Երեմիա / Jeremiah - 18 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–12. Горшечник и глина. 13–17. Неверность иудеев Иегове. 18–23. Их замыслы против пророка
1-12: Иегова, как Верховный Владыка, совершенно вправе и давать обетования и отменять их, подобно тому как горшечник может распоряжаться глиною, находящеюся у него в руках, как ему угодно. Изменяется состояние того или другого народа — изменяется и отношение к этому народу со стороны Иеговы. Но это увещание, переданное пророком народу, встретило со стороны народа полное противодействие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A general declaration of God's ways in dealing with nations and kingdoms, that he can easily do what he will with them, as easily as the potter can with the clay (ver. 1-6), but that he certainly will do what is just and fair with them. If he threaten their ruin, yet upon their repentance he will return in mercy to them, and, when he is coming towards them in mercy, nothing but their sin will stop the progress of his favours, ver. 7-10. II. A particular demonstration of the folly of the men of Judah and Jerusalem in departing from their God to idols, and so bringing ruin upon themselves notwithstanding the fair warnings given them and God's kind intentions towards them, ver. 11-17. III. The prophet's complaint to God of the base ingratitude and unreasonable malice of his enemies, persecutors, and slanderers, and his prayers against them, ver. 18-23.
Adam Clarke: Commentary on the Bible - 1831
The type of the potter's vessel, and its signification, Jer 18:1-10. The inhabitants of Judah and Jerusalem exhorted to repentance, Jer 18:11; but on their refusal, (which is represented to be as unnatural as if a man should prefer the snowy Lebanon or barren rock to a fruitful plain, or other waters to the cool stream of the fountain), their destruction is predicted, Jer 18:12-17. In consequence of these plain reproofs and warnings of Jeremiah, a conspiracy is formed against him, Jer 18:18. This leads him to appeal to God for his integrity, Jer 18:19, Jer 18:20; who puts a most dreadful curse in the mouth of his prophet, strongly indicative of the terrible fate of his enemies, Jer 18:21-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 18:1, Under the type of a potter is shewn God's absolute power in disposing of nations; Jer 18:11, Judgments threatened to Judah for her strange Rev_olt; Jer 18:18, Jeremiah prays against his conspirators.
Carl Friedrich Keil and Franz Delitzsch

The Figures of the Potter's Clay and of the Earthen Pitcher - Jeremiah 18-20
These three chapters have the title common to all Jeremiah's discourses of the earlier period: The word which came to Jeremiah from Jahveh (Jer 18:1). In them, bodied forth in two symbolical actions, are to discourses which are very closely related to one another in form and substance, and which may be regarded as one single prophecy set forth in words and actions. In them we find discussed Judah's ripeness for the judgment, the destruction of the kingdom, and the speediness with which that judgment was to befall. The subject-matter of this discourse-compilation falls into two parts: Jer 18 and Jer 19:1-15 and 20; that is, into the accounts of two symbolical actions, together with the interpretation of them and their application to the people (Jer 18:1-17 and Jer 19:1-13), followed immediately by notices as to the reception which these announcements met on the part of the people and their rulers (Jer 18:18-23, and Jer 19:14-20:18). In the first discourse, that illustrated by the figure of a potter who remodels a misshapen vessel, Jer 18, the prophet inculcates on the people the truth that the Lord has power to do according to His good-will, seeking in this to make another appeal to them to turn from their evil ways; and the people replies to this appeal by scheming against the life of the austere preacher of repentance. As the consequence of this obdurate impenitency, he, in Jer 19:1-15, by breaking an earthen pitcher bought of the potter, predicts to the elders of the people and the priests, in the valley of Benhinnom, the breaking up of the kingdom and the demolition of Jerusalem (Jer 18:1-13). For this he is put in the stocks by Pashur, the ward of the temple; and when freed from this imprisonment, he tells him that he and all Judah shall be carried off to Babylon and be put to death by the sword (19:14-20:6). As a conclusion we have, as in Jer 18, complaint at the sufferings that attend his calling (Jer 20:7-18).
As to the time of these two symbolical actions and announcements, we can determine only thus much with certainty, that they both belong to the period before the fourth year of the reign of Jehoiakim, and that they were not far separated in time from one another. The first assumes still the possibility of the people's repentance, whence we may safely conclude that the first chastisement at the hands of the Chaldeans was not yet ready to be inflicted; in the second, that judgment is threatened as inevitably on the approach, while still there is nothing here either to show that the catastrophe was immediately at hand. Ng. tries to make out that Jer 18 falls before the critical epoch of the battle at Carchemish, Jer 19:1-15 and 20 after it; but his arguments are worthless. For there is not ground whatever for the assertion that Jeremiah did not, until after that decisive battle, give warning of the deliverance of all Judah into the hand of the king of Babylon, and that not till the prophecies after that time do we find the phrase: Jeremiah the prophet, as in Jer 20:2. The contents of the three chapters do not even point us assuredly to the first year of Jehoiakim's reign. There is no hint that Judah had become tributary to Egypt; so that we might even assign both prophecies to the last year of Josiah. For it might have happened even under Josiah that the upper warden of the temple should have kept the prophet in custody for one night.
John Gill
INTRODUCTION TO JEREMIAH 18
This chapter expresses the sovereign power of God ever his creatures, and his usual methods of dealing with them; it threatens destruction to the Jews for their idolatry; and is closed with the prophet's complaint of his persecutors, and with imprecations upon them. The sovereign power of God is expressed under the simile of a potter working in his shop, and making and marring vessels at pleasure, Jer 18:1; the application of which to God, and the house of Israel, is in Jer 18:5; and is illustrated by his usual dealings with kingdoms and nations; for though he is a sovereign Being, yet he acts both in a kind and equitable way; and as the potter changes his work, so he changes the dispensations of his providence, of which two instances are given; the one is, that having threatened ruin to a nation, upon their repentance and good behaviour he revokes the threatening, Jer 18:7; and the other is, that having made a declaration of good to a people, upon their sin and disobedience he recalls it, and punishes them for their wickedness, Jer 18:9; then follows a prophecy of the destruction of the Jews in particular, in which they are exhorted to repentance to prevent it; their obstinacy is observed; their folly in departing from God, and worshipping idols, is exposed; and they are threatened with utter ruin, Jer 18:11; the conspiracy and evil designs of the Jews against the prophet, their malice and ingratitude, are complained of by him, Jer 18:18; his imprecations upon them, and prayers for their destruction, are delivered out in Jer 18:21.
18:118:1: Բանն որ եղեւ առ Երեմիա ՚ի Տեառնէ՝ եւ ասէ.
1 Երեմիային ուղղելով իր խօսքը՝ Տէրն ասաց.
18 Տէրը Երեմիային ըսաւ.
Բանն որ եղեւ առ Երեմիա ի Տեառնէ, եւ ասէ:

