Երեմիա / Jeremiah - 16 |

Text:
< PreviousԵրեմիա - 16 Jeremiah - 16Next >


jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–9. Суд. Божий над народом иудейским. 10–13. Разъяснение причины гнева Божия. 24–21. Будущее спасение и предшествующее наказание народа
1-9: В знак печальной судьбы иудейского народа Иеремия не должен заводить себе семьи. Он должен разорвать и дружеские связи, какие у него были в народе, потому что Иегова отнимает у народа Свою дружбу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The greatness of the calamity that was coming upon the Jewish nation is illustrated by prohibitions given to the prophet neither to set up a house of his own (ver. 1-4) nor to go into the house of mourning (ver. 5-7) nor into the house of feasting, ver. 8, 9. II. God is justified in these severe proceedings against them by an account of their great wickedness, ver. 10-13. III. An intimation is given of mercy in reserve, ver. 14, 15. IV. Some hopes are given that the punishment of the sin should prove the reformation of the sinners, and that they should return to God at length in a way of duty, and so be qualified for his returns to them in a way of favour, ver. 16-21.
Adam Clarke: Commentary on the Bible - 1831
On account of the evils which threatened his country, the prophet is forbidden to encumber himself with a wife and family, or to bear any share in the little joys and sorrows of his neighbors, which were to be forgotten and absorbed in those public calamities, Jer 16:1-9, which their sins should draw on them, Jer 16:10-13. A future restoration however is intimated, Jer 16:14, Jer 16:15, after these calamities should be endured, Jer 16:16-18; and the conversion of the Gentiles is foretold, Jer 16:19-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 16:1, The prophet, under the types of abstaining from marriage, from houses of mourning and feasting, foreshews the utter ruin of the Jews; Jer 16:10, because they were worse than their fathers; Jer 16:14, Their return from captivity shall be stranger than their deliverance out of Egypt; Jer 16:16, God will doubly recompense their idolatry.
Carl Friedrich Keil and Franz Delitzsch

Jeremiah 16:1-17:4
The Course to be Pursued by the Prophet in Reference to the Approaching Overthrow of the Kingdom of Judah. - The ruin of Jerusalem and of Judah will inevitably come. This the prophet must proclaim by word and deed. To this end he is shown in Jer 16:1-9 what relation he is to maintain towards the people, now grown ripe for judgment, and next in Jer 16:10-15 he is told the cause of this terrible judgment; then comes an account of its fulfilment (Jer 16:16-21); then again, finally, we have the cause of it explained once more (Jer 17:1-4).
John Gill
INTRODUCTION TO JEREMIAH 16
In this chapter the ruin and destruction of the Jews is set forth, and confirmed by the prophet's being forbid to be merry, or to go into the house of feasting or mourning, with the reasons thereof; also the sins of the people, the cause of it, are pointed at; and afterwards a promise of their restoration is made; and the chapter is concluded with a prayer of the prophet, pressing his faith in the divine protection, and in the calling of the Gentiles. After the preface or introduction, Jer 16:1, the prophet is forbid to take a wife, or have any children, with the reason of it; because that parents and children would die of grievous deaths unlamented, and not be buried, Jer 16:2 and he is also forbid to go into the house of mourning, because peace, lovingkindness, and mercy, were taken from the people, and both great and small would die, and no lamentation be made for them, nor have any burial also, Jer 16:5, nor might he go into the house of feasting, because the voice of joy and gladness would cease out of the land, Jer 16:8, and upon the people's inquiring the reason of all this, the prophet is bid to tell them, that it was for their forsaking the Lord and his worship, and for their idolatrous practices; of which they were more guilty than their forefathers, and therefore would be cast out of the land, and carried captive into a strange country, Jer 16:10 but, after all this, they should be restored again to their own land, and have a greater deliverance than that out of Egypt, as they themselves would own, Jer 16:14 but before this would be, fishers and hunters should be sent to distress them, and all because of their iniquities, which God's eye was upon, and would recompense, Jer 16:16, and the chapter is closed with the prophet's prayer, in which he expresses his faith in the Lord, and in the conversion of the Gentiles, who would be convinced of their idolatry, and made to know the power and name of the Lord, Jer 16:19.
16:1
16
16 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս ասելով:

16
16 Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
16:116:1 И было ко мне слово Господне:
16:1 καὶ και and; even σὺ συ you μὴ μη not λάβῃς λαμβανω take; get γυναῖκα γυνη woman; wife λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel
16:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
16:1. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
1. The word of the LORD came also unto me, saying,
16:1. And the word of the Lord came to me, saying:
16:1. The word of the LORD came also unto me, saying,
The word of the LORD came also unto me, saying:

16:1 И было ко мне слово Господне:
16:1
καὶ και and; even
σὺ συ you
μὴ μη not
λάβῃς λαμβανω take; get
γυναῖκα γυνη woman; wife
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
16:1
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
16:1. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
16:1. And the word of the Lord came to me, saying:
16:1. The word of the LORD came also unto me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD came also unto me, saying, 2 Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place. 3 For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land; 4 They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth. 5 For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, even lovingkindness and mercies. 6 Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them: 7 Neither shall men tear themselves for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother. 8 Thou shalt not also go into the house of feasting, to sit with them to eat and to drink. 9 For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.
The prophet is here for a sign to the people. They would not regard what he said; let it be tried whether they will regard what he does. In general, he must conduct himself so, in every thing, as became one that expected to see his country in ruins very shortly. This he foretold, but few regarded the prediction; therefore he is to show that he is himself fully satisfied in the truth of it. Others go on in their usual course, but he, in the prospect of these sad times, is forbidden and therefore forbears marriage, mourning for the dead, and mirth. Note, Those that would convince others of and affect them with the word of God must make it appear, even in the most self-denying instances, that they do believe it themselves and are affected with it. If we would rouse others out of their security, and persuade them to sit loose to the world, we must ourselves be mortified to present things and show that we expect the dissolution of them.
I. Jeremiah must not marry, nor think of having a family and being a housekeeper (v. 2): Thou shalt not take thee a wife, nor think of having sons and daughters in this place, not in the land of Judah, not in Jerusalem, not in Anathoth. The Jews, more than any people, valued themselves on their early marriages and their numerous offspring. But Jeremiah must live a bachelor, not so much in honour of virginity as in diminution of it. By this it appears that it was advisable and seasonable only in calamitous times, and times of present distress, 1 Cor. vii. 26. That it is so is a part of the calamity. There may be a time when it will be said, Blessed is the womb that bears not, Luke xxiii. 29. When we see such times at hand it is wisdom for all, especially for prophets, to keep themselves as much as may be from being entangled with the affairs of this life and encumbered with that which, the dearer it is to them, the more it will be the matter of their care, and fear, and grief, at such a time. The reason here given is because the fathers and mothers, the sons and the daughters, shall die of grievous deaths, v. 3, 4. As for those that have wives and children, 1. They will have such a clog upon them that they cannot flee from those deaths. A single man may make his escape and shift for his own safety, when he that has a wife and children can neither find means to convey with them nor find in his heart to go and leave them behind him. 2. They will be in continual terror for fear of those deaths; and the more they have to lose by them the greater will the terror and consternation be when death appears every where in its triumphant pomp and power. 3. The death of every child, and the aggravating circumstances of it, will be a new death to the parent. Better have no children than have them brought forth and bred up for the murderer (Hos. ix. 13, 14), than see them live and die in misery. Death is grievous, but some deaths are more grievous than others, both to those that die and to their relations that survive them; hence we read of so great a death, 2 Cor. i. 10. Two things are used a little to palliate and alleviate the terror of death as to this world, and to sugar the bitter pill--bewailing the dead and burying them; but, to make those deaths grievous indeed, these are denied: They shall not be lamented, but shall be carried off, as if all the world were weary of them; nay, they shall not be buried, but left exposed, as if they were designed to be monuments of justice. They shall be a dung upon the face of the earth, not only despicable, but detestable, as if they were good for nothing but to manure the ground; being consumed, some by the sword and some by famine, their carcases shall be meat for the fowls of heaven and the beasts of the earth. Will not any one say, "Better be without children than live to see them come to this?" What reason have we to say,All is vanity and vexation of spirit, when those creatures that we expect to be our greatest comforts may prove not only our heaviest cares, but our sorest crosses!
II. Jeremiah must not go to the house of mourning upon occasion of the death of any of his neighbours or relations (v. 5): Enter thou not into the house of mourning. It was usual to condole with those whose relations were dead, to bemoan them, to cut themselves, and make themselves bald, which, it seems, was commonly practised as an expression of mourning, though forbidden by the law, Deut. xiv. 1. Nay, sometimes, in a passion of grief, they did tear themselves for them (v. 6, 7), partly in honour of the deceased, thus signifying that they thought there was a great loss of them, and partly in compassion to the surviving relations, to whom the burden will be made the lighter by their having sharers with them in their grief. They used to mourn with them, and so to comfort them for the dead, as Job's friends with him and the Jews with Martha and Mary; and it was a friendly office to give them a cup of consolation to drink, to provide cordials for them and press them earnestly to drink of them for the support of their spirits, give wine to those that are of heavy heart for their father or mother, that it may be some comfort to them to find that, though they have lost their parents, yet they have some friends left that have a concern for them. Thus the usage stood, and it was a laudable usage. It is a good work to others, as well as of good use to ourselves, to go to the house of mourning. It seems, the prophet Jeremiah had been wont to abound in good offices of this kind, and it well became his character both as a pious man and as a prophet; and one would think it should have made him better beloved among his people than it should seem he was. But now God bids him not lament the death of his friends as usual, for 1. His sorrow for the destruction of his country in general must swallow up his sorrow for particular deaths. His tears must now be turned into another channel; and there is occasion enough for them all. 2. He had little reason to lament those who died now just before the judgments entered which he saw at the door, but rather to think those happy who were seasonable taken away from the evil to come. 3. This was to be a type of what was coming, when there should be such universal confusion that all neighbourly friendly offices should be neglected. Men shall be in deaths so often, and even dying daily, that they shall have no time, no room, no heart, for the ceremonies that used to attend death. The sorrows shall be so ponderous as not to admit relief, and every one so full of grief for his own troubles that he shall have no thought of his neighbours. All shall be mourners then, and no comforters; every one will find it enough to bear his own burden; for (v. 5), "I have taken away my peace from this people, put a full period to their prosperity, deprived them of health, wealth, and quiet, and friends, and every thing wherewith they might comfort themselves and one another." Whatever peace we enjoy, it is God's peace; it is his gift, and, if he give quietness, who then can make trouble? But, if we make not a good use of his peace, he can and will take it away; and where are we then? Job xxxiv. 29. "I will take away my peace, even my loving-kindness and mercies;" these shall be shut up and restrained, which are the fresh springs from which all their fresh streams flow, and then farewell all good. Note, Those have cut themselves off from all true peace that have thrown themselves out of the favour of God. All is gone when God takes away from us his lovingkindness and his mercies. Then it follows (v. 6), Both the great and the small shall die, even in this land, the land of Canaan, that used to be called the land of the living. God's favour is our life; take away that, and we die, we perish, we all perish.
III. Jeremiah must not go to the house of mirth, any more than to the house of mourning, v. 8. It had been his custom, and it was innocent enough, when any of his friends made entertainments at their houses and invited him to them, to go and sit with them, not merely to drink, but to eat and to drink, soberly and cheerfully. But now he must not take that liberty, 1. Because it was unseasonable, and inconsistent with the providences of God in reference to that land and nation. God called aloud to weeping, and mourning, and fasting; he was coming forth against them in his judgments; and it was time for them to humble themselves; and it well became the prophet who gave them the warning to give them an example of taking the warning, and complying with it, and so to make it appear that he did himself believe it. Ministers ought to be examples of self-denial and mortification, and to show themselves affected with those terrors of the Lord with which they desire to affect others. And it becomes all the sons of Zion to sympathize with her in her afflictions, and not to be merry when she is perplexed, Amos vi. 6. 2. Because he must thus show the people what sad times were coming upon them. His friends wondered that he would not meet them, as he used to do, in the house of feasting. But he lets them know it was to intimate to them that all their feasting would be at an end shortly (v. 9): "I will cause to cease the voice of mirth. You shall have nothing to feast on, nothing to rejoice in, but be surrounded with calamities that shall mar your mirth and cast a damp upon it." God can find ways to tame the most jovial. "This shall be done in this place, in Jerusalem, that used to be the joyous city and thought her joys were all secure to her. It shall be done in your eyes, in your sight, to be a vexation to you, who now look so haughty and so merry. It shall be done in your days; you yourselves shall live to see it." The voice of praise they had made to cease by their iniquities and idolatries, and therefore justly God made to cease among them the voice of mirth and gladness. The voice of God's prophets was not heard, was not heeded, among them, and therefore no longer shall the voice of the bridegroom and of the bride, of the songs that used to grace the nuptials, be heard among them. See ch. vii. 34.
Adam Clarke: Commentary on the Bible - 1831
16:1: The word of the Lord came also unto me - This discourse Dahler supposes to have been delivered some time in the reign of Jehoiakim.
Albert Barnes: Notes on the Bible - 1834
16:1: In this prophecy jer 16:1-18, the punishment of the people is set forth in even sterner terms than in the last. The whole land is likened to a desert covered with the bodies of the dead, who lie unbemoaned and uncared for; and the prophet himself is commanded to abstain from the common usages of mankind that his motto of life, as well as his words, may warn the people of the greatness of the approaching calamity. There is, however, to be finally a return from exile, but only after the idolatry of the nation has been severely punished. The prophecy was probably written about the close of Jehoiakim's reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: The word: Jer 1:2, Jer 1:4, Jer 2:1
Carl Friedrich Keil and Franz Delitzsch
16:1
The course to be pursued by the prophet with reference to the approaching judgment. - Jer 16:1. "And the word of Jahveh cam to me, saying: Jer 16:2. Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place. Jer 16:3. For thus hath Jahveh said concerning the sons and the daughters that are born in this place, and concerning their mothers that bear them, and concerning their fathers that beget them in this land: Jer 16:4. By deadly suffering shall they die, be neither lamented or buried; dung upon the field shall they become; and by sword and by famine shall they be consumed, and their carcases shall be meat for the fowls of the heavens and the beasts of the field. Jer 16:5. For thus hath Jahveh said: Come not into the house of mourning, and go not to lament, and bemoan them not; for I have taken away my peace from this people, saith Jahveh, grace and mercies. Jer 16:6. And great and small shall die in this land, not be buried; they shall not lament them, nor cut themselves, nor make themselves bald for them. Jer 16:7. And they shall not break bread for them in their mourning, to comfort one for the dead; nor shall they give to any the cup of comfort for his father and his mother. Jer 16:8. And into the house of feasting go not, to sit by them, to eat and to drink. Jer 16:9. For thus hath spoken Jahveh of hosts, the God of Israel: Behold, I cause to cease out of this place before your eyes, and in your days, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride."
What the prophet is here bidden to do and to forbear is closely bound up with the proclamation enjoined on him of judgment to come on sinful Judah. This connection is brought prominently forward in the reasons given for these commands. He is neither to take a wife nor to beget children, because all the inhabitants of the land, sons and daughters, mothers and fathers, are to perish by sickness, the sword, and famine (Jer 16:3 and Jer 16:4). He is both to abstain from the customary usages of mourning for the dead, and to keep away from mirthful feasts, in order to give the people to understand that, by reason of the multitude of the dead, customary mourning will have to be given up, and that all opportunity for merry-making will disappear (Jer 16:5-9). Adapting thus his actions to help to convey his message, he will approve himself to be the mouth of the Lord, and then the promised divine protection will not fail. Thus closely is this passage connected with the preceding complaint and reproof of the prophet (Jer 15:10-21), while it at the same time further continues the threatening of judgment in Jer 15:1-9. - With the prohibition to take a wife, cf. the apostle's counsel, 1Cor 7:26. "This place" alternates with "this land," and so must not be limited to Jerusalem, but bears on Judah at large. ילּדים, adject. verbale, as in Ex. 1:32. The form ממותי is found, besides here, only in Ezek 28:8, where it takes the place of מותי, Jer 16:10. תחלאים ממותי, lit., deaths of sicknesses or sufferings, i.e., deaths by all kinds of sufferings, since תחלאים is not to be confined to disease, but in Jer 14:18 is used of pining away by famine. With "they shall not be lamented," cf. Jer 25:33; Jer 8:2; Jer 14:16; Jer 7:33.
John Gill
16:1 The word of the Lord came unto me, saying. The Targum is, the word of prophecy from the Lord: whether this is a new prophecy, or the former continued, is not certain; the latter seems probable. This introduction is omitted in the Septuagint and Arabic versions.
16:216:2: Եւ դու[11192] մի՛ առնուցուս քեզ կին. եւ մի՛ ծնցին քեզ ուստերք եւ դստերք ՚ի տեղւոջդ յայդմիկ։ [11192] ՚Ի գլուխս յայս Ոսկան յաւելու համար 1. *Եւ եղեւ բան Տեառն առ իս, ասելով. Եւ դու։
2 «Քեզ համար կին մի՛ առնիր, եւ այդտեղ թող քեզ տղաներ ու աղջիկներ չծնուեն»,
2 «Քեզի կին մի՛ առներ։Այս տեղ տղաքներ ու աղջիկներ մի՛ ունենար,
Եւ դու մի՛ առնուցուս քեզ կին, եւ մի՛ ծնցին քեզ ուստերք եւ դստերք ի տեղւոջդ յայդմիկ:

16:2: Եւ դու[11192] մի՛ առնուցուս քեզ կին. եւ մի՛ ծնցին քեզ ուստերք եւ դստերք ՚ի տեղւոջդ յայդմիկ։
[11192] ՚Ի գլուխս յայս Ոսկան յաւելու համար 1. *Եւ եղեւ բան Տեառն առ իս, ասելով. Եւ դու։
2 «Քեզ համար կին մի՛ առնիր, եւ այդտեղ թող քեզ տղաներ ու աղջիկներ չծնուեն»,
2 «Քեզի կին մի՛ առներ։Այս տեղ տղաքներ ու աղջիկներ մի՛ ունենար,
zohrab-1805▾ eastern-1994▾ western am▾
16:216:2 не бери себе жены, и пусть не будет у тебя ни сыновей, ни дочерей на месте сем.
16:2 καὶ και and; even οὐ ου not γεννηθήσεταί γενναω father; born σοι σοι you υἱὸς υιος son οὐδὲ ουδε not even; neither θυγάτηρ θυγατηρ daughter ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he
16:2 לֹֽא־ lˈō- לֹא not תִקַּ֥ח ṯiqqˌaḥ לקח take לְךָ֖ lᵊḵˌā לְ to אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְי֤וּ yihyˈû היה be לְךָ֙ lᵊḵˌā לְ to בָּנִ֣ים bānˈîm בֵּן son וּ û וְ and בָנֹ֔ות vānˈôṯ בַּת daughter בַּ ba בְּ in † הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
16:2. non accipies uxorem et non erunt tibi filii et filiae in loco istoThou shalt not take thee a wife, neither shalt thou have sons and daughters in this place.
2. Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place.
16:2. “You shall not take a wife, and there shall be no sons or daughters for you in this place.
16:2. Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place.
Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place:

16:2 не бери себе жены, и пусть не будет у тебя ни сыновей, ни дочерей на месте сем.
16:2
καὶ και and; even
οὐ ου not
γεννηθήσεταί γενναω father; born
σοι σοι you
υἱὸς υιος son
οὐδὲ ουδε not even; neither
θυγάτηρ θυγατηρ daughter
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
16:2
לֹֽא־ lˈō- לֹא not
תִקַּ֥ח ṯiqqˌaḥ לקח take
לְךָ֖ lᵊḵˌā לְ to
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְי֤וּ yihyˈû היה be
לְךָ֙ lᵊḵˌā לְ to
בָּנִ֣ים bānˈîm בֵּן son
וּ û וְ and
בָנֹ֔ות vānˈôṯ בַּת daughter
בַּ ba בְּ in
הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
16:2. non accipies uxorem et non erunt tibi filii et filiae in loco isto
Thou shalt not take thee a wife, neither shalt thou have sons and daughters in this place.
16:2. “You shall not take a wife, and there shall be no sons or daughters for you in this place.
16:2. Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Семейная жизнь могла бы принести утешение пророку, ненавидимому в обществе израильском, но он, по определению Божию, должен отказаться и от этого утешения.
Adam Clarke: Commentary on the Bible - 1831
16:2: Those shalt not take thee a wife - As it would be very inconvenient to have a family when the threatened desolations should come on the place. The reason is given in the following verses.
Albert Barnes: Notes on the Bible - 1834
16:2: As marriage was obligatory upon the Jews, the prohibition of it to Jeremiah was a sign that the impending calamity was so great as to override all ordinary duties. Jeremiah was unmarried, but the force of the sign lay in its being an exception to the ordinary practice of the prophets.
In this place - The whole of Judaea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: Gen 19:14; Mat 24:19; Luk 21:23, Luk 23:29; Co1 7:26, Co1 7:27
Geneva 1599
16:2 Thou shalt not take (a) thee a wife, neither shalt thou have sons nor daughters in this place.
(a) Meaning that the affliction would be so horrible in Jerusalem that a wife and children would only increase his sorrow.
John Gill
16:2 Thou shall not take thee a wife,.... Not because it was unlawful; for it was lawful for prophets to marry, and they did; but because it was not advisable, on account of the calamities and distresses which were coming upon the nation; which would be more bearable by him alone, than if he had a wife, which would increase his care, concern, and sorrow.
Neither shall thou have sons nor daughters in this place; in Anathoth, says Kimchi; but it is most likely that Jerusalem in particular is meant, though the whole land of Judea in general may be designed; and though nothing is more desirable than to have children to build up the family, and bear and continue a man's name for futurity, yet in times of public calamity these do but add to the affliction.
Robert Jamieson, A. R. Fausset and David Brown
16:2 CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
in this place--in Judea. The direction to remain single was (whether literally obeyed, or only in prophetic vision) to symbolize the coming calamities of the Jews (Ezek 24:15-27) as so severe that the single state would be then (contrary to the ordinary course of things) preferable to the married (compare 1Cor 7:8, 1Cor 7:26, 1Cor 7:29; Mt 24:19; Lk 23:29).
16:316:3: Զի ա՛յսպէս ասէ Տէր վասն ուստերաց եւ դստերաց որ ծնանիցին ՚ի տեղւոջդ յայդմիկ, եւ վասն մարց նոցա որ ծնանին զնոսա, եւ վասն հարց նոցա որ ծնանին զնոսա յերկրիդ յայդմիկ[11193]. [11193] ՚Ի բազումս պակասի. * Զի այսպէս ասէ Տէր... ՚ի տեղւոջդ յայդմիկ. եւ վասն մարց։
3 քանզի Տէրն այսպէս է ասում այն որդիների ու դուստրերի մասին, որ պիտի ծնուեն այդտեղ, նաեւ նրանց մայրերի մասին, որ պիտի ծնեն նրանց, ինչպէս եւ նրանց հայրերի մասին, որ այդ երկրում պիտի ունենան նրանց:
3 Քանզի այս տեղ ծնած տղաքներուն ու աղջիկներուն համար Եւ այս երկրին մէջ զանոնք ծնանող մայրերուն ու հայրերուն համար Տէրը այսպէս կ’ըսէ.
Զի այսպէս ասէ Տէր վասն ուստերաց եւ դստերաց որ ծնանիցին ի տեղւոջդ յայդմիկ, եւ վասն մարց նոցա որ ծնանին զնոսա, եւ վասն հարց նոցա որ ծնանին զնոսա յերկրիդ յայդմիկ:

16:3: Զի ա՛յսպէս ասէ Տէր վասն ուստերաց եւ դստերաց որ ծնանիցին ՚ի տեղւոջդ յայդմիկ, եւ վասն մարց նոցա որ ծնանին զնոսա, եւ վասն հարց նոցա որ ծնանին զնոսա յերկրիդ յայդմիկ[11193].
[11193] ՚Ի բազումս պակասի. * Զի այսպէս ասէ Տէր... ՚ի տեղւոջդ յայդմիկ. եւ վասն մարց։
3 քանզի Տէրն այսպէս է ասում այն որդիների ու դուստրերի մասին, որ պիտի ծնուեն այդտեղ, նաեւ նրանց մայրերի մասին, որ պիտի ծնեն նրանց, ինչպէս եւ նրանց հայրերի մասին, որ այդ երկրում պիտի ունենան նրանց:
3 Քանզի այս տեղ ծնած տղաքներուն ու աղջիկներուն համար Եւ այս երկրին մէջ զանոնք ծնանող մայրերուն ու հայրերուն համար Տէրը այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
16:316:3 Ибо так говорит Господь о сыновьях и дочерях, которые родятся на месте сем, и о матерях их, которые родят их, и об отцах их, которые произведут их на сей земле:
16:3 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master περὶ περι about; around τῶν ο the υἱῶν υιος son καὶ και and; even περὶ περι about; around τῶν ο the θυγατέρων θυγατηρ daughter τῶν ο the γεννωμένων γενναω father; born ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he καὶ και and; even περὶ περι about; around τῶν ο the μητέρων μητηρ mother αὐτῶν αυτος he; him τῶν ο the τετοκυιῶν τικτω give birth; produce αὐτοὺς αυτος he; him καὶ και and; even περὶ περι about; around τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him τῶν ο the γεγεννηκότων γενναω father; born αὐτοὺς αυτος he; him ἐν εν in τῇ ο the γῇ γη earth; land ταύτῃ ουτος this; he
16:3 כִּי־ kî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ ha הַ the בָּנִים֙ bbānîm בֵּן son וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the בָּנֹ֔ות bbānˈôṯ בַּת daughter הַ ha הַ the יִּלֹּודִ֖ים yyillôḏˌîm יִלֹּוד new-born בַּ ba בְּ in † הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon אִמֹּתָ֞ם ʔimmōṯˈām אֵם mother הַ ha הַ the יֹּלְדֹ֣ות yyōlᵊḏˈôṯ ילד bear אֹותָ֗ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and עַל־ ʕal- עַל upon אֲבֹותָ֛ם ʔᵃvôṯˈām אָב father הַ ha הַ the מֹּולִדִ֥ים mmôliḏˌîm ילד bear אֹותָ֖ם ʔôṯˌām אֵת [object marker] בָּ bā בְּ in † הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
16:3. quia haec dicit Dominus super filios et filias qui generantur in loco isto et super matres eorum quae genuerunt eos et super patres eorum de quorum stirpe sunt nati in terra hacFor thus saith the Lord concerning the sons and daughters, that are born in this place, and concerning their mothers that bore them: and concerning their fathers, of whom they were born in this land:
3. For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land:
16:3. For thus says the Lord concerning the sons and daughters who are conceived in this place, and concerning their mothers who give birth to them, and concerning their fathers, from whose stock they have been born in this land:
16:3. For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land;
For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land:

