39 for: Jer 20:11; Psa 46:7, Psa 46:11; Isa 7:14, Isa 8:9, Isa 8:10, Isa 41:10; Act 18:9, Act 18:10; Ti2 4:16; Ti2 4:17, Ti2 4:22 Geneva 159915:20 And I will make thee to this people a fortified brasen wall: and they shall fight against thee, but they shall not (y) prevail against thee: for I [am] with thee to save thee and to deliver thee, saith the LORD.(y) I will teach you with an invincible strength and constancy, so that all the powers of the world will not overcome you. John Gill15:20 And I will make thee unto this people a fenced brasen wall,.... As he had promised him, when he first called him to his office, Jer 1:18, and so would not be as a liar to him:and they shall fight against thee; by words and blows, by menaces and imprisonment: but they shall not prevail against thee; so as to cause him to call in his words, and contradict his prophecies; or so as to take away his life: for I am with thee, to save thee, and deliver thee, saith the Lord; the presence of God with his ministers is sufficient to save and deliver them out of all their troubles, and to protect and defend them against all their enemies; see Mt 28:20. Robert Jamieson, A. R. Fausset and David Brown15:20 The promise of Jer 1:18-19, in almost the same words, but with the addition, adapted to the present attacks of Jeremiah's formidable enemies, "I will deliver thee out of . . . wicked . . . redeem . . . terrible"; the repetition is in order to assure Jeremiah that God is the same now as when He first made the promise, in opposition to the prophet's irreverent accusation of unfaithfulness (Jer 15:18). |
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15:2115:21: Եւ զերծուցից զքեզ ՚ի ձեռաց չարաց, եւ փրկեցից զքեզ ՚ի ձեռաց ժանտաց՝ ասէ Տէր Աստուած Իսրայէլի։ Եւ զերծուցից զքեզ ի ձեռաց չարաց, եւ փրկեցից զքեզ ի ձեռաց ժանտաց, [283]ասէ Տէր Աստուած Իսրայելի:21 ես քեզ կ’ազատեմ չար ձեռքերից, քեզ կը փրկեմ ժանտ ձեռքերից», - ասում է Տէր Աստուածն Իսրայէլի: 21 Եւ քեզ չարերուն ձեռքէն պիտի ազատեմ Ու բռնաւորներուն ձեռքէն պիտի փրկեմ», կ’ըսէ Տէրը։ 15:21: Եւ զերծուցից զքեզ ՚ի ձեռաց չարաց, եւ փրկեցից զքեզ ՚ի ձեռաց ժանտաց՝ ասէ Տէր Աստուած Իսրայէլի։ 21 ես քեզ կ’ազատեմ չար ձեռքերից, քեզ կը փրկեմ ժանտ ձեռքերից», - ասում է Տէր Աստուածն Իսրայէլի: 21 Եւ քեզ չարերուն ձեռքէն պիտի ազատեմ Ու բռնաւորներուն ձեռքէն պիտի փրկեմ», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
15:2115:21 И спасу тебя от руки злых и избавлю тебя от руки притеснителей. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible:15:21 καὶ και and; even ἐξαιρεῖσθαί εξαιρεω extract; take out σε σε.1 you ἐκ εκ from; out of χειρὸς χειρ hand πονηρῶν πονηρος harmful; malignant καὶ και and; even λυτρώσομαί λυτροω ransom σε σε.1 you ἐκ εκ from; out of χειρὸς χειρ hand λοιμῶν λοιμος pestilence; pest 15:21 וְ wᵊ וְ and הִצַּלְתִּ֖יךָ hiṣṣaltˌîḵā נצל deliver מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand רָעִ֑ים rāʕˈîm רַע evil וּ û וְ and פְדִתִ֖יךָ fᵊḏiṯˌîḵā פדה buy off מִ mi מִן from כַּ֥ף kkˌaf כַּף palm עָרִצִֽים׃ פ ʕāriṣˈîm . f עָרִיץ ruthless 15:21. et liberabo te de manu pessimorum et redimam te de manu fortiumAnd I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the mighty. 21. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. 15:21 И спасу тебя от руки злых и избавлю тебя от руки притеснителей. 15:21 καὶ και and; even ἐξαιρεῖσθαί εξαιρεω extract; take out σε σε.1 you ἐκ εκ from; out of χειρὸς χειρ hand πονηρῶν πονηρος harmful; malignant καὶ και and; even λυτρώσομαί λυτροω ransom σε σε.1 you ἐκ εκ from; out of χειρὸς χειρ hand λοιμῶν λοιμος pestilence; pest 15:21 וְ wᵊ וְ and הִצַּלְתִּ֖יךָ hiṣṣaltˌîḵā נצל deliver מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand רָעִ֑ים rāʕˈîm רַע evil וּ û וְ and פְדִתִ֖יךָ fᵊḏiṯˌîḵā פדה buy off מִ mi מִן from כַּ֥ף kkˌaf כַּף palm עָרִצִֽים׃ פ ʕāriṣˈîm . f עָרִיץ ruthless 15:21. et liberabo te de manu pessimorum et redimam te de manu fortium ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the mighty. |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183115:21: I will deliver thee out of the hand of the wicked - From the power of this evil people.And I will redeem thee out of the hand of the terrible - Out of the power of the Chaldean armies. Every thing took place as God had promised, for no word of his can ever fall to the ground. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188015:21: deliver: Gen 48:16; Psa 27:2, Psa 37:40; Isa 49:24, Isa 49:25, Isa 54:17; Mat 6:13; Rom 16:20; Co2 1:10the terrible: Isa 25:3-5, Isa 29:5, Isa 29:20 John Gill15:21 And I will deliver thee out of the hand of the wicked,.... The wicked Jews, Zedekiah and his courtiers, who imprisoned him:and I will redeem thee out of the hand of the terrible; as kings and great men of the earth seem to be; or, "the violent", or "strong" (t), and mighty; that were stronger than he, that would use him with violence, and inject terror into him. (t) "violentorum", Junius & Tremellius, Piscator, Cocceius, Schmidt; "fortium", V. L. John Wesley15:21 The wicked - The wicked Jews. The terrible - And the power of the terrible Chaldeans. |
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