16:3 Ибо так говорит Господь о сыновьях и дочерях, которые родятся на месте сем, и о матерях их, которые родят их, и об отцах их, которые произведут их на сей земле:
16:3
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
περὶ περι about; around
τῶν ο the
υἱῶν υιος son
καὶ και and; even
περὶ περι about; around
τῶν ο the
θυγατέρων θυγατηρ daughter
τῶν ο the
γεννωμένων γενναω father; born
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
καὶ και and; even
περὶ περι about; around
τῶν ο the
μητέρων μητηρ mother
αὐτῶν αυτος he; him
τῶν ο the
τετοκυιῶν τικτω give birth; produce
αὐτοὺς αυτος he; him
καὶ και and; even
περὶ περι about; around
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
τῶν ο the
γεγεννηκότων γενναω father; born
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
γῇ γη earth; land
ταύτῃ ουτος this; he
16:3
כִּי־ kî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
הַ ha הַ the
בָּנִים֙ bbānîm בֵּן son
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
בָּנֹ֔ות bbānˈôṯ בַּת daughter
הַ ha הַ the
יִּלֹּודִ֖ים yyillôḏˌîm יִלֹּוד new-born
בַּ ba בְּ in
הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
אִמֹּתָ֞ם ʔimmōṯˈām אֵם mother
הַ ha הַ the
יֹּלְדֹ֣ות yyōlᵊḏˈôṯ ילד bear
אֹותָ֗ם ʔôṯˈām אֵת [object marker]
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֲבֹותָ֛ם ʔᵃvôṯˈām אָב father
הַ ha הַ the
מֹּולִדִ֥ים mmôliḏˌîm ילד bear
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
בָּ בְּ in
הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
16:3. quia haec dicit Dominus super filios et filias qui generantur in loco isto et super matres eorum quae genuerunt eos et super patres eorum de quorum stirpe sunt nati in terra hac
For thus saith the Lord concerning the sons and daughters, that are born in this place, and concerning their mothers that bore them: and concerning their fathers, of whom they were born in this land:
16:3. For thus says the Lord concerning the sons and daughters who are conceived in this place, and concerning their mothers who give birth to them, and concerning their fathers, from whose stock they have been born in this land:
16:3. For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:3: The times were such that for "the present distress" it was wise for all to abstain from marriage Co1 7:26; Mat 24:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: thus saith: Jer 16:5, Jer 16:9
John Gill
16:3 For thus saith the Lord concerning the sons and concerning the daughters that are born in this place,..... This is a reason given why the prophet should not have, and why he should not be desirous to have, sons and daughters in such a place and country, devoted to destruction:
and concerning their mothers that bare them, and concerning their fathers that begat them in this land: the land of Judea; which shows what is meant by the place before mentioned; both the one and the other, parents and children, should die there; this is what was determined by the Lord concerning them; and therefore it could not be a desirable thing for a man to have wife and children, whom he must part with in such an uncomfortable manner, as is after described; and to show the certainty of which the prophet is forbid to do as above.
16:416:4: Ծիւրեալ ախտիւ մեռցին. մի՛ կոծեսցին եւ մի՛ թաղեսցին, այլ խայտառա՛կ եղիցին ընդ երեսս երկրի. սրո՛վ անկցին եւ սովով սպառեսցին. եւ եղիցին դիակունք նոցա ՚ի կերակուր թռչնոց երկնից եւ գազանաց երկրի[11194]։ [11194] Ոմանք. Սրով մեռցին. եւ սովով։ Ուր Ոսկան. սովու սպա՛՛։
4 «Նրանք հիւանդութեամբ պիտի հիւծուեն ու մեռնեն. լաց ու կոծի չեն արժանանալու եւ ոչ էլ թաղման, այլ երկրի երեսին պիտի խայտառակուեն[73]. սրով պիտի ընկնեն ու սովից սպառուեն, իսկ նրանց դիակները երկնքի թռչուններին եւ երկրի գազաններին կեր պիտի դառնան»:[73] 73. Եբրայերէն՝ աղբի պէս պիտի լինեն:
4 ‘Անոնք մահառիթ հիւանդութիւններով պիտի մեռնին։Անոնց համար սուգ պիտի չբռնուի ու անոնք պիտի չթաղուին։Երկրի երեսին վրայ աղբի պէս պիտի ըլլան։Սուրով ու սովով պիտի հատնին։Անոնց դիակները երկնքի թռչուններուն Ու երկրի գազաններուն կերակուր պիտի ըլլան’»։
Ծիւրեալ ախտիւ մեռցին, մի՛ կոծեսցին եւ մի՛ թաղեսցին, [284]այլ խայտառակ`` եղիցին ընդ երեսս երկրի. սրով անկցին եւ սովով սպառեսցին. եւ եղիցին դիակունք նոցա ի կերակուր թռչնոց երկնից եւ գազանաց երկրի:

16:4: Ծիւրեալ ախտիւ մեռցին. մի՛ կոծեսցին եւ մի՛ թաղեսցին, այլ խայտառա՛կ եղիցին ընդ երեսս երկրի. սրո՛վ անկցին եւ սովով սպառեսցին. եւ եղիցին դիակունք նոցա ՚ի կերակուր թռչնոց երկնից եւ գազանաց երկրի[11194]։
[11194] Ոմանք. Սրով մեռցին. եւ սովով։ Ուր Ոսկան. սովու սպա՛՛։
4 «Նրանք հիւանդութեամբ պիտի հիւծուեն ու մեռնեն. լաց ու կոծի չեն արժանանալու եւ ոչ էլ թաղման, այլ երկրի երեսին պիտի խայտառակուեն[73]. սրով պիտի ընկնեն ու սովից սպառուեն, իսկ նրանց դիակները երկնքի թռչուններին եւ երկրի գազաններին կեր պիտի դառնան»:
[73] 73. Եբրայերէն՝ աղբի պէս պիտի լինեն:
4 ‘Անոնք մահառիթ հիւանդութիւններով պիտի մեռնին։Անոնց համար սուգ պիտի չբռնուի ու անոնք պիտի չթաղուին։Երկրի երեսին վրայ աղբի պէս պիտի ըլլան։Սուրով ու սովով պիտի հատնին։Անոնց դիակները երկնքի թռչուններուն Ու երկրի գազաններուն կերակուր պիտի ըլլան’»։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4 тяжкими смертями умрут они и не будут ни оплаканы, ни похоронены; будут навозом на поверхности земли; мечом и голодом будут истреблены, и трупы их будут пищею птицам небесным и зверям земным.
16:4 ἐν εν in θανάτῳ θανατος death νοσερῷ νοσερος die οὐ ου not κοπήσονται κοπτω cut; mourn καὶ και and; even οὐ ου not ταφήσονται θαπτω bury; have a funeral for εἰς εις into; for παράδειγμα παραδειγμα in; on προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land ἔσονται ειμι be καὶ και and; even τοῖς ο the θηρίοις θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even τοῖς ο the πετεινοῖς πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐν εν in μαχαίρᾳ μαχαιρα short sword πεσοῦνται πιπτω fall καὶ και and; even ἐν εν in λιμῷ λιμος famine; hunger συντελεσθήσονται συντελεω consummate; finish
16:4 מְמֹותֵ֨י mᵊmôṯˌê מְמֹותִים death תַחֲלֻאִ֜ים ṯaḥᵃluʔˈîm תַּחֲלֻאִים diseases יָמֻ֗תוּ yāmˈuṯû מות die לֹ֤א lˈō לֹא not יִסָּֽפְדוּ֙ yissˈāfᵊḏû ספד lament וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִקָּבֵ֔רוּ yiqqāvˈērû קבר bury לְ lᵊ לְ to דֹ֛מֶן ḏˈōmen דֹּמֶן dung עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil יִֽהְי֑וּ yˈihyˈû היה be וּ û וְ and בַ va בְּ in † הַ the חֶ֤רֶב ḥˈerev חֶרֶב dagger וּ û וְ and בָֽ vˈā בְּ in † הַ the רָעָב֙ rāʕˌāv רָעָב hunger יִכְל֔וּ yiḵlˈû כלה be complete וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be נִבְלָתָם֙ nivlāṯˌām נְבֵלָה corpse לְ lᵊ לְ to מַאֲכָ֔ל maʔᵃḵˈāl מַאֲכָל food לְ lᵊ לְ to עֹ֥וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וּ û וְ and לְ lᵊ לְ to בֶהֱמַ֥ת vehᵉmˌaṯ בְּהֵמָה cattle הָ hā הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
16:4. mortibus aegrotationum morientur non plangentur et non sepelientur in sterquilinium super faciem terrae erunt et gladio et fame consumentur et erit cadaver eorum in escam volatilibus caeli et bestiis terraeThey shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the earth: and they shall be consumed with the sword, and with famine: and their carcasses shall be meat for the fowls of the air, and for the beasts of the earth.
4. They shall die of grievous deaths; they shalt not be lamented, neither shall they be buried; they shall be as dung upon the face of the ground: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth.
16:4. They will die from grievous mortal illnesses. They will not be mourned, and they will not be buried. They will be like manure on the face of the earth. And they will be consumed by sword and by famine. And their dead bodies will be food for the birds of the air and the beasts of the land.”
16:4. They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; [but] they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth.
They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; [but] they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth:

16:4 тяжкими смертями умрут они и не будут ни оплаканы, ни похоронены; будут навозом на поверхности земли; мечом и голодом будут истреблены, и трупы их будут пищею птицам небесным и зверям земным.
16:4
ἐν εν in
θανάτῳ θανατος death
νοσερῷ νοσερος die
οὐ ου not
κοπήσονται κοπτω cut; mourn
καὶ και and; even
οὐ ου not
ταφήσονται θαπτω bury; have a funeral for
εἰς εις into; for
παράδειγμα παραδειγμα in; on
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
ἔσονται ειμι be
καὶ και and; even
τοῖς ο the
θηρίοις θηριον beast
τῆς ο the
γῆς γη earth; land
καὶ και and; even
τοῖς ο the
πετεινοῖς πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐν εν in
μαχαίρᾳ μαχαιρα short sword
πεσοῦνται πιπτω fall
καὶ και and; even
ἐν εν in
λιμῷ λιμος famine; hunger
συντελεσθήσονται συντελεω consummate; finish
16:4
מְמֹותֵ֨י mᵊmôṯˌê מְמֹותִים death
תַחֲלֻאִ֜ים ṯaḥᵃluʔˈîm תַּחֲלֻאִים diseases
יָמֻ֗תוּ yāmˈuṯû מות die
לֹ֤א lˈō לֹא not
יִסָּֽפְדוּ֙ yissˈāfᵊḏû ספד lament
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִקָּבֵ֔רוּ yiqqāvˈērû קבר bury
לְ lᵊ לְ to
דֹ֛מֶן ḏˈōmen דֹּמֶן dung
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
יִֽהְי֑וּ yˈihyˈû היה be
וּ û וְ and
בַ va בְּ in
הַ the
חֶ֤רֶב ḥˈerev חֶרֶב dagger
וּ û וְ and
בָֽ vˈā בְּ in
הַ the
רָעָב֙ rāʕˌāv רָעָב hunger
יִכְל֔וּ yiḵlˈû כלה be complete
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
נִבְלָתָם֙ nivlāṯˌām נְבֵלָה corpse
לְ lᵊ לְ to
מַאֲכָ֔ל maʔᵃḵˈāl מַאֲכָל food
לְ lᵊ לְ to
עֹ֥וף ʕˌôf עֹוף birds
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וּ û וְ and
לְ lᵊ לְ to
בֶהֱמַ֥ת vehᵉmˌaṯ בְּהֵמָה cattle
הָ הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
16:4. mortibus aegrotationum morientur non plangentur et non sepelientur in sterquilinium super faciem terrae erunt et gladio et fame consumentur et erit cadaver eorum in escam volatilibus caeli et bestiis terrae
They shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the earth: and they shall be consumed with the sword, and with famine: and their carcasses shall be meat for the fowls of the air, and for the beasts of the earth.
16:4. They will die from grievous mortal illnesses. They will not be mourned, and they will not be buried. They will be like manure on the face of the earth. And they will be consumed by sword and by famine. And their dead bodies will be food for the birds of the air and the beasts of the land.”
16:4. They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; [but] they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:4: They shall die of grievous deaths - All prematurely; see Jer 14:16.
As dung upon the face of the earth - See Jer 8:2.
Be meat for the fowls - See Jer 7:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: die: Jer 14:16, Jer 15:2, Jer 15:3; Psa 78:64
not: Jer 16:5-7, Jer 22:18, Jer 25:33; Amo 6:9, Amo 6:10
neither: Jer 7:33, Jer 22:19, Jer 36:30; Psa 79:2, Psa 79:3
as dung: Jer 8:1-3, Jer 9:22, Jer 25:33; Kg1 14:10, Kg1 14:11, Kg1 21:23, Kg1 21:24; Kg2 9:10, Kg2 9:36, Kg2 9:37; Psa 83:10; Isa 5:25; Zep 1:17
consumed: Jer 14:15, Jer 34:17, Jer 44:12, Jer 44:27; Eze 5:12
meat: Jer 34:20; Psa 79:2; Isa 18:6; Eze 39:17-20; Rev 19:17, Rev 19:18
John Gill
16:4 They shall die of grievous deaths,.... Such as the sword, famine, and pestilence. The Targum particularly adds famine. It may be rendered, "deaths of diseases, or sicknesses" (u); such as are brought on by long sickness and lingering distempers; by which a man consumes gradually, as by famine, and is not snatched away at once; and which are very grievous to bear.
They shall not be lamented, neither shall they be buried; which two offices are usually done to the dead by their surviving relations; who mourn for them, and express their grief by various gestures, and which especially were used by the eastern nations; and take care that they have a decent burial: but neither of these would now be, which is mentioned as an aggravation of the calamity; that not only the deaths they should die of would be grievous ones, but after death no regard would be shown them; and that either because there would be none to do these things for them; or they would be so much taken up in providing for their own safety, and so much in concern for their own preservation, that they would not be at leisure to attend to the above things:
but they shall be as dung upon the face of the earth; lie and rot there, and be dung to the earth; which would be a just retaliation, for their filthy and abominable actions committed in the land:
and they shall be consumed by the sword, and by famine; the grievous deaths before mentioned; the sword without, and the famine within; the one more sudden, and at once, the other more lingering; and therefore may be more especially designed by the death of lingering sicknesses referred to:
and their carcasses shall be meat for the fowls of heaven, and for the beasts of the earth; lying unburied; see Jer 7:33.
(u) "mortibus aegrotationum", V. L. Pagninus, Montanus, "aegritudium", Munster, Vatablus; "mortibus morborum", Schmidt. So Stockius, p. 340, 597, who restrains it to the death of individuals by the pestilence.
Robert Jamieson, A. R. Fausset and David Brown
16:4 grievous deaths--rather, "deadly diseases" (Jer 15:2).
not . . . lamented--so many shall be the slain (Jer 22:18).
dung-- (Ps 83:10).
16:516:5: Ա՛յսպէս ասէ Տէր. Յաշխարումն նոցա մի՛ մտանիցես, եւ ՚ի կոծ նոցա մի՛ երթիցես, եւ սուգ ՚ի վերայ նոցա մի՛ առնուցուս. զի ՚ի բա՛ց արարի զխաղաղութիւն իմ ՚ի ժողովրդենէն յայնմանէ՝ ասէ Տէր. եւ զողորմութիւնս եւ զգթութիւնս։
5 Այսպէս է ասում Տէրը. «Նրանց համար լաց մի՛ լինիր, նրանց համար ողբ ու կոծի մի՛ գնա եւ ոչ էլ նրանց վրայ սուգ պահիր, որովհետեւ իմ խաղաղութիւնը, ողորմութիւնն ու գթութիւնը յետ եմ վերցրել այդ ժողովրդից, - ասում է Տէրը:
5 Քանզի Տէրը այսպէս կ’ըսէ.«Սուգի տուն մի՛ մտներ ու լալու մի՛ երթար, Անոնց համար մի՛ ողբար, Վասն զի այս ժողովուրդէն վերցուցի իմ խաղաղութիւնս, Ողորմութիւնս ու գթութիւնս։
Այսպէս ասէ Տէր. Յաշխարումն նոցա մի՛ մտանիցես, եւ ի կոծ նոցա մի՛ երթիցես, եւ սուգ ի վերայ նոցա մի՛ առնուցուս. զի ի բաց արարի զխաղաղութիւն իմ ի ժողովրդենէն յայնմանէ, ասէ Տէր, եւ զողորմութիւնս եւ զգթութիւնս:

16:5: Ա՛յսպէս ասէ Տէր. Յաշխարումն նոցա մի՛ մտանիցես, եւ ՚ի կոծ նոցա մի՛ երթիցես, եւ սուգ ՚ի վերայ նոցա մի՛ առնուցուս. զի ՚ի բա՛ց արարի զխաղաղութիւն իմ ՚ի ժողովրդենէն յայնմանէ՝ ասէ Տէր. եւ զողորմութիւնս եւ զգթութիւնս։
5 Այսպէս է ասում Տէրը. «Նրանց համար լաց մի՛ լինիր, նրանց համար ողբ ու կոծի մի՛ գնա եւ ոչ էլ նրանց վրայ սուգ պահիր, որովհետեւ իմ խաղաղութիւնը, ողորմութիւնն ու գթութիւնը յետ եմ վերցրել այդ ժողովրդից, - ասում է Տէրը:
5 Քանզի Տէրը այսպէս կ’ըսէ.«Սուգի տուն մի՛ մտներ ու լալու մի՛ երթար, Անոնց համար մի՛ ողբար, Վասն զի այս ժողովուրդէն վերցուցի իմ խաղաղութիւնս, Ողորմութիւնս ու գթութիւնս։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5 Ибо так говорит Господь: не входи в дом сетующих и не ходи плакать и жалеть с ними; ибо Я отнял от этого народа, говорит Господь, мир Мой и милость и сожаление.
16:5 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master μὴ μη not εἰσέλθῃς εισερχομαι enter; go in εἰς εις into; for θίασον θιασος he; him καὶ και and; even μὴ μη not πορευθῇς πορευομαι travel; go τοῦ ο the κόψασθαι κοπτω cut; mourn καὶ και and; even μὴ μη not πενθήσῃς πενθεω sad αὐτούς αυτος he; him ὅτι οτι since; that ἀφέστακα αφιστημι distance; keep distance τὴν ο the εἰρήνην ειρηνη peace μου μου of me; mine ἀπὸ απο from; away τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he
16:5 כִּֽי־ kˈî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not תָּבֹוא֙ tāvô בוא come בֵּ֣ית bˈêṯ בַּיִת house מַרְזֵ֔חַ marzˈēₐḥ מַרְזֵחַ banquet וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּלֵ֣ךְ tēlˈēḵ הלך walk לִ li לְ to סְפֹּ֔וד sᵊppˈôḏ ספד lament וְ wᵊ וְ and אַל־ ʔal- אַל not תָּנֹ֖ד tānˌōḏ נוד waver לָהֶ֑ם lāhˈem לְ to כִּֽי־ kˈî- כִּי that אָסַ֨פְתִּי ʔāsˌaftî אסף gather אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹומִ֜י šᵊlômˈî שָׁלֹום peace מֵ mē מִן from אֵ֨ת ʔˌēṯ אֵת together with הָ hā הַ the עָ֤ם־ ʕˈām- עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the רַחֲמִֽים׃ raḥᵃmˈîm רַחֲמִים compassion
16:5. haec enim dicit Dominus ne ingrediaris domum convivii neque vadas ad plangendum neque consoleris eos quia abstuli pacem meam a populo isto dicit Dominus misericordiam et miserationesFor thus saith the Lord: Enter not into the house of feasting, neither go thou to mourn, nor to comfort them: because I have taken away my peace from this people, saith the Lord, my mercy and commiserations.
5. For thus saith the LORD, Enter not into the house of mourning, neither go to lament, neither bemoan them: for I have taken away my peace from this people, saith the LORD, even lovingkindness and tender mercies.
16:5. For thus says the Lord: “You shall not enter the house of feasting, and you shall not go to mourn or to console them. For I have taken away from this people, says the Lord, my peace, my mercy, and my pity.
16:5. For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, [even] lovingkindness and mercies.
For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, [even] lovingkindness and mercies:

16:5 Ибо так говорит Господь: не входи в дом сетующих и не ходи плакать и жалеть с ними; ибо Я отнял от этого народа, говорит Господь, мир Мой и милость и сожаление.
16:5
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
μὴ μη not
εἰσέλθῃς εισερχομαι enter; go in
εἰς εις into; for
θίασον θιασος he; him
καὶ και and; even
μὴ μη not
πορευθῇς πορευομαι travel; go
τοῦ ο the
κόψασθαι κοπτω cut; mourn
καὶ και and; even
μὴ μη not
πενθήσῃς πενθεω sad
αὐτούς αυτος he; him
ὅτι οτι since; that
ἀφέστακα αφιστημι distance; keep distance
τὴν ο the
εἰρήνην ειρηνη peace
μου μου of me; mine
ἀπὸ απο from; away
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
16:5
כִּֽי־ kˈî- כִּי that
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
תָּבֹוא֙ tāvô בוא come
בֵּ֣ית bˈêṯ בַּיִת house
מַרְזֵ֔חַ marzˈēₐḥ מַרְזֵחַ banquet
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּלֵ֣ךְ tēlˈēḵ הלך walk
לִ li לְ to
סְפֹּ֔וד sᵊppˈôḏ ספד lament
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תָּנֹ֖ד tānˌōḏ נוד waver
לָהֶ֑ם lāhˈem לְ to
כִּֽי־ kˈî- כִּי that
אָסַ֨פְתִּי ʔāsˌaftî אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹומִ֜י šᵊlômˈî שָׁלֹום peace
מֵ מִן from
אֵ֨ת ʔˌēṯ אֵת together with
הָ הַ the
עָ֤ם־ ʕˈām- עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
רַחֲמִֽים׃ raḥᵃmˈîm רַחֲמִים compassion
16:5. haec enim dicit Dominus ne ingrediaris domum convivii neque vadas ad plangendum neque consoleris eos quia abstuli pacem meam a populo isto dicit Dominus misericordiam et miserationes
For thus saith the Lord: Enter not into the house of feasting, neither go thou to mourn, nor to comfort them: because I have taken away my peace from this people, saith the Lord, my mercy and commiserations.
16:5. For thus says the Lord: “You shall not enter the house of feasting, and you shall not go to mourn or to console them. For I have taken away from this people, says the Lord, my peace, my mercy, and my pity.
16:5. For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, [even] lovingkindness and mercies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:5: Enter not into the house of mourning - The public calamities are too great to permit individual losses to come into consideration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: Enter: Jer 16:6, Jer 16:7; Eze 24:16-23
mourning: or, mourning feast
I have: Jer 15:1-4; Deu 31:17; Ch2 15:5, Ch2 15:6; Isa 27:11; Zac 8:10; Rev 6:4
Carl Friedrich Keil and Franz Delitzsch
16:5
The command not to go into a house of mourning (מרזח, loud crying, cry of lament for one dead, see on Amos 6:7), not to show sympathy with the survivors, is explained by the Lord in the fearfully solemn saying: I withdraw from this people my peace, grace, and mercy. שׁלום is not "the inviolateness of the relation between me and my people" (Graf), but the pace of God which rested on Judah, the source of its well-being, of its life and prosperity, and which showed itself to the sinful race in the extension to them of grace and mercy. The consequence of the withdrawal of this peace is the death of great and small in such multitudes that they can neither be buried nor mourned for (Jer 16:6). התגּדד, but one's self, is used in Deut 14:1 for נתן שׂרט, to make cuts in the body, Lev 19:28; and קרח, Niph., to crop one's self bald, acc. to Deut 14:1, to shave a bare place on the front part of the head above the eyes. These are two modes of expressing passionate mourning for the dead which were forbidden to the Israelites in the law, yet which remained in use among the people, see on Lev 19:28 and Deut 14:1. להם, for them, in honour of the dead.
Geneva 1599
16:5 For thus saith the LORD, (b) Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, [even] lovingkindness and mercies.
(b) Signifying that the affliction would be so great that one would not have leisure to comfort another.
John Gill
16:5 For thus saith the Lord, enter not into the house of mourning,.... On account of his dead relations or neighbours; since they were taken away from the evil to come, and therefore no occasion to mourn for them: moreover, this was to show the certainty of what is before and after said; that, at the time of the general calamity predicted, there would be no lamentation made for the dead. R. Joseph Kimchi says the word here used signifies, in the Arabic (w) language, a lifting of the voice, either for weeping, or for joy (x); and Jarchi, out of the ancient book Siphri, interprets it a "feast"; and it is rendered a "banquet" in Amos 6:7, and so may here design a mourning feast, such as were used at funerals, called by the Greeks and by the Latins "parentalia", as Jerom observes. Neither go to lament nor bemoan them; neither go to the house of mourning, or the mourning feast; to the houses of the deceased, to condole the surviving relations, and to express sorrow for the dead, by shedding tears, and shaking the head, or by any other gesture or ceremony after mentioned,
For I have taken away my peace from this people, saith the Lord; all peace or prosperity is of God, and therefore called his, and which he can take away from a people when he pleases; and having determined to take it away from this people because of their sins, he is said to have done it, it being as certain as if it was done:
even lovingkindness and mercies; all benefits, which flowed from his favour, love, and mercy, as the whole of their prosperity did.
(w) "magna et vehementi voce praeditus", Golius ex Giggeio, col. 979. (x) So the word is used in the Chaldee language: as Schindler observes in Lex. col. 1722.
John Wesley
16:5 Enter not - Do not go to comfort such as mourn for any relations dead, (for their feastings upon those occasions were upon a consolatory account) those that die are most happy, for I will take away the peace of this people, and deprive them of all my mercy and loving - kindness.
Robert Jamieson, A. R. Fausset and David Brown
16:5 (Ezek 24:17, Ezek 24:22-23).
house of mourning-- (Mk 5:38). Margin, "mourning-feast"; such feasts were usual at funerals. The Hebrew means, in Amos 6:7, the cry of joy at a banquet; here, and Lam 2:19, the cry of sorrow.
16:616:6: Եւ մեռանիցին մեծամեծք եւ փոքունք յերկրին յայնմիկ. մի՛ կոծեսցին, եւ մի՛ ցտեսցին, եւ մի՛ խզեսցին, եւ մի՛ լացցին, եւ մի՛ թաղեսցին[11195]։ [11195] Ոսկան. Մի՛ կոծեսցեն, եւ մի՛ ցետեսցին։
6 Թէ՛ մեծերը եւ թէ՛ փոքրերը պիտի մեռնեն այդ երկրում. նրանց համար չեն կոծելու, նրանց համար արիւնբզիկ չեն լինելու եւ մազերը չեն փետելու. նրանք լացի չեն արժանանալու եւ ոչ էլ թաղման:
6 Այս երկրին մեծերն ու պզտիկները Պիտի մեռնին եւ պիտի չթաղուին, Անոնց համար սուգ պիտի չընեն, Իրենց մարմիններուն վրայ կտրածներ պիտի չընեն, Անոնց համար իրենց մազերը պիտի չփետտեն,
Եւ մեռանիցին մեծամեծք եւ փոքունք յերկրին յայնմիկ. մի՛ կոծեսցին եւ մի՛ ցտեսցին եւ մի՛ խզեսցին եւ մի՛ լացցին եւ մի՛ թաղեսցին:

16:6: Եւ մեռանիցին մեծամեծք եւ փոքունք յերկրին յայնմիկ. մի՛ կոծեսցին, եւ մի՛ ցտեսցին, եւ մի՛ խզեսցին, եւ մի՛ լացցին, եւ մի՛ թաղեսցին[11195]։
[11195] Ոսկան. Մի՛ կոծեսցեն, եւ մի՛ ցետեսցին։
6 Թէ՛ մեծերը եւ թէ՛ փոքրերը պիտի մեռնեն այդ երկրում. նրանց համար չեն կոծելու, նրանց համար արիւնբզիկ չեն լինելու եւ մազերը չեն փետելու. նրանք լացի չեն արժանանալու եւ ոչ էլ թաղման:
6 Այս երկրին մեծերն ու պզտիկները Պիտի մեռնին եւ պիտի չթաղուին, Անոնց համար սուգ պիտի չընեն, Իրենց մարմիններուն վրայ կտրածներ պիտի չընեն, Անոնց համար իրենց մազերը պիտի չփետտեն,
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6 И умрут великие и малые на земле сей; и не будут погребены, и не будут оплакивать их, ни терзать себя, ни стричься ради них.
16:6 οὐ ου not μὴ μη not κόψωνται κοπτω cut; mourn αὐτοὺς αυτος he; him οὐδὲ ουδε not even; neither ἐντομίδας εντομις not μὴ μη not ποιήσωσιν ποιεω do; make καὶ και and; even οὐ ου not ξυρήσονται ξυραω shave
16:6 וּ û וְ and מֵ֨תוּ mˌēṯû מות die גְדֹלִ֧ים ḡᵊḏōlˈîm גָּדֹול great וּ û וְ and קְטַנִּ֛ים qᵊṭannˈîm קָטָן small בָּ bā בְּ in † הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לֹ֣א lˈō לֹא not יִקָּבֵ֑רוּ yiqqāvˈērû קבר bury וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִסְפְּד֣וּ yispᵊḏˈû ספד lament לָהֶ֔ם lāhˈem לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִתְגֹּדַ֔ד yiṯgōḏˈaḏ גדד gather וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִקָּרֵ֖חַ yiqqārˌēₐḥ קרח make bald לָהֶֽם׃ lāhˈem לְ to
16:6. et morientur grandes et parvi in terra ista non sepelientur neque plangentur et non se incident neque calvitium fiet pro eisBoth the great and the little shall die in this land: they shall not be buried nor lamented, and men shall not cut themselves, nor make themselves bald for them.
6. Both great and small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them:
16:6. Both the great and the small will die in this land. They will not be buried, and they will not be mourned. And no one will cut themselves or make themselves bald on their behalf.
16:6. Both the great and the small shall die in this land: they shall not be buried, neither shall [men] lament for them, nor cut themselves, nor make themselves bald for them:
Both the great and the small shall die in this land: they shall not be buried, neither shall [men] lament for them, nor cut themselves, nor make themselves bald for them:

16:6 И умрут великие и малые на земле сей; и не будут погребены, и не будут оплакивать их, ни терзать себя, ни стричься ради них.
16:6
οὐ ου not
μὴ μη not
κόψωνται κοπτω cut; mourn
αὐτοὺς αυτος he; him
οὐδὲ ουδε not even; neither
ἐντομίδας εντομις not
μὴ μη not
ποιήσωσιν ποιεω do; make
καὶ και and; even
οὐ ου not
ξυρήσονται ξυραω shave
16:6
וּ û וְ and
מֵ֨תוּ mˌēṯû מות die
גְדֹלִ֧ים ḡᵊḏōlˈîm גָּדֹול great
וּ û וְ and
קְטַנִּ֛ים qᵊṭannˈîm קָטָן small
בָּ בְּ in
הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לֹ֣א lˈō לֹא not
יִקָּבֵ֑רוּ yiqqāvˈērû קבר bury
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִסְפְּד֣וּ yispᵊḏˈû ספד lament
לָהֶ֔ם lāhˈem לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִתְגֹּדַ֔ד yiṯgōḏˈaḏ גדד gather
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִקָּרֵ֖חַ yiqqārˌēₐḥ קרח make bald
לָהֶֽם׃ lāhˈem לְ to
16:6. et morientur grandes et parvi in terra ista non sepelientur neque plangentur et non se incident neque calvitium fiet pro eis
Both the great and the little shall die in this land: they shall not be buried nor lamented, and men shall not cut themselves, nor make themselves bald for them.
16:6. Both the great and the small will die in this land. They will not be buried, and they will not be mourned. And no one will cut themselves or make themselves bald on their behalf.
16:6. Both the great and the small shall die in this land: they shall not be buried, neither shall [men] lament for them, nor cut themselves, nor make themselves bald for them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Великие и малые — т. е. знатные и простолюдины. — Стричься — точнее, с евр.: делать нарезы на теле (ср. XLI:5; XLVII:5) и потом остригать наголо голову (XLVII:5; Ис. XXII:12). То и другое было воспрещено законом Моисеевым (Лев. XIX:27: и сл. XXI:5), но тем не менее практиковалось у евреев. — Пророку запрещается принимать участие в сетовании той или другой семьи по случаю смерти какого-либо члена этой семьи. Это будет символом того, что скоро не будут оплакивать умерших и даже погребать их за невозможностью это сделать: придется иудеям, оставшимся в живых, думать только о себе…
Adam Clarke: Commentary on the Bible - 1831
16:6: Nor cut themselves - A custom of the heathen forbidden to the Jews, Lev 19:28; Deu 14:1, and which appears now to have prevailed among them; because, having become idolaters, they conformed to all the customs of the heathen. They tore their hair, rent their garments, cut their hands, arms, and faces. These were not only signs of sorrow but were even supposed to give ease to the dead, and appease the angry deities. The Hindoos, on the death of a relation, express their grief by loud lamentations, and not unfrequently bruise themselves in an agony of grief with whatever they can lay hold on.
Albert Barnes: Notes on the Bible - 1834
16:6: Cut themselves ... make themselves bald - Both these practices were strictly forbidden in the Law (marginal references) probably as being pagan customs, but they seem to have remained in common use. By "making bald" is meant shaving a bare patch on the front of the head.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: the great: Jer 13:13; Isa 9:14-17, Isa 24:2; Eze 9:5, Eze 9:6; Amo 6:11; Rev 6:15, Rev 20:12
they: Jer 16:4, Jer 22:18, Jer 22:19
nor cut: Jer 7:29, Jer 41:5, Jer 47:5, Jer 48:37; Lev 19:28; Deu 14:1; Isa 22:12
Geneva 1599
16:6 Both the great and the small shall die in this land: they shall not be buried, neither shall [men] lament for them, (c) nor cut themselves, nor make themselves bald for them:
(c) That is, should not tear their clothes in sign of mourning.
John Gill
16:6 Both the great and the small shall die in this land,.... The nobles as well as the common people, high and low, rich and poor; none shall be exempted from the grievous deaths by the sword, famine, and pestilence.
They shall not be buried, neither shall men lament for them; as before, Jer 16:4, this shall be the common case of them all; the great and the rich shall have no more care and notice taken of them than the poor:
nor cut themselves; their flesh, with their nails, or with knives, to show their grief for the dead, and to alleviate the sorrow of surviving friends, by bearing a part with them:
nor make themselves bald for them; by plucking off the hair of their heads, or by shaving them, and between their eyes; which though forbidden the Jews by the law of God, as being Heathenish customs, yet obtained in the times of Jeremiah, and were usually done; see Deut 14:1.
John Wesley
16:6 Nor cut - Cutting themselves and cutting off their hair, were Pagan customs, which God forbad his own people; but yet it seemed they practised them: but saith God, Men shall die so fast that they shall have no leisure to cut themselves.
Robert Jamieson, A. R. Fausset and David Brown
16:6 cut themselves--indicating extravagant grief (Jer 41:5; Jer 47:5), prohibited by the law (Lev 19:28).
bald-- (Jer 7:29; Is 22:12).
16:716:7: Եւ մի՛ բեկցի հաց սգոյ նոցա ՚ի մխիթարութիւն ՚ի վերայ մեռելոյ. եւ մի՛ արբուսցեն բաժակ մխիթարութեան ՚ի վերայ հօր եւ մօր իւրոյ[11196]։ [11196] Ոմանք. ՚Ի վերայ մեռելոց... ՚ի վերայ հօր իւրոյ եւ մօր։
7 Նրանց սգոյ հացը մեռնողի վրայ մխիթարութեան համար կտրող չի լինելու, եւ ոչ էլ նրա հօր ու մօր յիշատակին մխիթարութեան բաժակ են խմելու:
7 Մեռելի մը վրայով մխիթարութեան համար Սուգի հաց պիտի չբաժնեն, Անոնց հայրերուն ու մայրերուն համար Մխիթարութեան բաժակը անոնց պիտի չխմցնեն։
Եւ մի՛ բեկցի հաց սգոյ նոցա ի մխիթարութիւն ի վերայ մեռելոյ, եւ մի՛ արբուսցեն բաժակ մխիթարութեան ի վերայ հօր եւ մօր իւրոյ:

16:7: Եւ մի՛ բեկցի հաց սգոյ նոցա ՚ի մխիթարութիւն ՚ի վերայ մեռելոյ. եւ մի՛ արբուսցեն բաժակ մխիթարութեան ՚ի վերայ հօր եւ մօր իւրոյ[11196]։
[11196] Ոմանք. ՚Ի վերայ մեռելոց... ՚ի վերայ հօր իւրոյ եւ մօր։
7 Նրանց սգոյ հացը մեռնողի վրայ մխիթարութեան համար կտրող չի լինելու, եւ ոչ էլ նրա հօր ու մօր յիշատակին մխիթարութեան բաժակ են խմելու:
7 Մեռելի մը վրայով մխիթարութեան համար Սուգի հաց պիտի չբաժնեն, Անոնց հայրերուն ու մայրերուն համար Մխիթարութեան բաժակը անոնց պիտի չխմցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7 И не будут преломлять для них хлеб в печали, в утешение об умершем; и не подадут им чаши утешения, чтобы пить по отце их и матери их.
16:7 καὶ και and; even οὐ ου not μὴ μη not κλασθῇ κλαω break ἄρτος αρτος bread; loaves ἐν εν in πένθει πενθος sadness αὐτῶν αυτος he; him εἰς εις into; for παράκλησιν παρακλησις counseling; summons ἐπὶ επι in; on τεθνηκότι θνησκω die; departed οὐ ου not ποτιοῦσιν ποτιζω give a drink; water αὐτὸν αυτος he; him ποτήριον ποτηριον cup εἰς εις into; for παράκλησιν παρακλησις counseling; summons ἐπὶ επι in; on πατρὶ πατηρ father καὶ και and; even μητρὶ μητηρ mother αὐτοῦ αυτος he; him
16:7 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִפְרְס֥וּ yifrᵊsˌû פרס break לָהֶ֛ם lāhˈem לְ to עַל־ ʕal- עַל upon אֵ֖בֶל ʔˌēvel אֵבֶל mourning rites לְ lᵊ לְ to נַחֲמֹ֣ו naḥᵃmˈô נחם repent, console עַל־ ʕal- עַל upon מֵ֑ת mˈēṯ מות die וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַשְׁק֤וּ yašqˈû שׁקה give drink אֹותָם֙ ʔôṯˌām אֵת [object marker] כֹּ֣וס kˈôs כֹּוס cup תַּנְחוּמִ֔ים tanḥûmˈîm תַּנְחוּמִים consolation עַל־ ʕal- עַל upon אָבִ֖יו ʔāvˌiʸw אָב father וְ wᵊ וְ and עַל־ ʕal- עַל upon אִמֹּֽו׃ ʔimmˈô אֵם mother
16:7. et non frangent inter eos lugenti panem ad consolandum super mortuo et non dabunt eis potum calicis ad consolandum super patre suo et matreAnd they shall not break bread among them to him that mourneth, to comfort him for the dead: neither shall they give them for their father and mother.
7. neither shall men break for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother.
16:7. And they will not break bread among themselves for the sake of him who mourns, so as to console him over the dead. And they will not give them a chalice to drink, so as to console them over their father and mother.
16:7. Neither shall [men] tear [themselves] for them in mourning, to comfort them for the dead; neither shall [men] give them the cup of consolation to drink for their father or for their mother.
Neither shall [men] tear [themselves] for them in mourning, to comfort them for the dead; neither shall [men] give them the cup of consolation to drink for their father or for their mother:

16:7 И не будут преломлять для них хлеб в печали, в утешение об умершем; и не подадут им чаши утешения, чтобы пить по отце их и матери их.
16:7
καὶ και and; even
οὐ ου not
μὴ μη not
κλασθῇ κλαω break
ἄρτος αρτος bread; loaves
ἐν εν in
πένθει πενθος sadness
αὐτῶν αυτος he; him
εἰς εις into; for
παράκλησιν παρακλησις counseling; summons
ἐπὶ επι in; on
τεθνηκότι θνησκω die; departed
οὐ ου not
ποτιοῦσιν ποτιζω give a drink; water
αὐτὸν αυτος he; him
ποτήριον ποτηριον cup
εἰς εις into; for
παράκλησιν παρακλησις counseling; summons
ἐπὶ επι in; on
πατρὶ πατηρ father
καὶ και and; even
μητρὶ μητηρ mother
αὐτοῦ αυτος he; him
16:7
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִפְרְס֥וּ yifrᵊsˌû פרס break
לָהֶ֛ם lāhˈem לְ to
עַל־ ʕal- עַל upon
אֵ֖בֶל ʔˌēvel אֵבֶל mourning rites
לְ lᵊ לְ to
נַחֲמֹ֣ו naḥᵃmˈô נחם repent, console
עַל־ ʕal- עַל upon
מֵ֑ת mˈēṯ מות die
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַשְׁק֤וּ yašqˈû שׁקה give drink
אֹותָם֙ ʔôṯˌām אֵת [object marker]
כֹּ֣וס kˈôs כֹּוס cup
תַּנְחוּמִ֔ים tanḥûmˈîm תַּנְחוּמִים consolation
עַל־ ʕal- עַל upon
אָבִ֖יו ʔāvˌiʸw אָב father
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אִמֹּֽו׃ ʔimmˈô אֵם mother
16:7. et non frangent inter eos lugenti panem ad consolandum super mortuo et non dabunt eis potum calicis ad consolandum super patre suo et matre
And they shall not break bread among them to him that mourneth, to comfort him for the dead: neither shall they give them for their father and mother.
16:7. And they will not break bread among themselves for the sake of him who mourns, so as to console him over the dead. And they will not give them a chalice to drink, so as to console them over their father and mother.
16:7. Neither shall [men] tear [themselves] for them in mourning, to comfort them for the dead; neither shall [men] give them the cup of consolation to drink for their father or for their mother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: В осиротевшую семью, после похорон отца семейства, друзья присылали хлеб и вино, для подкрепления сил хоронивших умершего и в это время, конечно, не вкушавших пищи (Притч. XXXI:6).
Albert Barnes: Notes on the Bible - 1834
16:7: Tear themselves - Better as in the margin; "break broad for them." It was customary upon the death of a relative to fast, and for the friends and neighbors after a decent delay to come and comfort the mourner, and urge food upon him Sa2 12:17; food was also distributed at funerals to the mourners, and to the poor.
Cup of consolation - Marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: tear themselves: or, break bread, Deu 26:14; Job 42:11; Eze 24:17; Hos 9:4
cup: Pro 31:6, Pro 31:7
Carl Friedrich Keil and Franz Delitzsch
16:7
פּרס, as in Is 58:7, for פּרשׂ, Lam 4:4, break, sc. the bread (cf. Isa. l.c.) for mourning, and to give to drink the cup of comfort, does not refer to the meals which were held in the house of mourning upon occasion of a death after the interment, for this custom cannot be proved of the Israelites in Old Testament times, and is not strictly demanded by the words of the verse. To break bread to any one does not mean to hold a feast with him, but to bestow a gift of bread upon him; cf. Is 58:7. Correspondingly, to give to drink, does not here mean to drink to one's health at a feast, but only to present with wine to drink. The words refer to the custom of sending bread and wine for refreshment into the house of the surviving relatives of one dead, to comfort them in their sorrow; cf. 2Kings 3:35; 2Kings 12:16., and the remarks on Ezek 24:17. The singular suffixes on לנחמו, אביו, and אמּו, alongside of the plurals להם and אותם, are to be taken distributively of every one who is to be comforted upon occasion of a death in his house; and להם is not to be changed, as by J. D. Mich. and Hitz., into לחם.
Geneva 1599
16:7 Neither shall [men] tear [themselves] for them in mourning, to comfort them for the dead; neither shall [men] give them the (d) cup of consolation to drink for their father or for their mother.
(d) For in these great extremities all consolation and comfort will be in vain.
John Gill
16:7 Neither shall men tear themselves,.... Either their flesh, or their clothes: or, "stretch out" (y); that is, their hands, and clap them together, and wring them, as persons in great distress do: or "divide", or "break", or "deal unto them" (z); that is, bread, as at their funeral feasts. Thus the Septuagint version, neither shall bread be broken in their mourning; and to the same sense the Targum; so the word is used in Is 63:7, a practice that obtained among the Heathens; see Deut 26:14 and now with the Jews, as it seems: which they did
for them in mourning, to comfort them for the dead; they used to carry or send food to the surviving relations, and went and ate with them, in order to comfort them for the loss of their friends; but this now would not be done, not because an Heathenish custom, but because they would have no heart nor leisure for it: see Ezek 24:17.
Neither shall men give them the cup of consolation to drink for their father or for their mother: not give them a cup of good liquor to comfort and cheer their spirits, overwhelmed with sorrow, on account of the death of a father or mother; which was wont to be done, but now should be omitted; the calamity would be so great, and so universal, that there would be none to do such offices as these; see Prov 31:6.
(y) "et non expandent, sub. manus suas", Vatablus, Montanus; "extendent", Pagninus, Calvin. So Kimchi and Ben Melech. (z) "Non divident", Tigurine version; "neque impertientur, sub. cibum", Junius & Tremellius; "partientur panem", Piscator; "neque cibum dabunt", Schmidt. So Jarchi, Joseph Kimchi, and Abarbinel.
John Wesley
16:7 Deal bread - It was a custom among them, when they had any friend, that had lost his relations, to send them some meat (for among the Hebrews all things they ate were called bread) and then to go and sup with them, and speak comfortably to them. The cup - They were also wont to send wine, that they might forget their sorrows; this is called, The cup of consolation.
Robert Jamieson, A. R. Fausset and David Brown
16:7 tear themselves--rather, "break bread," namely, that eaten at the funeral-feast (Deut 26:14; Job 42:11; Ezek 24:17; Hos 9:4). "Bread" is to be supplied, as in Lam 4:4; compare "take" (food) (Gen 42:33).
give . . . cup of consolation . . . for . . . father--It was the Oriental custom for friends to send viands and wine (the "cup of consolation") to console relatives in mourning-feasts, for example, to children upon the death of a "father" or "mother."
16:816:8: ՚Ի տուն ըմպելեաց մի՛ մտանիցես նստել ընդ նոսա՝ ուտե՛լ եւ ըմպել։
8 Նրանց հետ կերուխումի նստելու համար խնջոյքի տուն մի՛ մտնիր».
8 Կոչունքի տուն ալ մի՛ մտներ, Որ անոնց հետ նստիս ուտելու եւ խմելու համար»։
Ի տուն ըմպելեաց մի՛ մտանիցես նստել ընդ նոսա` ուտել եւ ըմպել:

16:8: ՚Ի տուն ըմպելեաց մի՛ մտանիցես նստել ընդ նոսա՝ ուտե՛լ եւ ըմպել։
8 Նրանց հետ կերուխումի նստելու համար խնջոյքի տուն մի՛ մտնիր».
8 Կոչունքի տուն ալ մի՛ մտներ, Որ անոնց հետ նստիս ուտելու եւ խմելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8 Не ходи также и в дом пиршества, чтобы сидеть с ними, есть и пить;
16:8 εἰς εις into; for οἰκίαν οικια house; household πότου ποτον not εἰσελεύσῃ εισερχομαι enter; go in συγκαθίσαι συγκαθιζω sit down together / with μετ᾿ μετα with; amid αὐτῶν αυτος he; him τοῦ ο the φαγεῖν φαγω swallow; eat καὶ και and; even πιεῖν πινω drink
16:8 וּ û וְ and בֵית־ vêṯ- בַּיִת house מִשְׁתֶּ֥ה mištˌeh מִשְׁתֶּה drinking לֹא־ lō- לֹא not תָבֹ֖וא ṯāvˌô בוא come לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit אֹותָ֑ם ʔôṯˈām אֵת [object marker] לֶ le לְ to אֱכֹ֖ל ʔᵉḵˌōl אכל eat וְ wᵊ וְ and לִ li לְ to שְׁתֹּֽות׃ ס šᵊttˈôṯ . s שׁתה drink
16:8. et domum convivii non ingredieris ut sedeas cum eis et comedas et bibasAnd do not thou go into the house of feasting, to sit with them, and to eat and drink:
8. And thou shalt not go into the house of feasting to sit with them, to eat and to drink.
16:8. And so, you shall not enter the house of feasting, so as to sit with them, and to eat and drink.”
16:8. Thou shalt not also go into the house of feasting, to sit with them to eat and to drink.
Thou shalt not also go into the house of feasting, to sit with them to eat and to drink:

16:8 Не ходи также и в дом пиршества, чтобы сидеть с ними, есть и пить;
16:8
εἰς εις into; for
οἰκίαν οικια house; household
πότου ποτον not
εἰσελεύσῃ εισερχομαι enter; go in
συγκαθίσαι συγκαθιζω sit down together / with
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
τοῦ ο the
φαγεῖν φαγω swallow; eat
καὶ και and; even
πιεῖν πινω drink
16:8
וּ û וְ and
בֵית־ vêṯ- בַּיִת house
מִשְׁתֶּ֥ה mištˌeh מִשְׁתֶּה drinking
לֹא־ lō- לֹא not
תָבֹ֖וא ṯāvˌô בוא come
לָ לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
לֶ le לְ to
אֱכֹ֖ל ʔᵉḵˌōl אכל eat
וְ wᵊ וְ and
לִ li לְ to
שְׁתֹּֽות׃ ס šᵊttˈôṯ . s שׁתה drink
16:8. et domum convivii non ingredieris ut sedeas cum eis et comedas et bibas
And do not thou go into the house of feasting, to sit with them, and to eat and drink:
16:8. And so, you shall not enter the house of feasting, so as to sit with them, and to eat and drink.”
16:8. Thou shalt not also go into the house of feasting, to sit with them to eat and to drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:8: Thou shalt not also go into the house of feasting - Funeral banquets were made to commemorate the dead, and comfort the surviving relatives; and the cup of consolation, strong mingled wine, was given to those who were deepest in distress, to divert their minds and to soothe their sorrows. These kinds of ceremonies were common among almost all the nations of the world on funeral occasions. The Canaanites, the Jews, the Persians, Arabians, New Zealanders, Huns, etc., etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: Jer 15:17; Psa 26:4; Ecc 7:2-4; Isa 22:12-14; Amo 6:4-6; Mat 24:38; Luk 17:27-29; Co1 5:11; Eph 5:11
Carl Friedrich Keil and Franz Delitzsch
16:8
The prophet is to withdraw from all participation in mirthful meals and feasts, in token that God will take away all joy from the people. בּית־משׁתּה, house in which a feast is given. אותם, for אתּם, refers, taken ad sensum, to the others who take part in the feast. On Jer 16:9, cf. Jer 7:34.
John Gill
16:8 Thou shall not also go into the house of feasting,.... Which it was lawful to do, and which the prophet doubtless had done at other times; but now a time of calamity coming on, it was not proper he should; and the rather he was to abstain from such places, and from pleasant conversation with his friends, to assure them that such a time was coming, and this his conduct was a sign of it; for which reason he is forbid to attend any entertainment of his friends, on account of marriage, or any other circumstance of life, for which feasts were used:
to sit with them to eat and to drink: which not only expresses the position at table, but continuance there; for at feasts men not only eat and drink for necessity, or just to satisfy nature, but for pleasure, and unto and with cheerfulness; which may lawfully be done, provided that temperance and sobriety be preserved; but the prophet is not allowed to do that now, which at other times he might do, and did; and that on purpose that his friends might take notice of it, and inquire the reason of it, the distress that was coming upon them, as the words following show.
John Wesley
16:8 Go - God did not only forbid his prophet to go into houses of mourning, but forbad him to go into houses, where they were wont to eat and drink upon a more chearful account.
Robert Jamieson, A. R. Fausset and David Brown
16:8 house of feasting--joyous: as distinguished from mourning-feasts. Have no more to do with this people whether in mourning or joyous feasts.
16:916:9: Զի ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Ահաւասիկ՝ ես խափանեցից ՚ի տեղւոջէդ յայդմանէ առաջի աչաց իմոց՝ եւ ՚ի ձե՛ր իսկ աւուրս, զձայն ցնծութեան եւ զձայն ուրախութեան, զձայն փեսայի եւ զձայն հարսին[11197]։ [11197] Ոմանք. Ահաւադիկ ես խա՛՛... առաջի աչաց ձերոց։
9 քանզի այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ահաւասիկ իմ աչքի առաջ եւ ձեր իսկ օրերում այդտեղից կը վերացնեմ ձայնը ցնծութեան եւ ձայնն ուրախութեան, ձայնը փեսայի եւ ձայնը հարսի:
9 Վասն զի զօրքերուն Տէրը, Իսրայէլին Աստուածը, այսպէս կ’ըսէ.«Ահա ես այս տեղէն, ձեր աչքին առջեւէն ու ձեր օրերուն մէջ Ցնծութեան ձայնը եւ ուրախութեան ձայնը, Փեսային ձայնն ու հարսին ձայնը պիտի դադրեցնեմ։
Զի այսպէս ասէ Տէր զօրութեանց Աստուած Իսրայելի. Ահաւասիկ ես խափանեցից ի տեղւոջէդ յայդմանէ առաջի աչաց ձերոց, եւ ի ձեր իսկ աւուրս, զձայն ցնծութեան եւ զձայն ուրախութեան, զձայն փեսայի եւ զձայն հարսին:

16:9: Զի ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Ահաւասիկ՝ ես խափանեցից ՚ի տեղւոջէդ յայդմանէ առաջի աչաց իմոց՝ եւ ՚ի ձե՛ր իսկ աւուրս, զձայն ցնծութեան եւ զձայն ուրախութեան, զձայն փեսայի եւ զձայն հարսին[11197]։
[11197] Ոմանք. Ահաւադիկ ես խա՛՛... առաջի աչաց ձերոց։
9 քանզի այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի Աստուածը. «Ահաւասիկ իմ աչքի առաջ եւ ձեր իսկ օրերում այդտեղից կը վերացնեմ ձայնը ցնծութեան եւ ձայնն ուրախութեան, ձայնը փեսայի եւ ձայնը հարսի:
9 Վասն զի զօրքերուն Տէրը, Իսրայէլին Աստուածը, այսպէս կ’ըսէ.«Ահա ես այս տեղէն, ձեր աչքին առջեւէն ու ձեր օրերուն մէջ Ցնծութեան ձայնը եւ ուրախութեան ձայնը, Փեսային ձայնն ու հարսին ձայնը պիտի դադրեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9 ибо так говорит Господь Саваоф, Бог Израилев: вот, Я прекращу на месте сем в глазах ваших и во дни ваши голос радости и голос веселья, голос жениха и голос невесты.
16:9 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I καταλύω καταλυω dislodge; lodge ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality τούτου ουτος this; he ἐνώπιον ενωπιος in the face; facing τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight ὑμῶν υμων your καὶ και and; even ἐν εν in ταῖς ο the ἡμέραις ημερα day ὑμῶν υμων your φωνὴν φωνη voice; sound χαρᾶς χαρα joy καὶ και and; even φωνὴν φωνη voice; sound εὐφροσύνης ευφροσυνη celebration φωνὴν φωνη voice; sound νυμφίου νυμφιος groom καὶ και and; even φωνὴν φωνη voice; sound νύμφης νυμφη bride; daughter-in-law
16:9 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֜ר ʔāmˈar אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִ֨י hinnˌî הִנֵּה behold מַשְׁבִּ֜ית mašbˈîṯ שׁבת cease מִן־ min- מִן from הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֛ה zzˈeh זֶה this לְ lᵊ לְ to עֵינֵיכֶ֖ם ʕênêḵˌem עַיִן eye וּ û וְ and בִֽ vˈi בְּ in ימֵיכֶ֑ם ymêḵˈem יֹום day קֹ֤ול qˈôl קֹול sound שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy קֹ֥ול qˌôl קֹול sound חָתָ֖ן ḥāṯˌān חָתָן son-in-law וְ wᵊ וְ and קֹ֥ול qˌôl קֹול sound כַּלָּֽה׃ kallˈā כַּלָּה bride
16:9. quia haec dicit Dominus exercituum Deus Israhel ecce ego auferam de loco isto in oculis vestris et in diebus vestris vocem gaudii et vocem laetitiae vocem sponsi et vocem sponsaeFor thus saith the Lord of hosts, the God of Israel: Behold I will take away out of this place in your sight, and in your days the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.
9. For thus saith the LORD of hosts, the God of Israel: Behold, I will cause to cease out of this place, before your eyes and in your days, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride.
16:9. For thus says the Lord of hosts, the God of Israel: “Behold, I will take away from this place, in your sight and in your days, the voice of gladness and the voice of rejoicing, the voice of the groom and the voice of the bride.
16:9. For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.
For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride:

16:9 ибо так говорит Господь Саваоф, Бог Израилев: вот, Я прекращу на месте сем в глазах ваших и во дни ваши голос радости и голос веселья, голос жениха и голос невесты.
16:9
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
καταλύω καταλυω dislodge; lodge
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
τούτου ουτος this; he
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
ὑμῶν υμων your
καὶ και and; even
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ὑμῶν υμων your
φωνὴν φωνη voice; sound
χαρᾶς χαρα joy
καὶ και and; even
φωνὴν φωνη voice; sound
εὐφροσύνης ευφροσυνη celebration
φωνὴν φωνη voice; sound
νυμφίου νυμφιος groom
καὶ και and; even
φωνὴν φωνη voice; sound
νύμφης νυμφη bride; daughter-in-law
16:9
כִּי֩ kˌî כִּי that
כֹ֨ה ḵˌō כֹּה thus
אָמַ֜ר ʔāmˈar אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הִנְנִ֨י hinnˌî הִנֵּה behold
מַשְׁבִּ֜ית mašbˈîṯ שׁבת cease
מִן־ min- מִן from
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
לְ lᵊ לְ to
עֵינֵיכֶ֖ם ʕênêḵˌem עַיִן eye
וּ û וְ and
בִֽ vˈi בְּ in
ימֵיכֶ֑ם ymêḵˈem יֹום day
קֹ֤ול qˈôl קֹול sound
שָׂשֹׂון֙ śāśôn שָׂשֹׂון rejoicing
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy
קֹ֥ול qˌôl קֹול sound
חָתָ֖ן ḥāṯˌān חָתָן son-in-law
וְ wᵊ וְ and
קֹ֥ול qˌôl קֹול sound
כַּלָּֽה׃ kallˈā כַּלָּה bride
16:9. quia haec dicit Dominus exercituum Deus Israhel ecce ego auferam de loco isto in oculis vestris et in diebus vestris vocem gaudii et vocem laetitiae vocem sponsi et vocem sponsae
For thus saith the Lord of hosts, the God of Israel: Behold I will take away out of this place in your sight, and in your days the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.
16:9. For thus says the Lord of hosts, the God of Israel: “Behold, I will take away from this place, in your sight and in your days, the voice of gladness and the voice of rejoicing, the voice of the groom and the voice of the bride.
16:9. For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: I will: Jer 7:34, Jer 25:10; Isa 24:7-12; Eze 26:13; Hos 2:11; Rev 18:22, Rev 18:23
John Gill
16:9 For thus saith the Lord of hosts, the God of Israel,.... Who is able to do what he here threatens he will, and which he will do, notwithstanding his being the God of Israel; their hearts not being right with him, nor they steadfast in his covenant.
Behold, I will cause to cease out of this place, in your eyes, and in your days, the voice of mirth, and the voice of gladness: upon any account whatsoever, civil or religious; and that out of Jerusalem, where their religious feasts were kept, as well as where were often expressions of joy made on civil accounts; and this should be in their sight, it should be notorious and remarkable, that they could not but observe it; and it should be in a short time, in their days, though they were very desirous of putting these evil days far from them, and were not willing to believe they should be at all, or, however, not in their days:
the voice of the bridegroom, and the voice of the bride; the epithalamiums, or marriage songs, sung at the celebration of nuptials; these should cease, marrying and giving in marriage being over; the consequence of which must be ruin to the nation, a lawful succession of mankind being not otherwise to be kept up.
Robert Jamieson, A. R. Fausset and David Brown
16:9 (Jer 7:34; Jer 25:10; Ezek 26:13).
16:1016:10: Եւ եղիցի յորժամ պատմեսցե՛ս ժողովրդեանն այնմիկ զամենայն պատգամսդ զայդոսիկ, եւ ասասցեն ցքեզ. Ընդէ՞ր խօսեցաւ Տէր ՚ի վերայ մեր զայդ ամենայն չարիս մեծամեծս. զի՞նչ անիրաւութիւն է ՚ի մեզ, կամ ո՞ր մեղք զոր մեղաք առաջի Տեառն Աստուծոյ մերոյ[11198]։ [11198] Ոմանք. Եւ ասասցեն քեզ. Ընդէր... կամ որպիսի մեղք զոր մեղաք։
10 Եւ երբ պատահի, որ այն ժողովրդին պատմես այս բոլոր պատգամների մասին, ու քեզ ասեն՝ “Այդ բոլոր մեծ չարիքների համար Տէրն ինչո՞ւ խօսեց մեր դէմ, ի՞նչ անիրաւութիւն կայ մեր մէջ կամ ի՞նչ մեղք, որ մեղանչած լինէինք մեր Տէր Աստծու առաջ”,
10 Ու երբ այս բոլոր խօսքերը այս ժողովուրդին ըսես եւ անոնք քեզի հարցնեն՝‘Ինչո՞ւ համար Տէրը բոլոր այս մեծ չարիքին վրայ խօսեցաւ Ու ի՞նչ է մեր անօրէնութիւնն ու մեր մեղքը, Որ մեր Տէր Աստուծոյն դէմ գործեր ենք’
Եւ եղիցի յորժամ պատմեսցես ժողովրդեանն այնմիկ զամենայն պատգամսդ զայդոսիկ, եւ ասասցեն ցքեզ. Ընդէ՞ր խօսեցաւ Տէր ի վերայ մեր զայդ ամենայն չարիս մեծամեծս. զի՞նչ անիրաւութիւն է ի մեզ, կամ ո՞ր մեղք զոր մեղաք առաջի Տեառն Աստուծոյ մերոյ:

16:10: Եւ եղիցի յորժամ պատմեսցե՛ս ժողովրդեանն այնմիկ զամենայն պատգամսդ զայդոսիկ, եւ ասասցեն ցքեզ. Ընդէ՞ր խօսեցաւ Տէր ՚ի վերայ մեր զայդ ամենայն չարիս մեծամեծս. զի՞նչ անիրաւութիւն է ՚ի մեզ, կամ ո՞ր մեղք զոր մեղաք առաջի Տեառն Աստուծոյ մերոյ[11198]։
[11198] Ոմանք. Եւ ասասցեն քեզ. Ընդէր... կամ որպիսի մեղք զոր մեղաք։
10 Եւ երբ պատահի, որ այն ժողովրդին պատմես այս բոլոր պատգամների մասին, ու քեզ ասեն՝ “Այդ բոլոր մեծ չարիքների համար Տէրն ինչո՞ւ խօսեց մեր դէմ, ի՞նչ անիրաւութիւն կայ մեր մէջ կամ ի՞նչ մեղք, որ մեղանչած լինէինք մեր Տէր Աստծու առաջ”,
10 Ու երբ այս բոլոր խօսքերը այս ժողովուրդին ըսես եւ անոնք քեզի հարցնեն՝‘Ինչո՞ւ համար Տէրը բոլոր այս մեծ չարիքին վրայ խօսեցաւ Ու ի՞նչ է մեր անօրէնութիւնն ու մեր մեղքը, Որ մեր Տէր Աստուծոյն դէմ գործեր ենք’
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10 Когда ты перескажешь народу сему все эти слова, и они скажут тебе: >
16:10 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once ἀναγγείλῃς αναγγελλω announce τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he ἅπαντα απας all at once; everything τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he καὶ και and; even εἴπωσιν επω say; speak πρὸς προς to; toward σέ σε.1 you διὰ δια through; because of τί τις.1 who?; what? ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐφ᾿ επι in; on ἡμᾶς ημας us πάντα πας all; every τὰ ο the κακὰ κακος bad; ugly ταῦτα ουτος this; he τίς τις.1 who?; what? ἡ ο the ἀδικία αδικια injury; injustice ἡμῶν ημων our καὶ και and; even τίς τις.1 who?; what? ἡ ο the ἁμαρτία αμαρτια sin; fault ἡμῶν ημων our ἣν ος who; what ἡμάρτομεν αμαρτανω sin ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
16:10 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּ֤י kˈî כִּי that תַגִּיד֙ ṯaggîḏ נגד report לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and אָמְר֣וּ ʔāmᵊrˈû אמר say אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to עַל־ ʕal- עַל upon מֶה֩ mˌeh מָה what דִבֶּ֨ר ḏibbˌer דבר speak יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH עָלֵ֨ינוּ֙ ʕālˈênû עַל upon אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רָעָ֤ה rāʕˈā רָעָה evil הַ ha הַ the גְּדֹולָה֙ ggᵊḏôlˌā גָּדֹול great הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וּ û וְ and מֶ֤ה mˈeh מָה what עֲוֹנֵ֨נוּ֙ ʕᵃwōnˈēnû עָוֹן sin וּ û וְ and מֶ֣ה mˈeh מָה what חַטָּאתֵ֔נוּ ḥaṭṭāṯˈēnû חַטָּאת sin אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָטָ֖אנוּ ḥāṭˌānû חטא miss לַֽ lˈa לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
16:10. et cum adnuntiaveris populo huic omnia verba haec et dixerint tibi quare locutus est Dominus super nos omne malum grande istud quae iniquitas nostra et quod peccatum nostrum quod peccavimus Domino Deo nostroAnd when thou shalt tell this people all these words, and they shall say to thee: Wherefore hath the Lord pronounced against us all this great evil? what is our iniquity? and what is our sin, that we have sinned against the Lord our God?
10. And it shall come to pass, when thou shalt shew this people all these words, and they shall say unto thee, Wherefore hath the LORD pronounced all this great evil against us? or what is our iniquity? or what is our sin that we have committed against the LORD our God?
16:10. And when you announce all these words to this people, they will say to you: ‘Why would the Lord pronounce all this great evil against us? What is our iniquity and what is our sin that we have committed against the Lord our God?’
16:10. And it shall come to pass, when thou shalt shew this people all these words, and they shall say unto thee, Wherefore hath the LORD pronounced all this great evil against us? or what [is] our iniquity? or what [is] our sin that we have committed against the LORD our God?
And it shall come to pass, when thou shalt shew this people all these words, and they shall say unto thee, Wherefore hath the LORD pronounced all this great evil against us? or what [is] our iniquity? or what [is] our sin that we have committed against the LORD our God:

16:10 Когда ты перескажешь народу сему все эти слова, и они скажут тебе: <<за что изрек на нас Господь все это великое бедствие, и какая наша неправда, и какой наш грех, которым согрешили мы пред Господом Богом нашим?>>
16:10
καὶ και and; even
ἔσται ειμι be
ὅταν οταν when; once
ἀναγγείλῃς αναγγελλω announce
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
ἅπαντα απας all at once; everything
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
καὶ και and; even
εἴπωσιν επω say; speak
πρὸς προς to; toward
σέ σε.1 you
διὰ δια through; because of
τί τις.1 who?; what?
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ἐφ᾿ επι in; on
ἡμᾶς ημας us
πάντα πας all; every
τὰ ο the
κακὰ κακος bad; ugly
ταῦτα ουτος this; he
τίς τις.1 who?; what?
ο the
ἀδικία αδικια injury; injustice
ἡμῶν ημων our
καὶ και and; even
τίς τις.1 who?; what?
ο the
ἁμαρτία αμαρτια sin; fault
ἡμῶν ημων our
ἣν ος who; what
ἡμάρτομεν αμαρτανω sin
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
16:10
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּ֤י kˈî כִּי that
תַגִּיד֙ ṯaggîḏ נגד report
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
אָמְר֣וּ ʔāmᵊrˈû אמר say
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
עַל־ ʕal- עַל upon
מֶה֩ mˌeh מָה what
דִבֶּ֨ר ḏibbˌer דבר speak
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
עָלֵ֨ינוּ֙ ʕālˈênû עַל upon
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
רָעָ֤ה rāʕˈā רָעָה evil
הַ ha הַ the
גְּדֹולָה֙ ggᵊḏôlˌā גָּדֹול great
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וּ û וְ and
מֶ֤ה mˈeh מָה what
עֲוֹנֵ֨נוּ֙ ʕᵃwōnˈēnû עָוֹן sin
וּ û וְ and
מֶ֣ה mˈeh מָה what
חַטָּאתֵ֔נוּ ḥaṭṭāṯˈēnû חַטָּאת sin
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָטָ֖אנוּ ḥāṭˌānû חטא miss
לַֽ lˈa לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
16:10. et cum adnuntiaveris populo huic omnia verba haec et dixerint tibi quare locutus est Dominus super nos omne malum grande istud quae iniquitas nostra et quod peccatum nostrum quod peccavimus Domino Deo nostro
And when thou shalt tell this people all these words, and they shall say to thee: Wherefore hath the Lord pronounced against us all this great evil? what is our iniquity? and what is our sin, that we have sinned against the Lord our God?
16:10. And when you announce all these words to this people, they will say to you: ‘Why would the Lord pronounce all this great evil against us? What is our iniquity and what is our sin that we have committed against the Lord our God?’
16:10. And it shall come to pass, when thou shalt shew this people all these words, and they shall say unto thee, Wherefore hath the LORD pronounced all this great evil against us? or what [is] our iniquity? or what [is] our sin that we have committed against the LORD our God?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: Причиною гнева Божия на народ является измена народа Иегове. Современники Иеремии еще хуже поступили по отношению к Богу, чем их предки, и за это Господь изгонит их из Палестины в отдаленную страну.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And it shall come to pass, when thou shalt shew this people all these words, and they shall say unto thee, Wherefore hath the LORD pronounced all this great evil against us? or what is our iniquity? or what is our sin that we have committed against the LORD our God? 11 Then shalt thou say unto them, Because your fathers have forsaken me, saith the LORD, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law; 12 And ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me: 13 Therefore will I cast you out of this land into a land that ye know not, neither ye nor your fathers; and there shall ye serve other gods day and night; where I will not shew you favour.
Here is, 1. An enquiry made into the reasons why God would bring those judgments upon them (v. 10): When thou shalt show this people all these words, the words of this curse, they will say unto thee, Wherefore has the Lord pronounced all this great evil against us? One would hope that there were some among them that asked this question with a humble penitent heart, desiring to know what was the sin for which God contended with them, that they might cast it away and prevent the judgment: "Show us the Jonah that raises the storm and we will throw it overboard." But it seems here to be the language of those who quarrelled at the word of God, and challenged him to show what they had done which might deserve so severe a punishment: "What is our iniquity? Or what is our sin? What crime have we even been guilty of, proportionable to such a sentence?" Instead of humbling and condemning themselves, they stand upon their own justification and insinuate that God did them wrong in pronouncing this evil against them, that he laid upon them more than was right, and that they had reason to enter into judgment with God, Job xxxiv. 23. Note, It is amazing to see how hardly sinners are brought to justify God and judge themselves when they are in trouble, and to own the iniquity and the sin that have procured them the trouble. 2. A plain and full answer given to this enquiry. Do they ask the prophet why, and for what reason, God is thus angry with them? He shall not stop their mouths by telling them that they may be sure there is a sufficient reason, the righteous God is never angry without cause, without good cause; but he must tell them particularly what is the cause, that they may be convinced and humbled, or at least that God may be justified. Let them know then, (1.) That God visited upon them the iniquities of their fathers (v. 11): Your fathers have forsaken me, and have not kept my law. They shook off divine institutions and grew weary of them (they thought them too plain, too mean), and then they walked after other gods, whose worship was more gay and pompous; and, being fond of variety and novelty, they served them and worshipped them; and this was the sin which God had said, in the second commandment, he would visit upon their children, who kept up these idolatrous usages, because they received them by tradition from their fathers, 1 Pet. i. 18. (2.) That God reckoned with them for their own iniquities (v. 12): "You have made your fathers' sin your own, and have become obnoxious to the punishment which in their days was deferred, for you have done worse than your fathers." If they had made a good use of their fathers' reprieve, and had been led by the patience of God to repentance, they would have fared the better for it and the judgment would have been prevented, the reprieve turned into a national pardon; but, making an ill use of it, and being hardened by it in their sins, they fared the worse for it, and, the reprieve having expired, an addition was made to the sentence and it was executed with the more severity. They were more impudent and obstinate in sin than their fathers, walked every one after the imagination of his own heart, made that their guide and rule and were resolved to follow that, on purpose that they might not hearken to God and his prophets. They designedly suffered their own lusts and passions to be noisy, that they might drown the voice of their consciences. No wonder then that God has taken up this resolution concerning them (v. 13): "I will cast you out of this land, this land of light, this valley of vision. Since you will not hearken to me, you shall not hear me; you shall be hurried away, not into a neighbouring country which you have formerly had some acquaintance and correspondence with, but into a far country, a land that you know not, neither you nor your fathers, in which you have no interest, nor can expect to meet with any comfortable society, to be an allay to your misery." Justly were those banished into a strange land who doted upon strange gods, which neither they nor their fathers knew, Deut. xxxii. 17. Two things would make their case there very miserable, and both of them relate to the soul, the better part; the greatest calamities of their captivity were those which affected that and debarred that from its bliss. [1.] "It is the happiness of the soul to be employed in the service of God; but there shall you serve other gods day and night; that is, you shall be in continual temptation to serve them and perhaps compelled to do it by your cruel task-masters; and, when you are forced to worship idols, you will be as sick of such worship as ever you were fond of it when it was forbidden you by your godly kings." See how God often makes men's sin their punishment, and fills the backslider in heart with his own ways. "You shall have no public worship at all but the worship of idols, and then you will think with regret how you slighted the worship of the true God." [2.] "It is the happiness of the soul to have some tokens of the lovingkindness of God, but you shall go to a strange land, where I will not show you favour." If they had had God's favour, that would have made even the land of their captivity a pleasant land; but, if they lie under his wrath, the yoke of their oppression will be intolerable to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: Wherefore: Jer 2:35, Jer 5:19, Jer 13:22, Jer 22:8, Jer 22:9; Deu 29:24, Deu 29:25; Kg1 9:8, Kg1 9:9; Hos 12:8
Carl Friedrich Keil and Franz Delitzsch
16:10
"And when thou showest this people all these things, and they say unto thee, Wherefore hath Jahveh pronounced all this great evil against us, and what is our transgression, and what our sin that we have committed against Jahveh our God? Jer 16:11. Then say thou to them, Because your fathers have forsaken me, saith Jahveh, and have walked after other gods, and served them, and worshipped them, and have forsaken me, and not kept my law; Jer 16:12. And ye did yet worse than your fathers; and behold, ye walk each after the stubbornness of his evil heart, hearkening not unto me. Jer 16:13. Therefore I cast you out of this land into the land which he know not, neither ye nor your fathers, and there may ye serve other gods day and night, because I will show you no favour. Jer 16:14. Therefore, behold, the days come, saith Jahveh, that it shall no more be said, By the life of Jahveh, that brought up the sons of Israel out of the land of Egypt, Jer 16:15. But, By the life of Jahveh, that brought the sons of Israel out of the land of the north, and out of all the lands whither I had driven them, and I bring them again into their land that I gave to their fathers."
The turn of the discourse in Jer 16:10 and Jer 16:11 is like that in Jer 5:19. With Jer 16:11 cf. Jer 11:8, Jer 11:10; Jer 7:24; with "ye did yet worse," etc., cf. 3Kings 14:9; and on "after the stubbornness," cf. on 3Kings 3:17. The apodosis begins with "therefore I cast you out." On this head cf. Jer 7:15; Jer 9:15, and Jer 22:26. The article in על־הארץ, Graf quite unnecessarily insists on having cancelled, as out of place. It is explained sufficiently by the fact, that the land, of which mention has so often been made, is looked on as a specific one, and is characterized by the following relative clause, as one unknown to the people. Besides, the "ye know not" is not meant of geographical ignorance, but, as is often the case with ידע, the knowledge is that obtained by direct experience. They know not the land, because they have never been there. "There ye may serve them," Ros. justly characterizes as concessio cum ironia: there ye may serve, as long as ye will, the gods whom ye have so longed after. The irony is especially marked in the "day and night." Here Jeremiah has in mind Deut 4:28; Deut 28:36, Deut 28:63. אשׁר is causal, giving the grounds of the threat, "I cast you out." The form חנינה is hap leg . - In Jer 16:14 and Jer 16:15 the prophet opens to the people a view of ultimate redemption from the affliction amidst the heathen, into which, for their sin, they will be cast. By and by men will swear no more by Jahveh who redeemed them out of Egypt, but by Jahveh who has brought them again from the land of the north and the other lands into which they have been thrust forth. In this is implied that this second deliverance will be a blessing which shall outshine the former blessing of redemption from Egypt. But just as this deliverance will excel the earlier one, so much the greater will the affliction of Israel in the northern land be than the Egyptian bondage had been. On this point Ros. throws especial weight, remarking that the aim of these verses is not so much to give promise of coming salvation, as to announce instare illis atrocius malum, quam illud Aegyptiacum, eamque quam mox sint subituri servitutem multo fore duriorem, quam olim Aegyptiaca fuerit. But though this idea does lie implicite in the words, yet we must not fail to be sure that the prospect held out of a future deliverance of Israel from the lands into which it is soon to be scattered, and of its restoration again to the land of its fathers, has, in the first and foremost place, a comforting import, and that it is intended to preserve the godly from despair under the catastrophe which is now awaiting them.
(Note: Calvin has excellently brought out both moments, and has thus expounded the thought of the passage: "Scitis unde patres vestri exierint, nempe e fornace aenea, quemadmodum alibi loquitur (xi. 4) et quasi ex profunda morte; itaque redemptio illa debuit esse memorabilis usque ad finem mundi. Sed jam Deus conjiciet vos in abyssum, quae longe profundior erit illa Aegypti tyrannide, e qua erepti sunt patres vestri; nam si inde vos redimat, erit miraculum longe excellentius ad posteros, ut fere exstinguat vel saltem obscuret memoriam prioris illius redemptionis.")
לכן is not nevertheless, but, as universally, therefore; and the train of thought is as follows: Because the Lord will, for their idolatry, cast forth His people into the lands of the heathen, just for that very reason will their redemption from exile not fail to follow, and this deliverance surpass in gloriousness the greatest of all former deeds of blessing, the rescue of Israel from Egypt. The prospect of future redemption given amidst announcements of judgment cannot be surprising in Jeremiah, who elsewhere also interweaves the like happy forecastings with his most solemn threatenings; cf. Jer 4:27; Jer 5:10, Jer 5:18, with Jer 3:14., Jer 23:3., etc. "This ray of light, falling suddenly into the darkness, does not take us more by surprise than 'I will not make a full end,' Jer 4:27. There is therefore no reason for regarding these two verses as interpolations from Jer 23:7-8" (Graf).
Geneva 1599
16:10 And it shall come to pass, when thou shalt show this people all these words, and they shall say to thee, Why hath the LORD pronounced all this great evil against us? or what [is] (e) our iniquity? or what [is] our sin that we have committed against the LORD our God?
(e) Because the wicked are always rebellious and conceal their own sins and murmur against God's judgments, as though he had no just cause to punish them, he shows him what to answer.
John Gill
16:10 And it shall come to pass, when thou shalt show this people all these words,.... Or, "all these things" (a); which he was forbid to do; as marrying and having children, going into the house of mourning or feasting, with the reasons of all, because of the calamities coming upon them:
and they shall say unto thee, wherefore hath the Lord pronounced all this great evil against us? as if they were quite innocent, and were not conscious of anything they had done deserving such punishment, especially so great as this was threatened to be inflicted on them; as their dying grievous deaths, parents and children, great and small, and be unlamented, and unburied: or "what is our iniquity?" or "what is our sin that we have committed against the Lord our God?" supposing we have been guilty of some weaknesses and frailties; or of some few faults; which though they cannot be justified, yet surely are not to be reckoned of such a nature as to deserve and require so great a punishment: thus would they either deny or lessen the sins they had been guilty of, and suggest that the Lord was very hard and severe upon them.
(a) "omnes res hasce", Gataker, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
16:10 (Deut 29:24; 3Kings 9:8-9).
16:1116:11: Եւ ասասցես ցնոսա. Փոխանակ զի թողին զիս հարքն ձեր՝ ասէ՛ Տէր, եւ գնացին զհետ աստուածոց օտարաց, եւ ծառայեցին նոցա, եւ երկիրպագին նոցա. եւ զիս թողին, եւ զօրէնս իմ ո՛չ պահեցին։
[11] - ապա կ’ասես նրանց. «Որովհետեւ ձեր հայրերը լքեցին ինձ, - ասում է Տէրը, - եւ գնացին օտար աստուածների յետեւից, ծառայեցին նրանց, երկրպագեցին նրանց, իսկ ինձ թողին եւ իմ օրէնքը չպահեցին:
11 Այն ատեն անոնց ըսէ.‘Վասն զի ձեր հայրերը զիս թողուցին, կ’ըսէ Տէրը Եւ ուրիշ աստուածներու ետեւէ գացին, Անոնց ծառայութիւն ըրին եւ անոնց երկրպագութիւն ըրին. Զիս թողուցին ու իմ օրէնքս չպահեցին։
եւ ասասցես ցնոսա. Փոխանակ զի թողին զիս հարքն ձեր, ասէ Տէր, եւ գնացին զհետ աստուածոց օտարաց, եւ ծառայեցին նոցա եւ երկիր պագին նոցա, եւ զիս թողին եւ զօրէնս իմ ոչ պահեցին:

16:11: Եւ ասասցես ցնոսա. Փոխանակ զի թողին զիս հարքն ձեր՝ ասէ՛ Տէր, եւ գնացին զհետ աստուածոց օտարաց, եւ ծառայեցին նոցա, եւ երկիրպագին նոցա. եւ զիս թողին, եւ զօրէնս իմ ո՛չ պահեցին։
[11] - ապա կ’ասես նրանց. «Որովհետեւ ձեր հայրերը լքեցին ինձ, - ասում է Տէրը, - եւ գնացին օտար աստուածների յետեւից, ծառայեցին նրանց, երկրպագեցին նրանց, իսկ ինձ թողին եւ իմ օրէնքը չպահեցին:
11 Այն ատեն անոնց ըսէ.‘Վասն զի ձեր հայրերը զիս թողուցին, կ’ըսէ Տէրը Եւ ուրիշ աստուածներու ետեւէ գացին, Անոնց ծառայութիւն ըրին եւ անոնց երկրպագութիւն ըրին. Զիս թողուցին ու իմ օրէնքս չպահեցին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11 тогда скажи им: за то, что отцы ваши оставили Меня, говорит Господь, и пошли вослед иных богов, и служили им, и поклонялись им, а Меня оставили, и закона Моего не хранили.
16:11 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτοῖς αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγκατέλιπόν εγκαταλειπω abandon; leave behind με με me οἱ ο the πατέρες πατηρ father ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ᾤχοντο οιχομαι in back; after θεῶν θεος God ἀλλοτρίων αλλοτριος another's; stranger καὶ και and; even ἐδούλευσαν δουλευω give allegiance; subject αὐτοῖς αυτος he; him καὶ και and; even προσεκύνησαν προσκυνεω worship αὐτοῖς αυτος he; him καὶ και and; even ἐμὲ εμε me ἐγκατέλιπον εγκαταλειπω abandon; leave behind καὶ και and; even τὸν ο the νόμον νομος.1 law μου μου of me; mine οὐκ ου not ἐφυλάξαντο φυλασσω guard; keep
16:11 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to עַל֩ ʕˌal עַל upon אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָזְב֨וּ ʕāzᵊvˌû עזב leave אֲבֹותֵיכֶ֤ם ʔᵃvôṯêḵˈem אָב father אֹותִי֙ ʔôṯˌî אֵת [object marker] נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּלְכ֗וּ yyēlᵊḵˈû הלך walk אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and יַּעַבְד֖וּם yyaʕavᵊḏˌûm עבד work, serve וַ wa וְ and יִּשְׁתַּחֲו֣וּ yyištaḥᵃwˈû חוה bow down לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and אֹתִ֣י ʔōṯˈî אֵת [object marker] עָזָ֔בוּ ʕāzˈāvû עזב leave וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תֹּורָתִ֖י tôrāṯˌî תֹּורָה instruction לֹ֥א lˌō לֹא not שָׁמָֽרוּ׃ šāmˈārû שׁמר keep
16:11. dices ad eos quia dereliquerunt patres vestri me ait Dominus et abierunt post deos alienos et servierunt eis et adoraverunt eos et me dereliquerunt et legem meam non custodieruntThou shalt say to them: Because your fathers forsook me, saith the Lord: and went after strange gods, and served them, and adored them: and they forsook me, and kept not my law.
11. Then shalt thou say unto them, Because your fathers have forsaken me, saith the LORD, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law;
16:11. And you shall say to them: It is because your fathers abandoned me, says the Lord. And they went after strange gods, and they served them and adored them. And they abandoned me, and they did not keep my law.
16:11. Then shalt thou say unto them, Because your fathers have forsaken me, saith the LORD, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law;
Then shalt thou say unto them, Because your fathers have forsaken me, saith the LORD, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law:

16:11 тогда скажи им: за то, что отцы ваши оставили Меня, говорит Господь, и пошли вослед иных богов, и служили им, и поклонялись им, а Меня оставили, и закона Моего не хранили.
16:11
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐγκατέλιπόν εγκαταλειπω abandon; leave behind
με με me
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ᾤχοντο οιχομαι in back; after
θεῶν θεος God
ἀλλοτρίων αλλοτριος another's; stranger
καὶ και and; even
ἐδούλευσαν δουλευω give allegiance; subject
αὐτοῖς αυτος he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
αὐτοῖς αυτος he; him
καὶ και and; even
ἐμὲ εμε me
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
μου μου of me; mine
οὐκ ου not
ἐφυλάξαντο φυλασσω guard; keep
16:11
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
עַל֩ ʕˌal עַל upon
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָזְב֨וּ ʕāzᵊvˌû עזב leave
אֲבֹותֵיכֶ֤ם ʔᵃvôṯêḵˈem אָב father
אֹותִי֙ ʔôṯˌî אֵת [object marker]
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּלְכ֗וּ yyēlᵊḵˈû הלך walk
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וַ wa וְ and
יַּעַבְד֖וּם yyaʕavᵊḏˌûm עבד work, serve
וַ wa וְ and
יִּשְׁתַּחֲו֣וּ yyištaḥᵃwˈû חוה bow down
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
אֹתִ֣י ʔōṯˈî אֵת [object marker]
עָזָ֔בוּ ʕāzˈāvû עזב leave
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תֹּורָתִ֖י tôrāṯˌî תֹּורָה instruction
לֹ֥א lˌō לֹא not
שָׁמָֽרוּ׃ šāmˈārû שׁמר keep
16:11. dices ad eos quia dereliquerunt patres vestri me ait Dominus et abierunt post deos alienos et servierunt eis et adoraverunt eos et me dereliquerunt et legem meam non custodierunt
Thou shalt say to them: Because your fathers forsook me, saith the Lord: and went after strange gods, and served them, and adored them: and they forsook me, and kept not my law.
16:11. And you shall say to them: It is because your fathers abandoned me, says the Lord. And they went after strange gods, and they served them and adored them. And they abandoned me, and they did not keep my law.
16:11. Then shalt thou say unto them, Because your fathers have forsaken me, saith the LORD, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:11: The severe sentence passed upon them is the consequence of idolatry persisted in through many generations until it has finally deepened into national apostasy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: Because: Jer 2:8, Jer 5:7-9; Jdg 2:12, Jdg 2:13, Jdg 10:13, Jdg 10:14; Neh 9:26-29; Psa 106:35-41; Dan 9:10-12
walked: Jer 8:2, Jer 9:14; Eze 11:21; Pe1 4:3
John Gill
16:11 Then shalt thou say unto them,.... In answer to their questions; not in a general way, but by observing to them particular sins, and those gross ones, they had been guilty of:
because your fathers have forsaken me, saith the Lord; that is, his worship, as the Targum; they had quitted his service, and left attending on his word and ordinances; and therefore it was but just with him to forsake them, and give them up into the hands of their enemies:
and have walked after other gods, and have served them, and have worshipped them; were guilty of gross idolatry, serving and worshipping the creature more than and besides the Creator; even idols of gold, and silver, and brass, and wood, and stone, which were no gods; for there is no other true God besides the Lord; and which they were well informed of, and therefore their sin was the greater to leave him and worship them; and which sin, because of the heinousness of it, is repeated:
and have forsaken me, and have not kept my law; they forsook his worship, as the Targum, and did not observe the law of the decalogue or ten commandments; especially the two first of them, which required the worship of the one true God, and forbid the worshipping of others; and which threatened the visiting such iniquities of fathers upon the children, to the third and fourth generation, of such that hated the Lord; and such were these persons, as follows.
Robert Jamieson, A. R. Fausset and David Brown
16:11 (Jer 5:19; Jer 13:22; Jer 22:8-9).
16:1216:12: Եւ դուք անզգամեցայք առնել առաւե՛լ քան զհարսն ձեր. եւ ահաւադիկ դուք երթայք իւրաքանչիւր զհետ հաճոյից սրտից ձերոց չարաց առ ՚ի չլսե՛լ ինձ[11199]։ [11199] Ոմանք. Իւրաքանչիւր ըստ հաճայից սրտից... առ ՚ի չլսելոյ ինձ։
12 Բայց դուք այնքան անզգամ եղաք՝ կատարեցիք աւելին, քան ձեր հայրերը. ահաւասիկ դուք իւրաքանչիւրդ ինձ չլսելու համար ընթանում էք ձեր չար սրտերի հաճոյքների յետեւից:
12 Եւ դուք ձեր հայրերէն աւելի չարութիւն ըրիք, Ինծի մտիկ չընելով՝ Ձեզմէ ամէն մէկը իր չար սրտին կամակորութեանը ետեւէն գնաց։
Եւ դուք անզգամեցայք առնել առաւել քան զհարսն ձեր. եւ ահաւադիկ դուք երթայք իւրաքանչիւր զհետ հաճոյից սրտից ձերոց չարաց առ ի չլսել ինձ:

16:12: Եւ դուք անզգամեցայք առնել առաւե՛լ քան զհարսն ձեր. եւ ահաւադիկ դուք երթայք իւրաքանչիւր զհետ հաճոյից սրտից ձերոց չարաց առ ՚ի չլսե՛լ ինձ[11199]։
[11199] Ոմանք. Իւրաքանչիւր ըստ հաճայից սրտից... առ ՚ի չլսելոյ ինձ։
12 Բայց դուք այնքան անզգամ եղաք՝ կատարեցիք աւելին, քան ձեր հայրերը. ահաւասիկ դուք իւրաքանչիւրդ ինձ չլսելու համար ընթանում էք ձեր չար սրտերի հաճոյքների յետեւից:
12 Եւ դուք ձեր հայրերէն աւելի չարութիւն ըրիք, Ինծի մտիկ չընելով՝ Ձեզմէ ամէն մէկը իր չար սրտին կամակորութեանը ետեւէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12 А вы поступаете еще хуже отцов ваших и живете каждый по упорству злого сердца своего, чтобы не слушать Меня.
16:12 καὶ και and; even ὑμεῖς υμεις you ἐπονηρεύσασθε πονηρευω over; for τοὺς ο the πατέρας πατηρ father ὑμῶν υμων your καὶ και and; even ἰδοὺ ιδου see!; here I am ὑμεῖς υμεις you πορεύεσθε πορευομαι travel; go ἕκαστος εκαστος each ὀπίσω οπισω in back; after τῶν ο the ἀρεστῶν αρεστος accommodating; acceptable τῆς ο the καρδίας καρδια heart ὑμῶν υμων your τῆς ο the πονηρᾶς πονηρος harmful; malignant τοῦ ο the μὴ μη not ὑπακούειν υπακουω listen to μου μου of me; mine
16:12 וְ wᵊ וְ and אַתֶּ֛ם ʔattˈem אַתֶּם you הֲרֵעֹתֶ֥ם hᵃrēʕōṯˌem רעע be evil לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make מֵ mē מִן from אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father וְ wᵊ וְ and הִנְּכֶ֣ם hinnᵊḵˈem הִנֵּה behold הֹלְכִ֗ים hōlᵊḵˈîm הלך walk אִ֚ישׁ ˈʔîš אִישׁ man אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after שְׁרִר֣וּת šᵊrirˈûṯ שְׁרִרוּת stubbornness לִבֹּֽו־ libbˈô- לֵב heart הָ hā הַ the רָ֔ע rˈāʕ רַע evil לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear אֵלָֽי׃ ʔēlˈāy אֶל to
16:12. sed et vos peius operati estis quam patres vestri ecce enim ambulat unusquisque post pravitatem cordis sui mali ut me non audiatAnd you also have done worse than your fathers: for behold every one of you walketh after the perverseness of his evil heart, so as not to hearken to me.
12. and ye have done evil more than your fathers; for, behold, ye walk every one after the stubbornness of his evil heart, so that ye hearken not unto me:
16:12. But you have acted even worse than your fathers. For behold, each one walks after the depravity of his own evil heart, so that he does not listen to me.
16:12. And ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me:
And ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me:

16:12 А вы поступаете еще хуже отцов ваших и живете каждый по упорству злого сердца своего, чтобы не слушать Меня.
16:12
καὶ και and; even
ὑμεῖς υμεις you
ἐπονηρεύσασθε πονηρευω over; for
τοὺς ο the
πατέρας πατηρ father
ὑμῶν υμων your
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὑμεῖς υμεις you
πορεύεσθε πορευομαι travel; go
ἕκαστος εκαστος each
ὀπίσω οπισω in back; after
τῶν ο the
ἀρεστῶν αρεστος accommodating; acceptable
τῆς ο the
καρδίας καρδια heart
ὑμῶν υμων your
τῆς ο the
πονηρᾶς πονηρος harmful; malignant
τοῦ ο the
μὴ μη not
ὑπακούειν υπακουω listen to
μου μου of me; mine
16:12
וְ wᵊ וְ and
אַתֶּ֛ם ʔattˈem אַתֶּם you
הֲרֵעֹתֶ֥ם hᵃrēʕōṯˌem רעע be evil
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
מֵ מִן from
אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father
וְ wᵊ וְ and
הִנְּכֶ֣ם hinnᵊḵˈem הִנֵּה behold
הֹלְכִ֗ים hōlᵊḵˈîm הלך walk
אִ֚ישׁ ˈʔîš אִישׁ man
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
שְׁרִר֣וּת šᵊrirˈûṯ שְׁרִרוּת stubbornness
לִבֹּֽו־ libbˈô- לֵב heart
הָ הַ the
רָ֔ע rˈāʕ רַע evil
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear
אֵלָֽי׃ ʔēlˈāy אֶל to
16:12. sed et vos peius operati estis quam patres vestri ecce enim ambulat unusquisque post pravitatem cordis sui mali ut me non audiat
And you also have done worse than your fathers: for behold every one of you walketh after the perverseness of his evil heart, so as not to hearken to me.
16:12. But you have acted even worse than your fathers. For behold, each one walks after the depravity of his own evil heart, so that he does not listen to me.
16:12. And ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:12: And ye have done worse than your fathers - The sins of the fathers would not have been visited on the children, had they not followed their example, and become even worse than they.
Albert Barnes: Notes on the Bible - 1834
16:12: Imaginations - Read stubbornness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: worse: Jer 7:26, Jer 13:10; Ti2 3:13
imagination: or, stubbornness, Jer 7:24, Jer 9:14, Jer 13:10 *marg. Deu 9:27, Deu 29:19 *marg. Jdg 2:19; Sa1 15:23
evil: Jer 17:9; Gen 6:5, Gen 8:21; Ecc 8:12, Ecc 9:3; Mar 7:21; Heb 3:12
John Gill
16:12 And ye have done worse than your fathers,.... Not only committed the same sins, but greater, or, however, attended with more aggravating circumstances; they were wilfully and impudently done, and obstinately persisted in; and therefore deserving of the great evil of punishment pronounced against them.
For, behold, ye walk everyone after the imagination of his evil heart; they walked not as the word of God directs, but as their own evil heart dictated; the imagination of which was evil, and that continually, Gen 6:5.
That they may not hearken unto me; to the word of the Lord, and obey that; their minds being blinded, and their hearts hardened, and they obstinately bent on their own evil ways.
Robert Jamieson, A. R. Fausset and David Brown
16:12 ye--emphatic: so far from avoiding your fathers' bad example, ye have done worse (Jer 7:26; 3Kings 14:9).
imagination--rather, "stubborn perversity."
that they may not hearken--rather, connected with "ye"; "ye have walked . . . so as not to hearken to Me."
16:1316:13: Եւ ընկեցից զձեզ յերկրէդ յայդմանէ յերկիր՝ զոր ո՛չ գիտիցէք դուք եւ հարքն ձեր. եւ ծառայեսջիք անդ աստուածոց օտարաց՝ ՚ի տուէ եւ ՚ի գիշերի, եւ ո՛չ արասցեն ձեզ ողորմութիւն[11200]։ [11200] Յօրինակին պակասէր. Զոր ոչ գիտիցէք դուք եւ հարքն։
13 Այս երկրից ես ձեզ կը նետեմ մի երկիր, որը չգիտէք ո՛չ դուք եւ ո՛չ էլ ձեր հայրերը. այնտեղ օր ու գիշեր կը ծառայէք օտար աստուածներին, բայց ձեզ ողորմածութիւն չեն անի»:
13 Ես ալ այս երկրին երեսէն ձեզ պիտի փոխադրեմ Այնպիսի երկիր մը, որ չէք ճանչնար Ո՛չ դուք, ո՛չ ալ ձեր հայրերը Ու հոն ցորեկ ու գիշեր օտար աստուածներու ծառայութիւն պիտի ընէք, Վասն զի ձեզի ողորմութիւն պիտի չընեմ’»։
Եւ ընկեցից զձեզ յերկրէդ յայդմանէ յերկիր` զոր ոչ գիտացէք դուք եւ հարքն ձեր, եւ ծառայեսջիք անդ աստուածոց օտարաց ի տուէ եւ ի գիշերի, [285]եւ ոչ արասցեն`` ձեզ ողորմութիւն:

16:13: Եւ ընկեցից զձեզ յերկրէդ յայդմանէ յերկիր՝ զոր ո՛չ գիտիցէք դուք եւ հարքն ձեր. եւ ծառայեսջիք անդ աստուածոց օտարաց՝ ՚ի տուէ եւ ՚ի գիշերի, եւ ո՛չ արասցեն ձեզ ողորմութիւն[11200]։
[11200] Յօրինակին պակասէր. Զոր ոչ գիտիցէք դուք եւ հարքն։
13 Այս երկրից ես ձեզ կը նետեմ մի երկիր, որը չգիտէք ո՛չ դուք եւ ո՛չ էլ ձեր հայրերը. այնտեղ օր ու գիշեր կը ծառայէք օտար աստուածներին, բայց ձեզ ողորմածութիւն չեն անի»:
13 Ես ալ այս երկրին երեսէն ձեզ պիտի փոխադրեմ Այնպիսի երկիր մը, որ չէք ճանչնար Ո՛չ դուք, ո՛չ ալ ձեր հայրերը Ու հոն ցորեկ ու գիշեր օտար աստուածներու ծառայութիւն պիտի ընէք, Վասն զի ձեզի ողորմութիւն պիտի չընեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13 За это выброшу вас из земли сей в землю, которой не знали ни вы, ни отцы ваши, и там будете служить иным богам день и ночь; ибо Я не окажу вам милосердия.
16:13 καὶ και and; even ἀπορρίψω απορριπτω toss away ὑμᾶς υμας you ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ταύτης ουτος this; he εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what οὐκ ου not ᾔδειτε οιδα aware ὑμεῖς υμεις you καὶ και and; even οἱ ο the πατέρες πατηρ father ὑμῶν υμων your καὶ και and; even δουλεύσετε δουλευω give allegiance; subject ἐκεῖ εκει there θεοῖς θεος God ἑτέροις ετερος different; alternate οἳ ος who; what οὐ ου not δώσουσιν διδωμι give; deposit ὑμῖν υμιν you ἔλεος ελεος mercy
16:13 וְ wᵊ וְ and הֵטַלְתִּ֣י hēṭaltˈî טול cast אֶתְכֶ֗ם ʔeṯᵊḵˈem אֵת [object marker] מֵ mē מִן from עַל֙ ʕˌal עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this עַל־ ʕal- עַל upon הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יְדַעְתֶּ֔ם yᵊḏaʕtˈem ידע know אַתֶּ֖ם ʔattˌem אַתֶּם you וַ wa וְ and אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father וַ wa וְ and עֲבַדְתֶּם־ ʕᵃvaḏtem- עבד work, serve שָׁ֞ם šˈām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִים֙ ʔᵃḥērîm אַחֵר other יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לַ֔יְלָה lˈaylā לַיְלָה night אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not אֶתֵּ֥ן ʔettˌēn נתן give לָכֶ֖ם lāḵˌem לְ to חֲנִינָֽה׃ ס ḥᵃnînˈā . s חֲנִינָה kindness
16:13. et eiciam vos de terra hac in terram quam ignoratis vos et patres vestri et servietis ibi diis alienis die ac nocte qui non dabunt vobis requiemSo I will cast you forth out of this land, into a land which you know not, nor your fathers: and there you shall serve strange gods day and night, which shall not give you any rest.
13. therefore will I cast you forth out of this land into the land that ye have not known, neither ye nor your fathers; and there shall ye serve other gods day and night; for I will shew you no favour.
16:13. And so, I will cast you out of this land, into a land that you do not know, and that your fathers did not know. And in that place, you will serve, day and night, strange gods who will not give you rest.
16:13. Therefore will I cast you out of this land into a land that ye know not, [neither] ye nor your fathers; and there shall ye serve other gods day and night; where I will not shew you favour.
Therefore will I cast you out of this land into a land that ye know not, [neither] ye nor your fathers; and there shall ye serve other gods day and night; where I will not shew you favour:

16:13 За это выброшу вас из земли сей в землю, которой не знали ни вы, ни отцы ваши, и там будете служить иным богам день и ночь; ибо Я не окажу вам милосердия.
16:13
καὶ και and; even
ἀπορρίψω απορριπτω toss away
ὑμᾶς υμας you
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ταύτης ουτος this; he
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
οὐκ ου not
ᾔδειτε οιδα aware
ὑμεῖς υμεις you
καὶ και and; even
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
καὶ και and; even
δουλεύσετε δουλευω give allegiance; subject
ἐκεῖ εκει there
θεοῖς θεος God
ἑτέροις ετερος different; alternate
οἳ ος who; what
οὐ ου not
δώσουσιν διδωμι give; deposit
ὑμῖν υμιν you
ἔλεος ελεος mercy
16:13
וְ wᵊ וְ and
הֵטַלְתִּ֣י hēṭaltˈî טול cast
אֶתְכֶ֗ם ʔeṯᵊḵˈem אֵת [object marker]
מֵ מִן from
עַל֙ ʕˌal עַל upon
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
עַל־ ʕal- עַל upon
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יְדַעְתֶּ֔ם yᵊḏaʕtˈem ידע know
אַתֶּ֖ם ʔattˌem אַתֶּם you
וַ wa וְ and
אֲבֹֽותֵיכֶ֑ם ʔᵃvˈôṯêḵˈem אָב father
וַ wa וְ and
עֲבַדְתֶּם־ ʕᵃvaḏtem- עבד work, serve
שָׁ֞ם šˈām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִים֙ ʔᵃḥērîm אַחֵר other
יֹומָ֣ם yômˈām יֹומָם by day
וָ וְ and
לַ֔יְלָה lˈaylā לַיְלָה night
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
אֶתֵּ֥ן ʔettˌēn נתן give
לָכֶ֖ם lāḵˌem לְ to
חֲנִינָֽה׃ ס ḥᵃnînˈā . s חֲנִינָה kindness
16:13. et eiciam vos de terra hac in terram quam ignoratis vos et patres vestri et servietis ibi diis alienis die ac nocte qui non dabunt vobis requiem
So I will cast you forth out of this land, into a land which you know not, nor your fathers: and there you shall serve strange gods day and night, which shall not give you any rest.
16:13. And so, I will cast you out of this land, into a land that you do not know, and that your fathers did not know. And in that place, you will serve, day and night, strange gods who will not give you rest.
16:13. Therefore will I cast you out of this land into a land that ye know not, [neither] ye nor your fathers; and there shall ye serve other gods day and night; where I will not shew you favour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:13: Will I cast you out of this land - See Jer 7:15, and Jer 9:15.
Albert Barnes: Notes on the Bible - 1834
16:13: And there shall ye ... - Ironical, and "there ye may serve other gods day and night, since I will shew you no favor."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: will I: Jer 6:15, Jer 15:4, Jer 15:14, Jer 17:4; Lev 18:27, Lev 18:28; Deu 4:26-28, Deu 28:36, Deu 28:63-65, Deu 29:28; Deu 30:17, Deu 30:18; Jos 23:15, Jos 23:16; Ch2 7:20
into a: Jer 14:8, Jer 17:4, Jer 22:28
and: Deu 4:28, Deu 28:36; Psa 81:12
John Gill
16:13 Therefore will I call you out of this land,.... By force, and against their wills, whether they would or not, and with abhorrence and contempt: it is to be understood of their captivity, which was but a just punishment for the above sins; for since they had cast off the Lord and his worship, it was but just that they should be cast off by him, and cast out of their land, which they held by their obedience to him:
into a land that ye know not, neither ye nor your fathers; a foreign country, at a great distance from them; with which they had no alliance, correspondence, or commerce; and where they had no friends to converse with, or show them any respect; and whose language they understood not; all which was an aggravation of their captivity in it:
and there shall ye serve other gods day and night; should have their fill of idolatry, even to loathsomeness; and what they had done willingly in their own land, following the imagination of their own evil hearts, now they should be forced to; and what they did for their own pleasure, and at certain times, when they thought fit, now they should be obliged to attend tonight and day. The Targum is, "and there shall ye serve people that worship idols day and night"; that as they had served idols, now they should serve the people, the worshippers of those idols; the former was their sin, the latter their punishment:
where I will not show you favour; or, "not give you grace" (b); the favour and mercy of God serve to support persons in distress; but to be denied these is an aggravation of it, and must needs make the captivity of those people the more afflicting. Some understand this of the Lord's not suffering their enemies to show them any favour or mercy; so Kimchi,
"the enemy shall have no mercy on you, but make you serve with rigour;''
and to the same purpose the Targum, connecting them with the people, the idol worshippers, and paraphrasing them thus,
"who shall not be merciful to you;''
and so the Septuagint and Arabic versions, "who shall not give you mercy"; or "rest", as the Vulgate Latin. The Jews (c) interpret this of the Messiah, whose name, they say, is Chaninah, the word here used, whom the Lord would not give them where they were.
(b) "non dabo vobis gratiam", Cocceius, Schmidt; "non dedero vobis gratiam", Junius & Tremellius, Piscator. (c) T. Bab Sanhedrin, fol. 98. 2. Echa Rabbati, fol. 50. 2.
John Wesley
16:13 Ye shall serve - What is now matter of choice to you, shall then be forced upon you.
Robert Jamieson, A. R. Fausset and David Brown
16:13 serve other gods--That which was their sin in their own land was their punishment in exile. Retribution in kind. They voluntarily forsook God for idols at home; they were not allowed to serve God, if they wished it, in captivity (Dan 3:12; Dan 6:7).
day and night--irony. You may there serve idols, which ye are so mad after, even to satiety, and without intermission.
16:1416:14: Վասն այսորիկ ահա աւուրք գա՛ն ասէ Տէր. եւ ո՛չ եւս ասասցեն. Կենդանի է Տէր որ եհան զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց[11201]. [11201] Ոմանք. Վասն այնորիկ ահա աւ՛՛։
14 «Ահա այս պատճառով էլ օրեր են գալու, - ասում է Տէրը, - եւ այլեւս չեն ասի՝ “Կենդանի է Տէրը, որ իսրայէլացիներին հանեց Եգիպտացիների երկրից”,
14 «Անոր համար ահա օրեր պիտի գան, կ’ըսէ Տէրը, Երբ ա՛լ պիտի չըսուի թէ ‘Կենդանի է Տէրը, Որ Իսրայէլի որդիները Եգիպտոսի երկրէն հանեց’։
Վասն այսորիկ ահա աւուրք գան, ասէ Տէր, եւ ոչ եւս ասասցեն. Կենդանի է Տէր որ եհան զորդիսն Իսրայելի յերկրէն Եգիպտացւոց:

16:14: Վասն այսորիկ ահա աւուրք գա՛ն ասէ Տէր. եւ ո՛չ եւս ասասցեն. Կենդանի է Տէր որ եհան զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց[11201].
[11201] Ոմանք. Վասն այնորիկ ահա աւ՛՛։
14 «Ահա այս պատճառով էլ օրեր են գալու, - ասում է Տէրը, - եւ այլեւս չեն ասի՝ “Կենդանի է Տէրը, որ իսրայէլացիներին հանեց Եգիպտացիների երկրից”,
14 «Անոր համար ահա օրեր պիտի գան, կ’ըսէ Տէրը, Երբ ա՛լ պիտի չըսուի թէ ‘Կենդանի է Տէրը, Որ Իսրայէլի որդիները Եգիպտոսի երկրէն հանեց’։
zohrab-1805▾ eastern-1994▾ western am▾
16:1416:14 Посему вот, приходят дни, говорит Господь, когда не будут уже говорить: >;
16:14 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὐκ ου not ἐροῦσιν ερεω.1 state; mentioned ἔτι ετι yet; still ζῇ ζαω live; alive κύριος κυριος lord; master ὁ ο the ἀναγαγὼν αναγω lead up; head up τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
16:14 לָכֵ֛ן lāḵˈēn לָכֵן therefore הִנֵּֽה־ hinnˈē- הִנֵּה behold יָמִ֥ים yāmˌîm יֹום day בָּאִ֖ים bāʔˌîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֵאָמֵ֥ר yēʔāmˌēr אמר say עֹוד֙ ʕôḏ עֹוד duration חַי־ ḥay- חַי alive יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הֶעֱלָ֛ה heʕᵉlˈā עלה ascend אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
16:14. propterea ecce dies veniunt dicit Dominus et non dicetur ultra vivit Dominus qui eduxit filios Israhel de terra AegyptiTherefore behold the days come, saith the Lord, when it shall be said no more: The Lord liveth, that brought forth the children of Israel out of the land of Egypt.
14. Therefore, behold, the days come, saith the LORD, that it shall no more be said, As the LORD liveth, that brought up the children of Israel out of the land of Egypt;
16:14. Therefore, behold, the days are approaching, says the Lord, when it will no longer be said, ‘As the Lord lives, who led the sons of Israel away from the land of Egypt,’
16:14. Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;
Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt:

16:14 Посему вот, приходят дни, говорит Господь, когда не будут уже говорить: <<жив Господь, Который вывел сынов Израилевых из земли Египетской>>;
16:14
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
οὐκ ου not
ἐροῦσιν ερεω.1 state; mentioned
ἔτι ετι yet; still
ζῇ ζαω live; alive
κύριος κυριος lord; master
ο the
ἀναγαγὼν αναγω lead up; head up
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
16:14
לָכֵ֛ן lāḵˈēn לָכֵן therefore
הִנֵּֽה־ hinnˈē- הִנֵּה behold
יָמִ֥ים yāmˌîm יֹום day
בָּאִ֖ים bāʔˌîm בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֵאָמֵ֥ר yēʔāmˌēr אמר say
עֹוד֙ ʕôḏ עֹוד duration
חַי־ ḥay- חַי alive
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הֶעֱלָ֛ה heʕᵉlˈā עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
16:14. propterea ecce dies veniunt dicit Dominus et non dicetur ultra vivit Dominus qui eduxit filios Israhel de terra Aegypti
Therefore behold the days come, saith the Lord, when it shall be said no more: The Lord liveth, that brought forth the children of Israel out of the land of Egypt.
16:14. Therefore, behold, the days are approaching, says the Lord, when it will no longer be said, ‘As the Lord lives, who led the sons of Israel away from the land of Egypt,’
16:14. Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-21: Но чем тягостнее ожидающая иудеев теперь судьба, тем величественнее спасение, какое они получат впоследствии от Иеговы. При виде этого спасения даже язычники обратятся к истинному Богу! Но теперь пока иудейскому народу придется до дна испить чашу наказания.

14: Некогда изведение Израиля из плена египетского так подействовало на души евреев, что они и клялись именем Того, Кто совершил это великое чудо.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt; 15 But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. 16 Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks. 17 For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes. 18 And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things. 19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. 20 Shall a man make gods unto himself, and they are no gods? 21 Therefore, behold, I will this once cause them to know, I will cause them to know mine hand and my might; and they shall know that my name is The LORD.
There is a mixture of mercy and judgment in these verses, and it is hard to know to which to apply some of the passages here--they are so interwoven, and some seem to look as far forward as the times of the gospel.
I. God will certainly execute judgment upon them for their idolatries. Let them expect it, for the decree has gone forth. 1. God sees all their sins, though they commit them ever so secretly and palliate them ever so artfully (v. 17): My eyes are upon all their ways. They have not their eye upon God, have no regard to him, stand in no awe of him; but he has his eye upon them; neither they nor their sins are hidden from his face, from his eyes. Note, None of the sins of sinners either can be concealed from God or shall be overlooked by him, Prov. v. 21; Job xxxiv. 21; Ps. xc. 8. 2. God is highly displeased, particularly at their idolatries, v. 18. As his omniscience convicts them, so his justice condemns them: I will recompense their iniquity and their sin double, not double to what it deserves, but double to what they expect and to what I have done formerly. Or I will recompense it abundantly; they shall now pay for their long reprieve and the divine patience they have abused. The sin for which God has a controversy with them is their having defiled God's land with their idolatries, and not only alienated that which he was entitled to as his inheritance, but polluted that which he dwelt in with delight as his inheritance, and made it offensive to him with the carcases of their detestable things, the gods themselves which they worshipped, the images of which, though they were of gold and silver, were as loathsome to God as the putrid carcases of men or beasts are to us. Idols are carcases of detestable things. God hates them, and so should we. Or he might refer to the sacrifices which they offered to these idols, with which the land was filled; for they had high places in all the coasts and corners of it. This was the sin which, above any other, incensed God against them. 3. He will find out and raise up instruments of his wrath, that shall cast them out of their land, according to the sentence passed upon them (v. 16): I will send for many fishers and many hunters--the Chaldean army, that shall have many ways of ensnaring and destroying them, by fraud as fishers, by force as hunters. They shall find them out wherever they are, and shall chase and closely pursue them, to their ruin. They shall discover them wherever they are hid, in hills or mountains, or holes of the rocks, and shall drive them out. God has various ways of prosecuting a people with his judgments that avoid the convictions of his word. He has men at command fit for his purpose; he has them within call, and can send for them when he pleases. 4. Their bondage in Babylon shall be sorer and much more grievous than that in Egypt, their task-masters more cruel, and their lives made more bitter. This is implied in the promise (v. 14, 15), that their deliverance out of Babylon shall be more illustrious in itself, and more welcome to them, than that out of Egypt. Their slavery in Egypt came upon them gradually and almost insensibly; that in Babylon came upon them at once and with all the aggravating circumstances of terror. In Egypt they had a Goshen of their own, but none such in Babylon. In Egypt they were used as servants that were useful, in Babylon as captives that had been hateful. 5. They shall be warned, and God shall be glorified, by these judgments brought upon them. These judgments have a voice, and speak aloud, (1.) Instruction to them. When God chastens them he teaches them. By this rod God expostulates with them (v. 20): "Shall a man make gods to himself? Will any man be so perfectly void of all reason and consideration as to think that a god of his own making can stand him in any stead? Will you ever again be such fools as you have been, to make to yourselves gods which are no gods, when you have a God whom you may call your own, who made you, and is himself the true and living God?" (2.) Honour to God; for he will be known by the judgments which he executes. He will first recompense their iniquity (v. 18), and then he will this once (v. 21)-- this once for all, not by many interruptions of their peace, but this one desolation and destruction of it. "For this once, and no more, I will cause them to know my hand, the length and weight of my punishing hand, how far it can reach and how deeply it can wound. And they shall know that my name is Jehovah, a God with whom there is no contending, who gives being to threatenings and puts life into them as well as promises."
II. Yet he has mercy in store for them, intimations of which come in here for the encouragement of the prophet himself and of those few among them that tremble at God's word. It was said, with an air of severity (v. 13), that God would banish them into a strange land; but, that thereby they might not be driven to despair, there follow immediately words of comfort.
1. The days will come, the joyful days, when the same hand that dispersed them shall gather them again, v. 14, 15. They are cast out, but they are not cast off, they are not cast away. They shall be brought up from the land of the north, the land of their captivity, where they are held with a strong hand, and from all the lands whither they are driven, and where they seemed to be lost and buried in the crowd; nay, I will bring them again into their own land, and settle them there. As he foregoing threatenings agreed with what was written in this law, so does this promise. Yet will I not cast them away, Lev. xxvi. 44. Thence will the Lord thy God gather thee, Deut. xxx. 4. And the following words (v. 16) may be understood as a promise; God will send for fishers and hunters, the Medes and Persians, that shall find them out in the countries where they are scattered, and send them back to their own land; or Zerubbabel, and others of their own nation, who should fish them out and hunt after them, to persuade them to return; or whatever instruments the Spirit of God made use of to stir up their spirits to go up, which at first they were backward to do. They began to nestle in Babylon; but, as an eagle stirs up her nest and flutters over her young, so God did by them, Zech. ii. 7.
2. Their deliverance out of Babylon should, upon some accounts, be more illustrious and memorable than their deliverance out of Egypt was. Both were the Lord's doing and marvellous in their eyes; both were proofs that the Lord liveth and were to be kept in everlasting remembrance, to his honour, as the living God; but the fresh mercy shall be so surprising, so welcome, that it shall even abolish the memory of the former. Not but that new mercies should put us in mind of old ones, and give us occasion to renew our thanksgivings for them; yet because we are tempted to think that the former days were better than these, and to ask, Where are all the wonders that our fathers told us of? as if God's arm had waxed short, and to cry up the age of miracles above the later ages, when mercies are wrought in a way of common providence, therefore we are allowed here comparatively to forget the bringing of Israel out of Egypt as a deliverance outdone by that out of Babylon. That was done by might and power, this by the Spirit of the Lord of hosts, Zech. iv. 6. In this there was more of pardoning mercy (the most glorious branch of divine mercy) than in that; for their captivity in Babylon had more in it of the punishment of sin than their bondage in Egypt; and therefore that which comforts Zion in her deliverance out of Babylon is this, that her iniquity is pardoned, Isa. xl. 2. Note, God glorifies himself, and we must glorify him, in those mercies that have no miracles in them, as well as in those that have. And, though the favours of God to our fathers must not be forgotten, yet those to ourselves in our own day we must especially give thanks for.
3. Their deliverance out of captivity shall be accompanied with a blessed reformation, and they shall return effectually cured of their inclination to idolatry, which will complete their deliverance and make it a mercy indeed. They had defiled their own land with their detestable things, v. 18. But, when they have smarted for so doing, they shall come and humble themselves before God, v. 19-21. (1.) They shall be brought to acknowledge that their God only is God indeed, for he is a God in need--"My strength to support and comfort me, my fortress to protect and shelter me, and my refuge to whom I may flee in the day of affliction." Note, Need drives many to God who had set themselves at a distance from him. Those that slighted him in the day of their prosperity will be glad to flee to him in the day of their affliction. (2.) They shall be quickened to return to him by the conversion of the Gentiles: The Gentiles shall come to thee from the ends of the earth; and therefore shall not we come? Or, "The Jews, who had by their idolatries made themselves as Gentiles (so I rather understand it), shall come to thee by repentance and reformation, shall return to their duty and allegiance, even from the ends of the earth, from all the countries whither they were driven." The prophet comforts himself with the hope of this, and in a transport of joy returns to God the notice he had given him of it: "O Lord! my strength and my fortress, I am now easy, since thou hast given me a prospect of multitudes that shall come to thee from the ends of the earth, both of Jewish converts and of Gentile proselytes." Note, Those that are brought to God themselves cannot but rejoice greatly to see others coming to him, coming back to him. (3.) They shall acknowledge the folly of their ancestors, which it becomes them to do, when they were smarting for the sins of their ancestors: "Surely our fathers have inherited, not the satisfaction they promised themselves and their children, but lies, vanity, and things wherein there is no profit. We are now sensible that our fathers were cheated in their idolatrous worship; it did not prove what it promised, and therefore what have we to do any more with it?" Note, It were well if the disappointment which some have met with in the service of sin, and the pernicious consequences of it to them, might prevail to deter others from treading in their steps. (4.) They shall reason themselves out of their idolatry; and that reformation is likely to be sincere and durable which results from a rational conviction of the gross absurdity there is in sin. They shall argue thus with themselves (and it is well argued), Should a man be such a fool, so perfectly void of the reason of a man, as to make gods to himself, the creatures of his own fancy, the work of his own hands, when they are really no gods? v. 20. Can a man be so besotted, so perfectly lost to human understanding, as to expect any divine blessing or favour from that which pretends to no divinity but what it first received from him? (5.) They shall herein give honour to God, and make it to appear that they know both his hand in his providence and his name in his word, and that they are brought to know his name by what they are made to know of his hand, v. 21. This once, now at length, they shall be made to know that which they would not be brought to know by all the pains the prophets took with them. Note, So stupid are we that nothing less than the mighty hand of divine grace, known experimentally, can make us know rightly the name of God as it is revealed to us.
4. Their deliverance out of captivity shall be a type and figure of this great salvation to be wrought out by the Messiah, who shall gather together in one the children of God that were scattered abroad. And this is that which so far outshines the deliverance out of Egypt as even to eclipse the lustre of it, and make it even to be forgotten. To this some apply that of the many fishers and hunters, the preachers of the gospel, who were fishers of men, to enclose souls with the gospel net, to find them out in every mountain and hill, and secure them for Christ. Then the Gentiles came to God, some from the ends of the earth, and turned to the worship of him from the service of dumb idols.
Adam Clarke: Commentary on the Bible - 1831
16:14: The Lord liveth, that brought up - See Isa 43:18.
Albert Barnes: Notes on the Bible - 1834
16:14: These two verses, by promising a deliverance greater than that from Egypt, implied also a chastisement more terrible than the bondage in the iron furnace there. Instead of their being placed in one land, there was to be a scattering into the north and many other countries, followed finally by a restoration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: behold: Jer 23:7, Jer 23:8; Isa 43:18, Isa 43:19; Hos 3:4, Hos 3:5
that brought: Exo 20:2; Deu 15:15; Mic 6:4
John Gill
16:14 Therefore, behold, the days come, saith the Lord,.... Or nevertheless, "notwithstanding" (d) their sins and iniquities, and the punishment brought upon them for them: or "surely", verily; for Jarchi says it is an oath, with which the Lord swore he would redeem them, though they had behaved so ill unto him:
that it shall no more be said, the Lord liveth, that brought up the children of Israel out of the land of Egypt; this was the form of an oath with the Jews, when a man, as Kimchi observes, used to swear by the living God that brought Israel out of Egypt; or this was a fact which they used frequently to make mention of, and relate to their children; and observe to them the power and goodness of God in it; and so the Targum,
"there shall be no more any declaring the power of the Lord who brought up, &c.''
(d) So Noldius, Concord. Ebr. p. 507.
John Wesley
16:14 Notwithstanding - God sweetens the dreadful threatenings preceding, with a comfortable promise of their restoration.
Robert Jamieson, A. R. Fausset and David Brown
16:14 Therefore--So severe shall be the Jews' bondage that their deliverance from it shall be a greater benefit than that out of Egypt. The consolation is incidental here; the prominent thought is the severity of their punishment, so great that their rescue from it will be greater than that from Egypt [CALVIN]; so the context, Jer 16:13, Jer 16:17-18, proves (Jer 23:7-8; Is 43:18).
16:1516:15: այլ թէ կենդանի՛ է Տէր որ եհան զորդիսն Իսրայէլի յերկրէն հիւսւսոյ, եւ յամենայն աշխարհաց ուր եւ մերժեցան անդ. եւ պատսպարեսցէ զնոսա անդրէն յերկրին իւրեանց զոր ե՛տ հարցն նոցա[11202]։[11202] Ոմանք. Մերժեցան անդր... անդրէն յերկիր իւրե՛՛։
15 այլ կ’ասեն թէ՝ “Կենդանի է Տէրը, որ իսրայէլացիներին հանեց հիւսիսի երկրից եւ այն բոլոր երկրներից, ուր արտաքսուել էին, ու նրանց վերստին կը պատսպարի իրենց երկրում, որը տուել էր նրանց հայրերին”»:
15 Բայց ‘Կենդանի է Տէրը, Որ Իսրայէլի որդիները հանեց հիւսիսային երկրէն Եւ այն բոլոր երկիրներէն՝ ուր զանոնք քշեր էր’.Քանզի զանոնք պիտի դարձնեմ իրենց երկիրը, Որ իրենց հայրերուն տուած էի»։
այլ թէ` Կենդանի է Տէր որ եհան զորդիսն Իսրայելի յերկրէն հիւսիսոյ, եւ յամենայն աշխարհաց ուր եւ մերժեցան անդր. եւ [286]պատսպարեսցէ զնոսա անդրէն յերկրին իւրեանց զոր [287]ետ հարցն նոցա:

16:15: այլ թէ կենդանի՛ է Տէր որ եհան զորդիսն Իսրայէլի յերկրէն հիւսւսոյ, եւ յամենայն աշխարհաց ուր եւ մերժեցան անդ. եւ պատսպարեսցէ զնոսա անդրէն յերկրին իւրեանց զոր ե՛տ հարցն նոցա[11202]։
[11202] Ոմանք. Մերժեցան անդր... անդրէն յերկիր իւրե՛՛։
15 այլ կ’ասեն թէ՝ “Կենդանի է Տէրը, որ իսրայէլացիներին հանեց հիւսիսի երկրից եւ այն բոլոր երկրներից, ուր արտաքսուել էին, ու նրանց վերստին կը պատսպարի իրենց երկրում, որը տուել էր նրանց հայրերին”»:
15 Բայց ‘Կենդանի է Տէրը, Որ Իսրայէլի որդիները հանեց հիւսիսային երկրէն Եւ այն բոլոր երկիրներէն՝ ուր զանոնք քշեր էր’.Քանզի զանոնք պիտի դարձնեմ իրենց երկիրը, Որ իրենց հայրերուն տուած էի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1516:15 но: >: ибо возвращу их в землю их, которую Я дал отцам их.
16:15 ἀλλά αλλα but ζῇ ζαω live; alive κύριος κυριος lord; master ὃς ος who; what ἀνήγαγεν αναγω lead up; head up τὸν ο the οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away γῆς γη earth; land βορρᾶ βορρας north wind καὶ και and; even ἀπὸ απο from; away πασῶν πας all; every τῶν ο the χωρῶν χωρα territory; estate οὗ ου.1 where ἐξώσθησαν εξωθεω drive ἐκεῖ εκει there καὶ και and; even ἀποκαταστήσω αποκαθιστημι restore; pay αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him ἣν ος who; what ἔδωκα διδωμι give; deposit τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him
16:15 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if חַי־ ḥay- חַי alive יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֶעֱלָ֜ה heʕᵉlˈā עלה ascend אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צָפֹ֔ון ṣāfˈôn צָפֹון north וּ û וְ and מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole הָֽ hˈā הַ the אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִדִּיחָ֖ם hiddîḥˌām נדח wield שָׁ֑מָּה šˈāmmā שָׁם there וַ wa וְ and הֲשִֽׁבֹתִים֙ hᵃšˈivōṯîm שׁוב return עַל־ ʕal- עַל upon אַדְמָתָ֔ם ʔaḏmāṯˈām אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לַ la לְ to אֲבֹותָֽם׃ ס ʔᵃvôṯˈām . s אָב father
16:15. sed vivit Dominus qui eduxit filios Israhel de terra aquilonis et de universis terris ad quas eieci eos et reducam eos in terram suam quam dedi patribus eorumBut, The Lord liveth, that brought the children of Israel out of the land of the north, and out of all the lands to which I cast them out: and I will bring them again into their land, which I gave to their fathers.
15. but, As the LORD liveth, that brought up the children of Israel from the land of the north, and from all the countries whither he had driven them: and I will bring them again into their land that I gave unto their fathers.
16:15. but instead, ‘As the Lord lives, who led the sons of Israel away from the land of the north,’ and from all the lands to which I have cast them out. And I will lead them back into their own land, which I gave to their fathers.
16:15. But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.
But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers:

16:15 но: <<жив Господь, Который вывел сынов Израилевых из земли северной и из всех земель, в которые изгнал их>>: ибо возвращу их в землю их, которую Я дал отцам их.
16:15
ἀλλά αλλα but
ζῇ ζαω live; alive
κύριος κυριος lord; master
ὃς ος who; what
ἀνήγαγεν αναγω lead up; head up
τὸν ο the
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
γῆς γη earth; land
βορρᾶ βορρας north wind
καὶ και and; even
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
χωρῶν χωρα territory; estate
οὗ ου.1 where
ἐξώσθησαν εξωθεω drive
ἐκεῖ εκει there
καὶ και and; even
ἀποκαταστήσω αποκαθιστημι restore; pay
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
ἣν ος who; what
ἔδωκα διδωμι give; deposit
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
16:15
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
חַי־ ḥay- חַי alive
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֶעֱלָ֜ה heʕᵉlˈā עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צָפֹ֔ון ṣāfˈôn צָפֹון north
וּ û וְ and
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
הָֽ hˈā הַ the
אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִדִּיחָ֖ם hiddîḥˌām נדח wield
שָׁ֑מָּה šˈāmmā שָׁם there
וַ wa וְ and
הֲשִֽׁבֹתִים֙ hᵃšˈivōṯîm שׁוב return
עַל־ ʕal- עַל upon
אַדְמָתָ֔ם ʔaḏmāṯˈām אֲדָמָה soil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לַ la לְ to
אֲבֹותָֽם׃ ס ʔᵃvôṯˈām . s אָב father
16:15. sed vivit Dominus qui eduxit filios Israhel de terra aquilonis et de universis terris ad quas eieci eos et reducam eos in terram suam quam dedi patribus eorum
But, The Lord liveth, that brought the children of Israel out of the land of the north, and out of all the lands to which I cast them out: and I will bring them again into their land, which I gave to their fathers.
16:15. but instead, ‘As the Lord lives, who led the sons of Israel away from the land of the north,’ and from all the lands to which I have cast them out. And I will lead them back into their own land, which I gave to their fathers.
16:15. But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Со временем, новое чудо — выведение евреев из плена вавилонского — еще сильнее подействует на евреев и они будут в клятвах своих упоминать Того, Кто выведет их из этого, вавилонского, пленения.
Adam Clarke: Commentary on the Bible - 1831
16:15: The land of the north - Chaldea: and their deliverance thence will be as remarkable as the deliverance of their fathers from the land of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: that brought: Jer 3:18, Jer 24:6, Jer 30:3, Jer 30:10, Jer 31:8, Jer 32:37, Jer 50:19; Deu 30:3-5; Psa 106:47; Isa 11:11-16, Isa 13:5, Isa 13:6, Isa 14:1, Isa 27:12, Isa 27:13; Eze 34:12-14, Eze 36:24, Eze 37:21, Eze 37:22; Eze 39:28; Amo 9:14
Geneva 1599
16:15 But, The LORD liveth, that brought the children of Israel from the land of the north, and (f) from all the lands where he had driven them: and I will bring them again into their land that I gave to their fathers.
(f) Signifying that the blessing of their deliverance out of Babylon would be so great that it would abolish the remembrance of their deliverance from Egypt: but he has here chiefly respect to the spiritual deliverance under Christ.
John Gill
16:15 But the Lord liveth,.... Or they shall swear by the living Lord; or declare his power, as the Targum: "that brought up the children of Israel from the land of the north"; that is, from Babylon, which lay north of Judea. The Jews (d) gather from hence, that the land of Israel was higher than all other lands, because it is said, that "brought up", or "caused to ascend"; as out of the land of Egypt as before, so out of all other lands. The meaning is, that the deliverance from the Babylonish captivity was a greater blessing and mercy than the deliverance out of Egypt; the hardships they endured in Babylon being in some respects greater than those they endured in Egypt; and especially the favour being recent, and fresh upon their mind, it would swallow up the remembrance of the former mercy; that would be comparatively forgotten, and not be so frequent and common in the mouths of men; so great would be the sense of this deliverance; wherefore this prophecy both expresses the grievousness of their captivity in Babylon, as exceeding their bondage in Egypt, and the greatness of their salvation from it; when they should be not only brought out of Babylon, but also
from all the lands whither he had driven them; from Egypt, Media, and Persia, and other places: or, "whither they were driven": by the kings of the earth, as Kimchi interprets it; though it is certain the Lord's hand was in it; it was according to his will, and by his providence, that they were scattered about among the nations:
and I will bring them again into their land that I gave unto their fathers; which had its accomplishment at their return from the Babylonish captivity; and will be more fully accomplished in the latter day, when the Jews shalt be converted, and return to their own land. Kimchi says this refers to the days of the Messiah, and the gathering of the captives; and some following passages manifestly belong to Gospel times. So Jarchi and Abarbinel understand this and the following of the days of the Messiah.
(d) T. Bab. Sanhedrin, fol. 87. 1.
Robert Jamieson, A. R. Fausset and David Brown
16:15 the north--Chaldea. But while the return from Babylon is primarily meant, the return hereafter is the full and final accomplishment contemplated, as "from all the lands" proves. "Israel" was not, save in a very limited sense, "gathered from all the lands" at the return from Babylon (see on Jer 24:6; Jer 30:3; Jer 32:15).
16:1616:16: Ահաւասիկ ես առաքեմ ձկնորսս բազումս՝ ասէ Տէր, եւ որսասցեն զնոսա. եւ յետ այնորիկ առաքեցից որսո՛րդս բազումս, եւ որսասցեն զնոսա ՚ի վերայ ամենայն լերանց՝ եւ ՚ի վերայ ամենայն բլրոց՝ եւ ՚ի ծակուց վիմաց[11203]։ [11203] Ոմանք. Ահաւադիկ ես առաքեմ։ Յօրինակին. Ձկնորս բազումս՝ ասէ։
16 «Ահաւասիկ ես կ’ուղարկեմ բազում ձկնորսների, - ասում է Տէրը, - եւ նրանք կ’որսան նրանց. այնուհետեւ կ’ուղարկեմ բազում որսորդների, եւ նրանք կ’որսան նրանց բոլոր լեռների վրայ, բոլոր բլուրների վրայ ու ժայռերի ծերպերից:
16 «Ահա ես շատ ձկնորսներ բերել պիտի տամ, կ’ըսէ Տէրը, Որ զանոնք որսան։Անկէ ետքը շատ որսորդներ բերել պիտի տամ, Որ զանոնք ամէն լերան վրայէն Եւ ամէն բլուրի վրայէն Ու վէմերուն ծակերէն որսան։
Ահաւասիկ ես առաքեմ ձկնորսս բազումս, ասէ Տէր, եւ որսասցեն զնոսա. եւ յետ այնորիկ առաքեցից որսորդս բազումս, եւ որսասցեն զնոսա ի վերայ ամենայն լերանց եւ ի վերայ ամենայն բլրոց եւ ի ծակուց վիմաց:

16:16: Ահաւասիկ ես առաքեմ ձկնորսս բազումս՝ ասէ Տէր, եւ որսասցեն զնոսա. եւ յետ այնորիկ առաքեցից որսո՛րդս բազումս, եւ որսասցեն զնոսա ՚ի վերայ ամենայն լերանց՝ եւ ՚ի վերայ ամենայն բլրոց՝ եւ ՚ի ծակուց վիմաց[11203]։
[11203] Ոմանք. Ահաւադիկ ես առաքեմ։ Յօրինակին. Ձկնորս բազումս՝ ասէ։
16 «Ահաւասիկ ես կ’ուղարկեմ բազում ձկնորսների, - ասում է Տէրը, - եւ նրանք կ’որսան նրանց. այնուհետեւ կ’ուղարկեմ բազում որսորդների, եւ նրանք կ’որսան նրանց բոլոր լեռների վրայ, բոլոր բլուրների վրայ ու ժայռերի ծերպերից:
16 «Ահա ես շատ ձկնորսներ բերել պիտի տամ, կ’ըսէ Տէրը, Որ զանոնք որսան։Անկէ ետքը շատ որսորդներ բերել պիտի տամ, Որ զանոնք ամէն լերան վրայէն Եւ ամէն բլուրի վրայէն Ու վէմերուն ծակերէն որսան։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616:16 Вот, Я пошлю множество рыболовов, говорит Господь, и будут ловить их; а потом пошлю множество охотников, и они погонят их со всякой горы, и со всякого холма, и из ущелий скал.
16:16 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀποστέλλω αποστελλω send off / away τοὺς ο the ἁλεεῖς αλιευς fisherman τοὺς ο the πολλούς πολυς much; many λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἁλιεύσουσιν αλιευω fish αὐτούς αυτος he; him καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἀποστελῶ αποστελλω send off / away τοὺς ο the πολλοὺς πολυς much; many θηρευτάς θηρευτης and; even θηρεύσουσιν θηρευω hunt αὐτοὺς αυτος he; him ἐπάνω επανω upon; above παντὸς πας all; every ὄρους ορος mountain; mount καὶ και and; even ἐπάνω επανω upon; above παντὸς πας all; every βουνοῦ βουνος mound καὶ και and; even ἐκ εκ from; out of τῶν ο the τρυμαλιῶν τρυμαλια hole τῶν ο the πετρῶν πετρος.1 stone
16:16 הִנְנִ֨י hinnˌî הִנֵּה behold שֹׁלֵ֜חַ šōlˈēₐḥ שׁלח send לְל *lᵊ לְ to דַיָּגִ֥יםדוגים *ḏayyāḡˌîm דַּיָּג fisher רַבִּ֛ים rabbˈîm רַב much נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and דִיג֑וּם ḏîḡˈûm דיג fish וְ wᵊ וְ and אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵ֗ן ḵˈēn כֵּן thus אֶשְׁלַח֙ ʔešlˌaḥ שׁלח send לְ lᵊ לְ to רַבִּ֣ים rabbˈîm רַב much צַיָּדִ֔ים ṣayyāḏˈîm צַיָּד hunter וְ wᵊ וְ and צָד֞וּם ṣāḏˈûm צוד hunt מֵ mē מִן from עַ֤ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַר֙ hˌar הַר mountain וּ û וְ and מֵ mē מִן from עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole גִּבְעָ֔ה givʕˈā גִּבְעָה hill וּ û וְ and מִ mi מִן from נְּקִיקֵ֖י nnᵊqîqˌê נָקִיק cleft הַ ha הַ the סְּלָעִֽים׃ ssᵊlāʕˈîm סֶלַע rock
16:16. ecce ego mittam piscatores multos dicit Dominus et piscabuntur eos et post haec mittam eis multos venatores et venabuntur eos de omni monte et de omni colle et de cavernis petrarumBehold I will send many fishers, saith the Lord, and they shall fish them: and after this I will send them many hunters, and they shall hunt them from every mountain, and from every hill and out of the holes of the rocks.
16. Behold, I will send for many fishers saith the LORD, and they shall fish them; and afterward I will send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.
16:16. Behold, I will send many fishermen, says the Lord, and they will fish for them. And after this, I will send many hunters to them, and they will hunt for them on every mountain, and on every hilltop, and in the caverns of the rocks.
16:16. Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.
Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks:

16:16 Вот, Я пошлю множество рыболовов, говорит Господь, и будут ловить их; а потом пошлю множество охотников, и они погонят их со всякой горы, и со всякого холма, и из ущелий скал.
16:16
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἀποστέλλω αποστελλω send off / away
τοὺς ο the
ἁλεεῖς αλιευς fisherman
τοὺς ο the
πολλούς πολυς much; many
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἁλιεύσουσιν αλιευω fish
αὐτούς αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἀποστελῶ αποστελλω send off / away
τοὺς ο the
πολλοὺς πολυς much; many
θηρευτάς θηρευτης and; even
θηρεύσουσιν θηρευω hunt
αὐτοὺς αυτος he; him
ἐπάνω επανω upon; above
παντὸς πας all; every
ὄρους ορος mountain; mount
καὶ και and; even
ἐπάνω επανω upon; above
παντὸς πας all; every
βουνοῦ βουνος mound
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
τρυμαλιῶν τρυμαλια hole
τῶν ο the
πετρῶν πετρος.1 stone
16:16
הִנְנִ֨י hinnˌî הִנֵּה behold
שֹׁלֵ֜חַ šōlˈēₐḥ שׁלח send
לְל
*lᵊ לְ to
דַיָּגִ֥יםדוגים
*ḏayyāḡˌîm דַּיָּג fisher
רַבִּ֛ים rabbˈîm רַב much
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
דִיג֑וּם ḏîḡˈûm דיג fish
וְ wᵊ וְ and
אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after
כֵ֗ן ḵˈēn כֵּן thus
אֶשְׁלַח֙ ʔešlˌaḥ שׁלח send
לְ lᵊ לְ to
רַבִּ֣ים rabbˈîm רַב much
צַיָּדִ֔ים ṣayyāḏˈîm צַיָּד hunter
וְ wᵊ וְ and
צָד֞וּם ṣāḏˈûm צוד hunt
מֵ מִן from
עַ֤ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
הַר֙ hˌar הַר mountain
וּ û וְ and
מֵ מִן from
עַ֣ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
גִּבְעָ֔ה givʕˈā גִּבְעָה hill
וּ û וְ and
מִ mi מִן from
נְּקִיקֵ֖י nnᵊqîqˌê נָקִיק cleft
הַ ha הַ the
סְּלָעִֽים׃ ssᵊlāʕˈîm סֶלַע rock
16:16. ecce ego mittam piscatores multos dicit Dominus et piscabuntur eos et post haec mittam eis multos venatores et venabuntur eos de omni monte et de omni colle et de cavernis petrarum
Behold I will send many fishers, saith the Lord, and they shall fish them: and after this I will send them many hunters, and they shall hunt them from every mountain, and from every hill and out of the holes of the rocks.
16:16. Behold, I will send many fishermen, says the Lord, and they will fish for them. And after this, I will send many hunters to them, and they will hunt for them on every mountain, and on every hilltop, and in the caverns of the rocks.
16:16. Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Рыболовы и охотники — это халдеи, которые забирали иногда население Иудейского государства целыми массами, как рыболовы таскают рыбу сетями, то охотились за отдельными иудеями, скрывавшимися в горах (ср. Авв I:15).
Adam Clarke: Commentary on the Bible - 1831
16:16: I will send for many fishers - for many hunters - I shall raise up enemies against them some of whom shall destroy them by wiles, and others shall ruin them by violence. This seems to be the meaning of these symbolical fishers and hunters.
Albert Barnes: Notes on the Bible - 1834
16:16: The scattering of the people is to be like that of hunted animals, of which but few escape, the ancient method of hunting being to enclose a large space with beaters and nets, and so drive everything within it to some place where it was destroyed. The destruction of the whole male population was one of the horrible customs of ancient warfare, and the process is called in Herodotus "sweeping the country with a drag-net." The same authority tells us that this method could only be effectually carried out on an island. Literally, understood, the fishers are the main armies who, in the towns and fortresses, capture the people in crowds as in a net, while the hunters are the light-armed troops, who pursue the fugitives over the whole country, and drive them out of their hiding places as hunters track out their game.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: I will send: I will raise up enemies against them, some of whom shall destroy them by wiles, and others shall ruin them by violence. The Chaldeans shall make an entire conquest of the whole land, and strip it of its riches and inhabitants; and those who may escape one party shall fall into the hands of another. Jer 25:9; Amo 4:2; Hab 1:14, Hab 1:15
hunters: Gen 10:9; Sa1 24:11, Sa1 26:20; Mic 7:2
every mountain: Isa 24:17, Isa 24:18; Amo 5:19, Amo 9:1-3; Luk 17:34-37; Rev 6:15-17
Carl Friedrich Keil and Franz Delitzsch
16:16
Further account of the punishment foretold, with the reasons for the same. - Jer 16:16. "Behold, I send for many fishers, saith Jahve, who shall fish them, and after will I send fore many hunters, who shall hunt them from every mountain and every hill, and out of the clefts of the rock. Jer 16:17. For mine eyes are upon all their ways, they are not hidden from me, neither is their iniquity concealed from mine eyes. Jer 16:18. And first, I requite double their iniquity and their sin, because they defiled my land with the carcases of their detestables, and with their abominations they have filled mine inheritance. Jer 16:19. Jahveh, my strength and my fortress, and my refuge in the day of trouble! Unto Thee shall the peoples come from the ends of the earth and say: But lies have our fathers inherited, vanity, and amidst them none profiteth at all. Jer 16:20. Shall a man make gods to himself, which are yet no gods? Jer 16:21. Therefore, behold, I make them to know this once, I make them to know my hand and my might, and they shall know that my name is Jahveh."
Jer 16:16-17
Jer 16:16-18 are a continuation of the threatening in Jer 16:13, that Judah is to be cast out, but are directly connected with Jer 16:15, and elucidate the expulsion into many lands there foretold. The figures of the fishers and hunters do not bespeak the gathering again and restoration of the scattered people, as Ven. would make out, but the carrying of Judah captive out of his land. This is clear from the second of the figures, for the hunter does not gather the animals together, but kills them; and the reference of the verses is put beyond a doubt by Jer 16:17 and Jer 16:18, and is consequently admitted by all other comm. The two figures signify various kinds of treatment at the hands of enemies. The fishers represent the enemies that gather the inhabitants of the land as in a net, and carry them wholesale into captivity (cf. Amos 4:2; Hab 1:15). The hunters, again, are those who drive out from their hiding-places, and slay or carry captive such as have escaped from the cities, and have taken refuge in the mountains and ravines; cf. Jer 4:29, Judg 6:2 1Kings 13:6. In this the idea is visibly set forth that none shall escape the enemy. שׁלה c. ל pers., send for one, cause him to come, as in Jer 14:3 (send for water), so that there is no call to take ל according to the Aram. usage as sign of the accusative, for which we can cite in Jeremiah only the case in Jer 40:2. The form דּוּגים (Chet.) agrees with Ezek 47:10, while the Keri, דּיּגים, is a formation similar to ציּדים. In the second clause רבּים is, like the numerals, made to precede the noun; cf. Prov 31:29; Ps 89:51. - For the Lord knows their doings and dealings, and their transgressions are not hid from Him; cf. Jer 23:24; Jer 32:19. על for אל, indicating the direction. Their ways are not the ways of flight, but their course of action.
Jer 16:18
The punishment foretold is but retribution for their sins. Because they have defiled the land by idolatry, they shall be driven out of it. ראשׁונה, first, is by Jerome, Hitz., Ew., Umbr. made to refer to the salvation promised in Jer 16:15 : first, i.e., before the restoration of my favour spoken of in Jer 16:15, I requite double. Against this Graf has objected, that on this view "first" would appear somewhat superfluous; and Ng., that the manifestly intended antithesis to משׁנה is left out of account. There is little force in either objection. Even Ng.'s paraphrase does not do full justice to the presumed antithesis; for if we render: "For the first time the double shall be requited, in the event of repetition a severer standard shall be used," then the antithesis to "first" would not be "double," but the supplied repetition of the offence. There is not the slightest hint in the context to lead us to supply this idea; nor is there any antithesis between "first" and "double." It is a mere assumption of the comm., which Rashi, Kimchi, Ros., Maur., etc., have brought into the text by the interpolation of a ו cop. before משׁנה: I requite the first of their transgressions and the repetition of them, i.e., their earlier and their repeated sins, or the sins committed by their fathers and by themselves, on a greater scale. We therefore hold the reference to Jer 16:15 to be the only true one, and regard it as corresponding both to the words before us and the context. "The double of their iniquity," i.e., ample measure for their sins (cf. Is 40:2; Job 11:6) by way of the horrors of war and the sufferings of the exile. The sins are more exactly defined by: because they defiled my land by the carcases of their detestables, i.e., their dead detestable idols. שׁקּוּצים נבלת is formed according to פּגרי , Lev 26:30, and it belongs to "they defiled," not to "they filled," as the Masoretic accentuation puts it; for מלא is construed, not with בּ of the thing, but with double accus.; cf. Ezek 8:17; Ezek 30:11, etc. So it is construed in the last clause: With their abominations they have filled the inheritance of Jahveh, i.e., the land of the Lord (cf. Jer 2:7). The infin. חלּלם is continued by מלאוּ in verbo fin., as usual.
In Jer 16:19-21 we have more as to the necessity of the threatened punishment. The prophet turns to the Lord as his defence and fortress in time of need, and utters the hope that even the heathen may some time turn to the Lord and confess the vanity of idolatry, since the gods which men make are no gods. To this the Lord answers in Jer 16:21, that just therefore He must punish His idolatrous people, so that they shall feel His power and learn to know His name.
Jer 16:19-21
In his cry to the Lord: My strength...in the day of trouble, which agrees closely with Ps 28:8; Ps 59:17; Ps 18:3, Jeremiah utters not merely his own feelings, but those which would animate every member of his people. In the time of need the powerlessness of the idols to help, and so their vanity, becomes apparent. Trouble therefore drives to God, the Almighty Lord and Ruler of the world, and forces to bend under His power. The coming tribulation is to have this fruit not only in the case of the Israelites, but also in that of the heathen nations, so that they shall see the vanity of the idolatry they have inherited from their fathers, and be converted to the Lord, the only true God. How this knowledge is to be awakened in the heathen, Jeremiah does not disclose; but it may be gathered from Jer 16:15, from the deliverance of Israel, there announced, out of the heathen lands into which they had been cast forth. By this deliverance the heathen will be made aware both of the almighty power of the God of Israel and of the nothingness of their own gods. On הבל cf. Jer 2:5; and with "none that profiteth," cf. Jer 2:8; Jer 14:22. In Jer 16:20 the prophet confirms what the heathen have been saying. The question has a negative force, as is clear from the second clause. In Jer 16:21 we have the Lord's answer to the prophets' confession in Jer 16:19. Since the Jews are so blinded that they prefer vain idols to the living God, He will this time so show them His hand and His strength in that foretold chastisement, that they shall know His name, i.e., know that He alone is God in deed and in truth. Cf. Ezek 12:15; Ex 3:14.
Geneva 1599
16:16 Behold, I will send for many (g) fishermen, saith the LORD, and they shall fish them; and afterwards will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the clefts of the rocks.
(g) By the fishers and hunters are meant the Babylonians and Chaldeans who would destroy them in such sort, that if they escaped the one, the other would take them.
John Gill
16:16 Behold, I will send for many fishers, saith the Lord, and they shall fish them,.... Which some understand of the Egyptians, who lived much on fish, and were much employed in catching them, to which the allusion is thought to be; but rather the Chaldeans are intended, whom God, by the secret instinct of his providence, brought up against the Jews; who besieged Jerusalem, and enclosed them in it, and took them as fishes in a net; see Hab 1:14, though some interpret this, and what follows, of the deliverance of the Jews by the Medes and Persians under Cyrus, who searched for them in all places, and sent them into their own land; or of Zerubbabel, and others with him, who used all means to persuade the Jews in the captivity to go with them, and build the house of the Lord in Jerusalem; and there are not wanting others, who by the "fishers" think the apostles are meant; who were fishers by occupation, and whom Christ made fishers of men, and sent forth to cast and spread the net of the Gospel in the several parts of Judea, for the conversion of some of that people; see Mt 4:18,
and after will l send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks; either the same persons, the Chaldeans, are meant here, as before; who, as they should slay those they took in Jerusalem with the edge of the sword, as fishes taken in a net are killed, or presently die, which is the sense of the Targum, and other Jewish commentators; so those that escaped and fled to mountains, hills, and holes of the rocks, to hide themselves, should be pursued by them, and be found out, taken, and carried captive: or, the Romans (e). So Nimrod, the beginning of whose kingdom was Babel, being a tyrant and an oppressor, is called a mighty hunter, Gen 10:8.
(e) Vid. Joseph de Bello Jud. l. 7. c. 9. sect. 4.
John Wesley
16:16 Fishers - Those enemies whom God made use of to destroy the Jews, hunting them out of all holes and coverts wheresoever they should take sanctuary.
Robert Jamieson, A. R. Fausset and David Brown
16:16 send for--translate, "I will send many"; "I will give the commission to many" (2Chron 17:7).
fishers . . . hunters--successive invaders of Judea (Amos 4:2; Hab 1:14-15). So "net" (Ezek 12:13). As to "hunters," see Gen 10:9; Mic 7:2. The Chaldees were famous in hunting, as the Egyptians, the other enemy of Judea, were in fishing. "Fishers" expresses the ease of their victory over the Jews as that of the angler over fishes; "hunters," the keenness of their pursuit of them into every cave and nook. It is remarkable, the same image is used in a good sense of the Jews' restoration, implying that just as their enemies were employed by God to take them in hand for destruction, so the same shall be employed for their restoration (Ezek 47:9-10). So spiritually, those once enemies by nature (fishermen many of them literally) were employed by God to be heralds of salvation, "catching men" for life (Mt 4:19; Lk 5:10; Acts 2:41; Acts 4:4); compare here Jer 16:19, "the Gentiles shall come unto thee" (2Cor 12:16).
16:1716:17: Զի աչք իմ ՚ի վերայ ամենայն ճանապարհաց նոցա, եւ ո՛չ թաքեան յերեսաց իմոց, եւ ո՛չ ծածկեցան անիրաւութիւնք նոցա առաջի աչաց իմոց[11204]։ [11204] Ոմանք. ՚Ի վերայ ճանապարհաց նոցա։
17 Իմ աչքը նրանց բոլոր ճանապարհներին է. նրանք իմ տեսողութիւնից չեն թաքնուել, ոչ էլ նրանց անիրաւութիւններն են ծածկուել իմ աչքերի առաջ:
17 Վասն զի իմ աչքերս անոնց բոլոր ճամբաներուն վրայ են. Իմ երեսէս ծածկուած չեն, Անոնց անօրէնութիւնը իմ աչքերուս առջեւէն պահուած չէ։
Զի աչք իմ ի վերայ ամենայն ճանապարհաց նոցա, եւ ոչ թաքեան յերեսաց իմոց, եւ ոչ ծածկեցան անիրաւութիւնք նոցա առաջի աչաց իմոց:

16:17: Զի աչք իմ ՚ի վերայ ամենայն ճանապարհաց նոցա, եւ ո՛չ թաքեան յերեսաց իմոց, եւ ո՛չ ծածկեցան անիրաւութիւնք նոցա առաջի աչաց իմոց[11204]։
[11204] Ոմանք. ՚Ի վերայ ճանապարհաց նոցա։
17 Իմ աչքը նրանց բոլոր ճանապարհներին է. նրանք իմ տեսողութիւնից չեն թաքնուել, ոչ էլ նրանց անիրաւութիւններն են ծածկուել իմ աչքերի առաջ:
17 Վասն զի իմ աչքերս անոնց բոլոր ճամբաներուն վրայ են. Իմ երեսէս ծածկուած չեն, Անոնց անօրէնութիւնը իմ աչքերուս առջեւէն պահուած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1716:17 Ибо очи Мои на всех путях их; они не скрыты от лица Моего, и неправда их не сокрыта от очей Моих.
16:17 ὅτι οτι since; that οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐπὶ επι in; on πάσας πας all; every τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἐκρύβη κρυπτω hide τὰ ο the ἀδικήματα αδικημα crime αὐτῶν αυτος he; him ἀπέναντι απεναντι before; contrary τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine
16:17 כִּ֤י kˈî כִּי that עֵינַי֙ ʕênˌay עַיִן eye עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole דַּרְכֵיהֶ֔ם darᵊḵêhˈem דֶּרֶךְ way לֹ֥א lˌō לֹא not נִסְתְּר֖וּ nistᵊrˌû סתר hide מִ mi מִן from לְּ llᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נִצְפַּ֥ן niṣpˌan צפן hide עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin מִ mi מִן from נֶּ֥גֶד nnˌeḡeḏ נֶגֶד counterpart עֵינָֽי׃ ʕênˈāy עַיִן eye
16:17. quia oculi mei super omnes vias eorum non sunt absconditae a facie mea et non fuit occulta iniquitas eorum ab oculis meisFor my eyes are upon all their ways: they are not hid from my face, and their iniquity hath not been hid from my eyes.
17. For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity concealed from mine eyes.
16:17. For my eyes are upon all their ways. They have not been hidden from my face, and their iniquity has not been concealed from my eyes.
16:17. For mine eyes [are] upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes.
For mine eyes [are] upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes:

16:17 Ибо очи Мои на всех путях их; они не скрыты от лица Моего, и неправда их не сокрыта от очей Моих.
16:17
ὅτι οτι since; that
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐπὶ επι in; on
πάσας πας all; every
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἐκρύβη κρυπτω hide
τὰ ο the
ἀδικήματα αδικημα crime
αὐτῶν αυτος he; him
ἀπέναντι απεναντι before; contrary
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
16:17
כִּ֤י kˈî כִּי that
עֵינַי֙ ʕênˌay עַיִן eye
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
דַּרְכֵיהֶ֔ם darᵊḵêhˈem דֶּרֶךְ way
לֹ֥א lˌō לֹא not
נִסְתְּר֖וּ nistᵊrˌû סתר hide
מִ mi מִן from
לְּ llᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נִצְפַּ֥ן niṣpˌan צפן hide
עֲוֹנָ֖ם ʕᵃwōnˌām עָוֹן sin
מִ mi מִן from
נֶּ֥גֶד nnˌeḡeḏ נֶגֶד counterpart
עֵינָֽי׃ ʕênˈāy עַיִן eye
16:17. quia oculi mei super omnes vias eorum non sunt absconditae a facie mea et non fuit occulta iniquitas eorum ab oculis meis
For my eyes are upon all their ways: they are not hid from my face, and their iniquity hath not been hid from my eyes.
16:17. For my eyes are upon all their ways. They have not been hidden from my face, and their iniquity has not been concealed from my eyes.
16:17. For mine eyes [are] upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:17: This chastisement arises not from caprice, but is decreed upon full knowledge and examination of their doings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: Jer 23:24, Jer 32:19; Ch2 16:9; Job 34:21, Job 34:22; Psa 90:8, Psa 139:3; Pro 5:21; Pro 15:3; Isa 29:15; Eze 8:12, Eze 9:9; Luk 12:1, Luk 12:2; Co1 4:5; Heb 4:13
John Gill
16:17 For mine eyes are upon all their ways,.... Not only which they may take to hide themselves from their enemies, and where they should be directed to find them; but their evil ways in which they walked, and which were the cause of their calamities; these, how secret soever they were, were under the eye of God, whose eyes are in every place, and upon all the ways of men, good and bad; though they might flatter themselves, as wicked men sometimes do, that the Lord sees them not, and does not take notice of their iniquities: but, that they might be assured of the contrary, it is added,
they are not hid from my face, neither is their iniquity hid from mine eyes; neither their ways nor their works, their persons nor their actions, could be concealed from the Lord; none can hide himself in secret places, that they should not be seen by him; the darkness and the light are both alike to an omniscient God. The Targum is,
"their iniquities are not hid from before (or from, or the sight of) my Word;''
the essential Word of God; see Heb 4:12.
Robert Jamieson, A. R. Fausset and David Brown
16:17 (Jer 32:19; Prov 5:21; Prov 15:3).
their iniquity--the cause of God's judgments on them.
16:1816:18: Եւ հատուցից նոցա նա՛խ կրկին զանիրաւութիւնս նոցա. եւ զմեղս նոցա որովք պղծեցին զերկիր իմ մեռելոտւովք գարշելեացն իւրեանց. եւ անօրէնութեամբք նոցա՝ որովք լցի՛ն զժառանգութիւն իմ[11205]։[11205] Ոմանք. Եւ հատուցից նախ կրկին զանօրէնութիւնս նոցա... եւ անիրաւութեամբք նոցա։
18 Ես նախ նրանց կրկնակի կը հատուցեմ իրենց անիրաւութիւնների դիմաց, նաեւ նրանց մեղքերի դիմաց, որոնցով պղծեցին իմ երկիրը, իրենց գարշելի մեռելոտիներով եւ իրենց անօրէնութիւններով լցրին իմ ժառանգութիւնը»:
18 Նախ անոնց անօրէնութեանը ու մեղքին Կրկնապատիկ հատուցում պիտի ընեմ, Քանի որ իմ երկիրս պղծեցին Եւ իրենց գարշութիւններուն ու պղծութիւններուն դիակներովը Իմ ժառանգութիւնս լեցուցին»։
Եւ հատուցից նոցա նախ կրկին զանիրաւութիւնս նոցա, եւ զմեղս նոցա որովք պղծեցին զերկիր իմ մեռելոտւովք գարշելեացն իւրեանց, եւ անօրէնութեամբք նոցա, որովք լցին զժառանգութիւն իմ:

16:18: Եւ հատուցից նոցա նա՛խ կրկին զանիրաւութիւնս նոցա. եւ զմեղս նոցա որովք պղծեցին զերկիր իմ մեռելոտւովք գարշելեացն իւրեանց. եւ անօրէնութեամբք նոցա՝ որովք լցի՛ն զժառանգութիւն իմ[11205]։
[11205] Ոմանք. Եւ հատուցից նախ կրկին զանօրէնութիւնս նոցա... եւ անիրաւութեամբք նոցա։
18 Ես նախ նրանց կրկնակի կը հատուցեմ իրենց անիրաւութիւնների դիմաց, նաեւ նրանց մեղքերի դիմաց, որոնցով պղծեցին իմ երկիրը, իրենց գարշելի մեռելոտիներով եւ իրենց անօրէնութիւններով լցրին իմ ժառանգութիւնը»:
18 Նախ անոնց անօրէնութեանը ու մեղքին Կրկնապատիկ հատուցում պիտի ընեմ, Քանի որ իմ երկիրս պղծեցին Եւ իրենց գարշութիւններուն ու պղծութիւններուն դիակներովը Իմ ժառանգութիւնս լեցուցին»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1816:18 И воздам им прежде всего за неправду их и за сугубый грех их, потому что осквернили землю Мою, трупами гнусных своих и мерзостями своими наполнили наследие Мое.
16:18 καὶ και and; even ἀνταποδώσω ανταποδιδωμι repay διπλᾶς διπλους double; twice τὰς ο the ἀδικίας αδικια injury; injustice αὐτῶν αυτος he; him καὶ και and; even τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him ἐφ᾿ επι in; on αἷς ος who; what ἐβεβήλωσαν βεβηλοω profane τὴν ο the γῆν γη earth; land μου μου of me; mine ἐν εν in τοῖς ο the θνησιμαίοις θνησιμαιος the βδελυγμάτων βδελυγμα abomination αὐτῶν αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the ἀνομίαις ανομια lawlessness αὐτῶν αυτος he; him ἐν εν in αἷς ος who; what ἐπλημμέλησαν πλημμελεω the κληρονομίαν κληρονομια inheritance μου μου of me; mine
16:18 וְ wᵊ וְ and שִׁלַּמְתִּ֣י šillamtˈî שׁלם be complete רִֽאשֹׁונָ֗ה rˈišônˈā רִאשֹׁון first מִשְׁנֵ֤ה mišnˈē מִשְׁנֶה second עֲוֹנָם֙ ʕᵃwōnˌām עָוֹן sin וְ wᵊ וְ and חַטָּאתָ֔ם ḥaṭṭāṯˈām חַטָּאת sin עַ֖ל ʕˌal עַל upon חַלְּלָ֣ם ḥallᵊlˈām חלל defile אֶת־ ʔeṯ- אֵת [object marker] אַרְצִ֑י ʔarṣˈî אֶרֶץ earth בְּ bᵊ בְּ in נִבְלַ֤ת nivlˈaṯ נְבֵלָה corpse שִׁקּֽוּצֵיהֶם֙ šiqqˈûṣêhem שִׁקּוּץ idol וְ wᵊ וְ and תֹועֲבֹ֣ותֵיהֶ֔ם ṯôʕᵃvˈôṯêhˈem תֹּועֵבָה abomination מָלְא֖וּ mālᵊʔˌû מלא be full אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתִֽי׃ ס naḥᵃlāṯˈî . s נַחֲלָה heritage
16:18. et reddam primum duplices iniquitates et peccata eorum quia contaminaverunt terram meam in morticinis idolorum suorum et abominationibus suis impleverunt hereditatem meamAnd I will repay first their double iniquities, and their sins: because they have defiled my land with the carcasses of their idols, and they have filled my inheritance with their abominations.
18. And first I will recompense their iniquity and their sin double; because they have polluted my land with the carcases of their detestable things, and have filled mine inheritance with their abominations.
16:18. But first, I will repay their double iniquities and their sins. For they have defiled my land with the dead bodies of their idols, and they have filled my inheritance with their abominations.”
16:18. And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things.
And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things:

16:18 И воздам им прежде всего за неправду их и за сугубый грех их, потому что осквернили землю Мою, трупами гнусных своих и мерзостями своими наполнили наследие Мое.
16:18
καὶ και and; even
ἀνταποδώσω ανταποδιδωμι repay
διπλᾶς διπλους double; twice
τὰς ο the
ἀδικίας αδικια injury; injustice
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
ἐφ᾿ επι in; on
αἷς ος who; what
ἐβεβήλωσαν βεβηλοω profane
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
ἐν εν in
τοῖς ο the
θνησιμαίοις θνησιμαιος the
βδελυγμάτων βδελυγμα abomination
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
ἀνομίαις ανομια lawlessness
αὐτῶν αυτος he; him
ἐν εν in
αἷς ος who; what
ἐπλημμέλησαν πλημμελεω the
κληρονομίαν κληρονομια inheritance
μου μου of me; mine
16:18
וְ wᵊ וְ and
שִׁלַּמְתִּ֣י šillamtˈî שׁלם be complete
רִֽאשֹׁונָ֗ה rˈišônˈā רִאשֹׁון first
מִשְׁנֵ֤ה mišnˈē מִשְׁנֶה second
עֲוֹנָם֙ ʕᵃwōnˌām עָוֹן sin
וְ wᵊ וְ and
חַטָּאתָ֔ם ḥaṭṭāṯˈām חַטָּאת sin
עַ֖ל ʕˌal עַל upon
חַלְּלָ֣ם ḥallᵊlˈām חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצִ֑י ʔarṣˈî אֶרֶץ earth
בְּ bᵊ בְּ in
נִבְלַ֤ת nivlˈaṯ נְבֵלָה corpse
שִׁקּֽוּצֵיהֶם֙ šiqqˈûṣêhem שִׁקּוּץ idol
וְ wᵊ וְ and
תֹועֲבֹ֣ותֵיהֶ֔ם ṯôʕᵃvˈôṯêhˈem תֹּועֵבָה abomination
מָלְא֖וּ mālᵊʔˌû מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלָתִֽי׃ ס naḥᵃlāṯˈî . s נַחֲלָה heritage
16:18. et reddam primum duplices iniquitates et peccata eorum quia contaminaverunt terram meam in morticinis idolorum suorum et abominationibus suis impleverunt hereditatem meam
And I will repay first their double iniquities, and their sins: because they have defiled my land with the carcasses of their idols, and they have filled my inheritance with their abominations.
16:18. But first, I will repay their double iniquities and their sins. For they have defiled my land with the dead bodies of their idols, and they have filled my inheritance with their abominations.”
16:18. And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Прежде всего — точнее с евр: раньше (ср. Ис. LXV:7), т. е. прежде чем исполнятся обещания 14–15-го ст. — За сугубый грех их. Грех иудеев называется сугубым или двойным для того чтобы обозначить силу этого греха (ср. Ис. ХL:2). Трупы гнусных. Идолы называются трупами для того, чтобы указать на их нечистоту, так как труп был самою большою нечистотою в глазах иудея.

Особые замечания — см. после 17-й главы.
Adam Clarke: Commentary on the Bible - 1831
16:18: The carcasses of their detestable - things - Either meaning the idols themselves, which were only carcasses without life; or the sacrifices which were made to them.
Albert Barnes: Notes on the Bible - 1834
16:18: First - Before the return from exile.
I will recompense their iniquity ... double - The ordinary rule of the Law (Isa 40:2 note). Sin is twofold; there is the leaving of God's will undone, and the actual wrongdoing. And every punishment is twofold: first, there is the loss of the blessing which would have followed upon obedience, and secondly, the presence of actual misery.
Because they have defiled ... - Rather, "because they have profaned My land with the carcases of their detestable things" (their lifeless and hateful idols, the very touch of which pollutes like that of a corpse, Num 19:11); "and hare filled My inheritance with their abominations."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: first: Jer 17:18; Isa 40:2, Isa 61:7; Rev 18:6
they have defiled: Jer 2:7, Jer 3:1, Jer 3:2, Jer 3:9; Lev 18:27, Lev 18:28; Num 35:33, Num 35:34; Psa 106:38; Isa 24:5; Mic 2:10; Zep 3:1-5
the carcases: Lev 26:30; Eze 11:18, Eze 11:21, Eze 43:7-9
Geneva 1599
16:18 And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled my inheritance with the (h) carcases of their detestable and abominable things.
(h) That is, their sons and daughters, who they offered to Molech.
John Gill
16:18 And first I will recompense their iniquity and their sin double,.... Or, "but first I will recompense", &c. (f); meaning, before he showed favour to them, and returned their captivity, Jer 16:15, he would punish them according to their sins; not double to what they deserved, but to what: they were used to have, or he was used to inflict upon them, punishing them less than their sins deserved; but now he would reward them to the full, though not beyond the measure of justice, yet largely and abundantly, and with rigour and severity. Some understand this of God's gathering together all their sins and iniquities "from the beginning" (g), as they render the word; the sins of their fathers and their own, and punishing them for them all at once; or first their fathers' sins, and then their own, in which they imitated their fathers, and filled up the measure of their iniquity. So the Targum,
"and I will render to the second as to the first, for everyone of both, their iniquities and their sins.''
Because they have defiled my land; out of which he cast the Canaanites for the same reason; and which he chose for the place of his residence and worship, and settled the people of Israel for that purpose in it: that they might serve him in it, and not do as the Heathens before them had done, and which yet they did; and this was what was provoking to him.
They have filled mine inheritance with the carcasses of their detestable and abominable things; with their idols, which were not only lifeless, but stinking, loathsome, and abominable; or unclean creatures, which were sacrificed unto them; and some think human sacrifices, the bodies of men, are meant: places of idolatrous worship were set up everywhere in the land, and therefore it is said to be filled therewith; and it was an aggravation of their wickedness, that this was done in a land which the Lord had chosen for his own possession, and had given to Israel as an inheritance.
(f) "sed reddum primum". (g) "ab initio" Calvin; "initio", Montanus.
John Wesley
16:18 I will recompense - Before I will restore them, I will plentifully punish them, (for so double here signifies, not the double of what their sins deserve.) Defiled - By their idolatry, blood and cruelty. Detestable - Unclean beasts offered to their idols, or innocent persons slain by them.
Robert Jamieson, A. R. Fausset and David Brown
16:18 first . . . double--HORSLEY translates, "I will recompense . . . once and again"; literally, "the first time repeated": alluding to the two captivities--the Babylonian and the Roman. MAURER, "I will recompense their former iniquities (those long ago committed by their fathers) and their (own) repeated sins" (Jer 16:11-12). English Version gives a good sense, "First (before 'I bring them again into their land'), I will doubly (that is, fully and amply, Jer 17:18; Is 40:2) recompense."
carcasses--not sweet-smelling sacrifices acceptable to God, but "carcasses" offered to idols, an offensive odor to God: human victims (Jer 19:5; Ezek 16:20), and unclean animals (Is 65:4; Is 66:17). MAURER explains it, "the carcasses" of the idols: their images void of sense and life, Compare Jer 16:19-20. Lev 26:30 favors this.
16:1916:19: Տէր զօրութիւն իմ՝ եւ օգնութիւն իմ եւ ապաւէն իմ յաւուր չարեաց. առ քեզ հեթանոսք եկեսցեն ՚ի ծագա՛ց երկրէ եւ ասասցեն. Որպէս սո՛ւտ գործէին հարքն մեր կուռս, եւ ո՛չ գոյր օգո՛ւտ ՚ի նոցանէ[11206]։ [11206] Ոմանք. Եւ օգնականութիւն իմ. կամ՝ օգնական իմ ես յաւուր չարեաց... սուտ գործեցին հարքն... ՚ի նոցանէն։
19 Տէ՛ր, ո՛վ իմ զօրութիւն, իմ օգնութիւն եւ չար օրերի իմ ապաւէն. աշխարհի ծայրերից հեթանոսները քեզ մօտ են գալու եւ ասելու. «Ինչպէ՜ս էին սուտ կուռքեր ստեղծում մեր հայրերը, իսկ նրանցից օգուտ չկար:
19 Ո՛վ Տէր, իմ զօրութիւնս, իմ բերդս Ու իմ ապաստանարանս նեղութեան օրը, Երկրի ծայրերէն ազգերը քեզի պիտի գան Ու պիտի ըսեն.«Իրաւցնէ մեր հայրերը ստութիւն, Ունայնութիւն ու անօգուտ բաներ ժառանգեցին։
Տէր, զօրութիւն իմ եւ օգնութիւն իմ եւ ապաւէն իմ յաւուր չարեաց. առ քեզ հեթանոսք եկեսցեն ի ծագաց երկրէ եւ ասասցեն. [288]Որպէս սուտ գործէին հարքն մեր կուռս,`` եւ ոչ գոյր օգուտ ի նոցանէ:

16:19: Տէր զօրութիւն իմ՝ եւ օգնութիւն իմ եւ ապաւէն իմ յաւուր չարեաց. առ քեզ հեթանոսք եկեսցեն ՚ի ծագա՛ց երկրէ եւ ասասցեն. Որպէս սո՛ւտ գործէին հարքն մեր կուռս, եւ ո՛չ գոյր օգո՛ւտ ՚ի նոցանէ[11206]։
[11206] Ոմանք. Եւ օգնականութիւն իմ. կամ՝ օգնական իմ ես յաւուր չարեաց... սուտ գործեցին հարքն... ՚ի նոցանէն։
19 Տէ՛ր, ո՛վ իմ զօրութիւն, իմ օգնութիւն եւ չար օրերի իմ ապաւէն. աշխարհի ծայրերից հեթանոսները քեզ մօտ են գալու եւ ասելու. «Ինչպէ՜ս էին սուտ կուռքեր ստեղծում մեր հայրերը, իսկ նրանցից օգուտ չկար:
19 Ո՛վ Տէր, իմ զօրութիւնս, իմ բերդս Ու իմ ապաստանարանս նեղութեան օրը, Երկրի ծայրերէն ազգերը քեզի պիտի գան Ու պիտի ըսեն.«Իրաւցնէ մեր հայրերը ստութիւն, Ունայնութիւն ու անօգուտ բաներ ժառանգեցին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1916:19 Господи, сила моя и крепость моя и прибежище мое в день скорби! к Тебе придут народы от краев земли и скажут: >.
16:19 κύριε κυριος lord; master ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even βοήθειά βοηθεια help μου μου of me; mine καὶ και and; even καταφυγή καταφυγη of me; mine ἐν εν in ἡμέρᾳ ημερα day κακῶν κακος bad; ugly πρὸς προς to; toward σὲ σε.1 you ἔθνη εθνος nation; caste ἥξουσιν ηκω here ἀπ᾿ απο from; away ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned ὡς ως.1 as; how ψευδῆ ψευδης false ἐκτήσαντο κταομαι acquire οἱ ο the πατέρες πατηρ father ἡμῶν ημων our εἴδωλα ειδωλον idol καὶ και and; even οὐκ ου not ἔστιν ειμι be ἐν εν in αὐτοῖς αυτος he; him ὠφέλημα ωφελημα useful
16:19 יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH עֻזִּ֧י ʕuzzˈî עֹז protection וּ û וְ and מָעֻזִּ֛י māʕuzzˈî מָעֹוז fort וּ û וְ and מְנוּסִ֖י mᵊnûsˌî מָנֹוס refuge בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day צָרָ֑ה ṣārˈā צָרָה distress אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to גֹּויִ֤ם gôyˈim גֹּוי people יָבֹ֨אוּ֙ yāvˈōʔû בוא come מֵֽ mˈē מִן from אַפְסֵי־ ʔafsê- אֶפֶס end אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יֹאמְר֗וּ yōmᵊrˈû אמר say אַךְ־ ʔaḵ- אַךְ only שֶׁ֨קֶר֙ šˈeqer שֶׁקֶר lie נָחֲל֣וּ nāḥᵃlˈû נחל take possession אֲבֹותֵ֔ינוּ ʔᵃvôṯˈênû אָב father הֶ֖בֶל hˌevel הֶבֶל breath וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] בָּ֥ם bˌām בְּ in מֹועִֽיל׃ môʕˈîl יעל profit
16:19. Domine fortitudo mea et robur meum et refugium meum in die tribulationis ad te gentes venient ab extremis terrae et dicent vere mendacium possederunt patres nostri vanitatem quae eis non profuitO Lord, my might, and my strength, and my refuge in the day of tribulation: to thee the Gentiles shall come from the ends of the earth, and shall say: Surely our fathers have possessed lies, a vanity which hath not profited them.
19. O LORD, my strength, and my strong hold, and my refuge in the day of affliction, unto thee shall the nations come from the ends of the earth, and shall say, Our fathers have inherited nought but lies, vanity and things wherein there is no profit.
16:19. “O Lord, my strength, and my health, and my refuge in the day of tribulation: the Gentiles will approach you from the ends of the earth, and they will say: ‘Truly, our fathers possessed a lie, an emptiness that has not benefited them.’
16:19. O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and [things] wherein [there is] no profit.
O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and [things] wherein [there is] no profit:

16:19 Господи, сила моя и крепость моя и прибежище мое в день скорби! к Тебе придут народы от краев земли и скажут: <<только ложь наследовали наши отцы, пустоту и то, в чем никакой нет пользы>>.
16:19
κύριε κυριος lord; master
ἰσχύς ισχυς force
μου μου of me; mine
καὶ και and; even
βοήθειά βοηθεια help
μου μου of me; mine
καὶ και and; even
καταφυγή καταφυγη of me; mine
ἐν εν in
ἡμέρᾳ ημερα day
κακῶν κακος bad; ugly
πρὸς προς to; toward
σὲ σε.1 you
ἔθνη εθνος nation; caste
ἥξουσιν ηκω here
ἀπ᾿ απο from; away
ἐσχάτου εσχατος last; farthest part
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
ὡς ως.1 as; how
ψευδῆ ψευδης false
ἐκτήσαντο κταομαι acquire
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
εἴδωλα ειδωλον idol
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
ὠφέλημα ωφελημα useful
16:19
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
עֻזִּ֧י ʕuzzˈî עֹז protection
וּ û וְ and
מָעֻזִּ֛י māʕuzzˈî מָעֹוז fort
וּ û וְ and
מְנוּסִ֖י mᵊnûsˌî מָנֹוס refuge
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
צָרָ֑ה ṣārˈā צָרָה distress
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
גֹּויִ֤ם gôyˈim גֹּוי people
יָבֹ֨אוּ֙ yāvˈōʔû בוא come
מֵֽ mˈē מִן from
אַפְסֵי־ ʔafsê- אֶפֶס end
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יֹאמְר֗וּ yōmᵊrˈû אמר say
אַךְ־ ʔaḵ- אַךְ only
שֶׁ֨קֶר֙ šˈeqer שֶׁקֶר lie
נָחֲל֣וּ nāḥᵃlˈû נחל take possession
אֲבֹותֵ֔ינוּ ʔᵃvôṯˈênû אָב father
הֶ֖בֶל hˌevel הֶבֶל breath
וְ wᵊ וְ and
אֵֽין־ ʔˈên- אַיִן [NEG]
בָּ֥ם bˌām בְּ in
מֹועִֽיל׃ môʕˈîl יעל profit
16:19. Domine fortitudo mea et robur meum et refugium meum in die tribulationis ad te gentes venient ab extremis terrae et dicent vere mendacium possederunt patres nostri vanitatem quae eis non profuit
O Lord, my might, and my strength, and my refuge in the day of tribulation: to thee the Gentiles shall come from the ends of the earth, and shall say: Surely our fathers have possessed lies, a vanity which hath not profited them.
16:19. “O Lord, my strength, and my health, and my refuge in the day of tribulation: the Gentiles will approach you from the ends of the earth, and they will say: ‘Truly, our fathers possessed a lie, an emptiness that has not benefited them.’
16:19. O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and [things] wherein [there is] no profit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:19: The Gentiles shall come - Even the days shall come when the Gentiles themselves, ashamed of their confidence, shall renounce their idols, and acknowledge that their fathers had believed lies, and worshipped vanities. This may be a prediction of the calling of the Gentiles by the Gospel of Christ; if so, it is a light amidst much darkness. In such dismal accounts there is need of some gracious promise relative to an amended state of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: my strength: Jer 17:17; Psa 18:1, Psa 18:2, Psa 19:14, Psa 27:5, Psa 46:1, Psa 46:7, Psa 46:11, Psa 62:2, Psa 62:7, Psa 91:1, Psa 91:2, Psa 144:1, Psa 144:2; Pro 18:10; Isa 25:4, Isa 32:2; Eze 11:16; Nah 1:7; Hab 3:19
Gentiles: Jer 3:16, Jer 3:17; Psa 22:27-30, Psa 67:2-7, Psa 68:31, Psa 72:8-12, Psa 86:9; Isa 2:2, Isa 2:3; Isa 11:9, Isa 11:10, Isa 49:6, Isa 60:1-3, Isa 62:2; Mic 4:1, Mic 4:2; Zac 2:11, Zac 8:20-23; Mal 1:11; Rev 7:9-11, Rev 11:15
Surely: Jer 3:23, Jer 10:14, Jer 10:15; Hab 2:18, Hab 2:19; Pe1 1:18
wherein: Jer 2:11, Jer 10:5; Isa 44:10
Geneva 1599
16:19 O LORD, my (i) strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come to thee from the ends of the earth, and shall say, Surely our fathers have inherited (k) lies, vanity, and [things] in which [there is] no profit.
(i) He wonders at the great mercy of God in this deliverance which will not only extend to the Jews but also to the Gentiles.
(k) Our fathers were most vile idolaters therefore it comes only of God's mercy that he performs his promise and has not utterly cast us off.
John Gill
16:19 O Lord, my strength and my fortress,.... These are the words of the prophet, rising out of the temptation which beset him; casting off his impatience, diffidence, and unbelief; calling upon God, and exercising faith in him; having received the promise of the restoration of his people to their land, and a view of the future conversion of the Gentiles; which were a means of recovering his spiritual strength, of invigorating grace in him, and of encouraging him to exercise it in a lively manner; to go on in his duty constantly, and to bear affliction cheerfully and patiently; "strength" to do which he had from the Lord; and to whom he ascribes it; and whom he calls his "fortress", or strong hold; and such the Lord is to his people, a strong hold to prisoners of hope, and a strong tower or place of defence to all his saints:
and my refuge in the day of affliction; in which he now was, or saw was coming upon him, when he should be carried captive into Babylon; but God was his refuge, shelter, and protection, and to him he betook himself, where he was safe; and which was infinitely better to him than the mountains, hills, and holes of rocks, others would fly unto, Jer 16:16.
The Gentiles shall come unto thee from the ends of the earth; not the Jews, who were like to the Gentiles for their idolatries, and other wicked practices, and therefore so called, who should return from the several distant countries where they had been scattered, to their own land, and to the worship of God in it; but such who were really Gentiles, that should be converted, either at the time of the Babylonish captivity, and should come along with the Jews when they returned, and worship the Lord with them; or rather in Gospel times. And so Kimchi says this belongs to the times of the Messiah; when the Gospel was to be, and was preached among them, even to the ends of the earth; and many savingly came to Christ for righteousness and strength, for peace, pardon, salvation, and eternal life; and turned to him as to a strong hold, and fled to him for refuge, and laid hold on him, the hope set before them.
And shall say, surely our fathers have inherited lies, vanities, and things wherein there is no profit; meaning their idols, which did not give what their priests, and the abettors of them, promised; and so deceived their votaries, and disappointed them of their expectations, which became vain, and so were of no profit and advantage to them; a poor inheritance this, which they had possessed and enjoyed for many generations, which their children, now being convinced of, relinquish; for a false religion is not to be retained on this score, because the religion of ancestors, and of long possession with them.
Robert Jamieson, A. R. Fausset and David Brown
16:19 The result of God's judgments on the Jews will be that both the Jews when restored, and the Gentiles who have witnessed those judgments, shall renounce idolatry for the worship of Jehovah. Fulfilled partly at the return from Babylon, after which the Jews entirely renounced idols, and many proselytes were gathered in from the Gentiles, but not to be realized in its fulness till the final restoration of Israel (Isa. 2:1-17).
16:2016:20: Եթէ առնիցէ մարդ անձամբ անձին աստուածս՝ եւ նոքա չե՛ն աստուածք[11207]։ [11207] Ոսկան. Եւ ոչ նոքա են աստուածք։
20 Մի՞թէ մարդ ինքն իր համար աստուածներ կը շինի, բայց չէ՞ որ նրանք աստուածներ չեն»:
20 Միթէ մարդ իրեն աստուածներ կրնա՞յ շինել»։Ու անոնք աստուածներ չեն։
Եթէ առնիցէ՞ մարդ անձամբ անձին աստուածս` եւ նոքա չեն աստուածք:

16:20: Եթէ առնիցէ մարդ անձամբ անձին աստուածս՝ եւ նոքա չե՛ն աստուածք[11207]։
[11207] Ոսկան. Եւ ոչ նոքա են աստուածք։
20 Մի՞թէ մարդ ինքն իր համար աստուածներ կը շինի, բայց չէ՞ որ նրանք աստուածներ չեն»:
20 Միթէ մարդ իրեն աստուածներ կրնա՞յ շինել»։Ու անոնք աստուածներ չեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:2016:20 Может ли человек сделать себе богов, которые впрочем не боги?
16:20 εἰ ει if; whether ποιήσει ποιεω do; make ἑαυτῷ εαυτου of himself; his own ἄνθρωπος ανθρωπος person; human θεούς θεος God καὶ και and; even οὗτοι ουτος this; he οὔκ ου not εἰσιν ειμι be θεοί θεος God
16:20 הֲ hᵃ הֲ [interrogative] יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make לֹּ֥ו llˌô לְ to אָדָ֖ם ʔāḏˌām אָדָם human, mankind אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they לֹ֥א lˌō לֹא not אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
16:20. numquid faciet sibi homo deos et ipsi non sunt diiShall a man make gods unto himself and they are no gods?
20. Shall a man make unto himself gods, which yet are no gods?
16:20. How can man make gods for himself, though these are not gods?”
16:20. Shall a man make gods unto himself, and they [are] no gods?
Shall a man make gods unto himself, and they [are] no gods:

16:20 Может ли человек сделать себе богов, которые впрочем не боги?
16:20
εἰ ει if; whether
ποιήσει ποιεω do; make
ἑαυτῷ εαυτου of himself; his own
ἄνθρωπος ανθρωπος person; human
θεούς θεος God
καὶ και and; even
οὗτοι ουτος this; he
οὔκ ου not
εἰσιν ειμι be
θεοί θεος God
16:20
הֲ hᵃ הֲ [interrogative]
יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make
לֹּ֥ו llˌô לְ to
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
לֹ֥א lˌō לֹא not
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
16:20. numquid faciet sibi homo deos et ipsi non sunt dii
Shall a man make gods unto himself and they are no gods?
16:20. How can man make gods for himself, though these are not gods?”
16:20. Shall a man make gods unto himself, and they [are] no gods?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:20: Shall a man make gods unto himself? - Can any be so silly, and so preposterously absurd? Yes, fallen man is capable of any thing that is base, mean, vile, and wicked, till influenced and converted by the grace of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: Psa 115:4-8, Psa 135:14-18; Isa 36:19, Isa 37:19; Hos 8:4-6; Act 19:26; Gal 1:8; Gal 4:8
John Gill
16:20 Shall a man make gods unto himself,.... Can a man make his own gods? a poor, weak, mortal man? can he make gods of gold, silver, brass, wood, or stone? can he put deity into them? and when he has made images of these, can he be so stupid as to account them gods, and worship them? can he be so sottish, and void of understanding, as to imagine that anything that is made by himself or any other, can be God?
and they are no gods; that are made by men; he only is the true God, that is the Maker and Creator of all things; or they are no gods themselves that pretend to make them, and therefore how should they make gods? can they give that which they have not? or impart deity to others which they have not themselves? These words are a continuation of the speech of the Gentiles, and contain their reasonings, exposing the folly of their idolatrous ancestors: though some take them to be the words of God, or of the prophet, inveighing against the Jews for their stupidity in worshipping idols; when the Gentiles were convinced of the folly and vanity of such practices, and acknowledged it.
Robert Jamieson, A. R. Fausset and David Brown
16:20 indignant protest of Jeremiah against idols.
and they (are) no gods-- (Jer 2:11; Is 37:19; Gal 4:8). "They" refers to the idols. A man (a creature himself) making God is a contradiction in terms. Vulgate takes "they" thus: "Shall man make gods, though men themselves are not gods?"
16:2116:21: Վասն այնորիկ ահաւասիկ ես ցուցից նոցա ՚ի ժամանակի յայսմիկ զձեռն իմ, ծանուցից նոցա եւ զզօրութիւն իմ. եւ գիտասցեն՝ թէ անուն իմ Տէր է[11208]։[11208] Ոմանք. Ահաւադիկ ես ցու՛՛։
21 «Դրա համար էլ այժմ ես նրանց ցոյց կը տամ իմ ձեռքը, ճանաչել կը տամ նրանց նաեւ իմ զօրութիւնը, ու թող գիտենան, որ իմ անունը Տէր է»:
21 «Անոր համար ահա ես անոնց այս անգամ պիտի գիտցնեմ, Իմ ձեռքս ու իմ զօրութիւնս պիտի գիտցնեմ անոնց Եւ պիտի գիտնան թէ իմ անունս Եհովա է»։
Վասն այնորիկ ահաւասիկ ես ցուցից նոցա ի ժամանակի յայսմիկ զձեռն իմ, ծանուցից նոցա եւ զզօրութիւն իմ. եւ գիտասցեն` թէ անուն իմ Տէր է:

16:21: Վասն այնորիկ ահաւասիկ ես ցուցից նոցա ՚ի ժամանակի յայսմիկ զձեռն իմ, ծանուցից նոցա եւ զզօրութիւն իմ. եւ գիտասցեն՝ թէ անուն իմ Տէր է[11208]։
[11208] Ոմանք. Ահաւադիկ ես ցու՛՛։
21 «Դրա համար էլ այժմ ես նրանց ցոյց կը տամ իմ ձեռքը, ճանաչել կը տամ նրանց նաեւ իմ զօրութիւնը, ու թող գիտենան, որ իմ անունը Տէր է»:
21 «Անոր համար ահա ես անոնց այս անգամ պիտի գիտցնեմ, Իմ ձեռքս ու իմ զօրութիւնս պիտի գիտցնեմ անոնց Եւ պիտի գիտնան թէ իմ անունս Եհովա է»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2116:21 Посему, вот Я покажу им ныне, покажу им руку Мою и могущество Мое, и узнают, что имя Мое Господь.
16:21 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I δηλώσω δηλοω make clear αὐτοῖς αυτος he; him ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity τούτῳ ουτος this; he τὴν ο the χεῖρά χειρ hand μου μου of me; mine καὶ και and; even γνωριῶ γνωριζω make known; point out αὐτοῖς αυτος he; him τὴν ο the δύναμίν δυναμις power; ability μου μου of me; mine καὶ και and; even γνώσονται γινωσκω know ὅτι οτι since; that ὄνομά ονομα name; notable μοι μοι me κύριος κυριος lord; master
16:21 לָכֵן֙ lāḵˌēn לָכֵן therefore הִנְנִ֣י hinnˈî הִנֵּה behold מֹֽודִיעָ֔ם mˈôḏîʕˈām ידע know בַּ ba בְּ in † הַ the פַּ֣עַם ppˈaʕam פַּעַם foot הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this אֹודִיעֵ֥ם ʔôḏîʕˌēm ידע know אֶת־ ʔeṯ- אֵת [object marker] יָדִ֖י yāḏˌî יָד hand וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גְּבֽוּרָתִ֑י gᵊvˈûrāṯˈî גְּבוּרָה strength וְ wᵊ וְ and יָדְע֖וּ yāḏᵊʕˌû ידע know כִּֽי־ kˈî- כִּי that שְׁמִ֥י šᵊmˌî שֵׁם name יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
16:21. idcirco ecce ego ostendam eis per vicem hanc ostendam eis manum meam et virtutem meam et scient quia nomen mihi DominusTherefore behold I will this once cause them to know, I will shew them my hand and my power: and they shall know that my name is the Lord.
21. Therefore, behold, I will cause them to know, this once will I cause them to know mine hand and my might; and they shall know that my name is Jehovah.
16:21. “Concerning this, behold: I will make it clear to them, in this turn. I will reveal to them my hand and my virtue. And they will know that the Lord is my name.”
16:21. Therefore, behold, I will this once cause them to know, I will cause them to know mine hand and my might; and they shall know that my name [is] The LORD.
Therefore, behold, I will this once cause them to know, I will cause them to know mine hand and my might; and they shall know that my name [is] The LORD:

16:21 Посему, вот Я покажу им ныне, покажу им руку Мою и могущество Мое, и узнают, что имя Мое Господь.
16:21
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
δηλώσω δηλοω make clear
αὐτοῖς αυτος he; him
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
τούτῳ ουτος this; he
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
καὶ και and; even
γνωριῶ γνωριζω make known; point out
αὐτοῖς αυτος he; him
τὴν ο the
δύναμίν δυναμις power; ability
μου μου of me; mine
καὶ και and; even
γνώσονται γινωσκω know
ὅτι οτι since; that
ὄνομά ονομα name; notable
μοι μοι me
κύριος κυριος lord; master
16:21
לָכֵן֙ lāḵˌēn לָכֵן therefore
הִנְנִ֣י hinnˈî הִנֵּה behold
מֹֽודִיעָ֔ם mˈôḏîʕˈām ידע know
בַּ ba בְּ in
הַ the
פַּ֣עַם ppˈaʕam פַּעַם foot
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
אֹודִיעֵ֥ם ʔôḏîʕˌēm ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יָדִ֖י yāḏˌî יָד hand
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גְּבֽוּרָתִ֑י gᵊvˈûrāṯˈî גְּבוּרָה strength
וְ wᵊ וְ and
יָדְע֖וּ yāḏᵊʕˌû ידע know
כִּֽי־ kˈî- כִּי that
שְׁמִ֥י šᵊmˌî שֵׁם name
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
16:21. idcirco ecce ego ostendam eis per vicem hanc ostendam eis manum meam et virtutem meam et scient quia nomen mihi Dominus
Therefore behold I will this once cause them to know, I will shew them my hand and my power: and they shall know that my name is the Lord.
16:21. “Concerning this, behold: I will make it clear to them, in this turn. I will reveal to them my hand and my virtue. And they will know that the Lord is my name.”
16:21. Therefore, behold, I will this once cause them to know, I will cause them to know mine hand and my might; and they shall know that my name [is] The LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:21: Therefore, behold, I will this once - I will not now change my purpose. They shall be visited and carried into captivity; nothing shall prevent this: and they shall know that my name is Jehovah. Since they would not receive the abundance of my mercies, they shall know what the true God can do in the way of judgment.
Albert Barnes: Notes on the Bible - 1834
16:21: This once - Whether we consider the greatness of the national disgrace and suffering caused by it, or its effect upon the mind of the Jews, the burning of Jerusalem by Nebuchadnezzar, followed by the captivity of the people at Babylon, stands out as the greatest manifestation of God's "hand" in all His dealings with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: I will this: Exo 9:14-18, Exo 14:4; Psa 9:16; Eze 6:7, Eze 24:24, Eze 24:27, Eze 25:14
and they: Jer 33:2; Exo 15:3; Psa 83:18; Isa 43:3; Amo 5:8
The Lord: or, JEHOVAH
Geneva 1599
16:21 Therefore, behold, I will this once (l) cause them to know, I will cause them to know my hand and my might; and they shall know that my name [is] JEHOVAH.
(l) They will once again feel my power and mercy for their deliverance that they may learn to worship me.
John Gill
16:21 Therefore, behold, I will this once cause them to know,.... Or, "at this time", as the Targum; when the Gentiles shall be convinced of the idolatry they have been brought up in, and of the vanity and falsehood of their idols; they shall be made to know the true God, God in Christ, Christ himself, whom to know is life eternal, and to know the way of life and salvation by him; and all this through the ministry of the Gospel that should be brought among them, the Spirit of God accompanying it; by means of which they should come to Christ from the ends of the earth, before predicted.
I will cause them to know my hand and my might; to experience the power and efficacy of his grace in conversion; quickening their dead souls, softening their hard hearts, taking away the stony heart, and giving a heart of flesh; and making them willing in the day of his power to be saved by Christ, and to serve him; to relinquish their idols, and turn to and worship the living God in spirit and in truth: though most understand this not as a promise of grace to the Gentiles, but as a threatening of punishment to the idolatrous Jews; that because of their idolatry they should once for all, or by this one and grievous calamity, captivity in Babylon, be made to know what they could not be brought to know by all the instructions and warnings of the prophets; they should now feel the weight of the Lord's hand, the lighting down of his arm with the indignation of his wrath; and so the Targum,
"I will show them my vengeance and the stroke of my power.''
And they shall know that my name is the Lord; the Jehovah, the self-existent Being, the Being of beings, the everlasting and unchangeable I AM; who is able to make good his promises, or perform his threatenings; a name incommunicable to creatures, which do not belong to the idols of the Gentiles, is peculiar to the true God, who is the most High in all the earth; see Ps 83:18.
John Wesley
16:21 Therefore - Because all the mercy I have shewed them, will not learn them to know my might, I will once for all make them to understand it, by the dreadful strokes of my vengeance. And - They shall know that my name is Jehovah; that I am not such a one as their idols, but one who have my being from myself, and give life and being to all other things, and have all might and power in my hand, and can do whatsoever I please.
Robert Jamieson, A. R. Fausset and David Brown
16:21 Therefore--In order that all may be turned from idols to Jehovah, He will now give awful proof of His divine power in the judgments He will inflict.
this once--If the punishments I have heretofore inflicted have not been severe enough to teach them.
my name . . . Lord--Jehovah (Ps 83:18): God's incommunicable name, to apply which to idols would be blasphemy. Keeping His threats and promises (Ex 6:3).
The the Septuagint omits the first four verses, but other Greek versions have them.