18:1: Բանն որ եղեւ առ Երեմիա ՚ի Տեառնէ՝ եւ ասէ.
1 Երեմիային ուղղելով իր խօսքը՝ Տէրն ասաց.
18 Տէրը Երեմիային ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
18:118:1 Слово, которое было к Иеремии от Господа:
18:1 ὁ ο the λόγος λογος word; log ὁ ο the γενόμενος γινομαι happen; become παρὰ παρα from; by κυρίου κυριος lord; master πρὸς προς to; toward Ιερεμιαν ιερεμιας Hieremias; Ieremias λέγων λεγω tell; declare
18:1 הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֣ה hāyˈā היה be אֶֽל־ ʔˈel- אֶל to יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
18:1. verbum quod factum est ad Hieremiam a Domino dicensThe word that came to Jeremias from the Lord, saying:
1. The word which came to Jeremiah from the LORD, saying,
18:1. The word that came to Jeremiah from the Lord, saying:
18:1. The word which came to Jeremiah from the LORD, saying,
[322] The word which came to Jeremiah from the LORD, saying:

18:1 Слово, которое было к Иеремии от Господа:
18:1
ο the
λόγος λογος word; log
ο the
γενόμενος γινομαι happen; become
παρὰ παρα from; by
κυρίου κυριος lord; master
πρὸς προς to; toward
Ιερεμιαν ιερεμιας Hieremias; Ieremias
λέγων λεγω tell; declare
18:1
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֣ה hāyˈā היה be
אֶֽל־ ʔˈel- אֶל to
יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
18:1. verbum quod factum est ad Hieremiam a Domino dicens
The word that came to Jeremias from the Lord, saying:
18:1. The word that came to Jeremiah from the Lord, saying:
18:1. The word which came to Jeremiah from the LORD, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Сойди. Горшечники жили внизу, под городом, где они могли добывать себе глину — может быть, около долины Гинном.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word which came to Jeremiah from the LORD, saying, 2 Arise, and go down to the potter's house, and there I will cause thee to hear my words. 3 Then I went down to the potter's house, and, behold, he wrought a work on the wheels. 4 And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. 5 Then the word of the LORD came to me, saying, 6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. 7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; 8 If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. 9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; 10 If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.
The prophet is here sent to the potter's house (he knew where to find it), not to preach a sermon as before to the gates of Jerusalem, but to prepare a sermon, or rather to receive it ready prepared. Those needed not to study their sermons that had them, as he had this, by immediate inspiration. "Go to the potter's house, and observe how he manages his work, and there I will cause thee, by silent whispers, to hear my words. There thou shalt receive a message, to be delivered to the people." Note, Those that would know God's mind must observe his appointments, and attend where they may hear his words. The prophet was never disobedient to the heavenly vision, and therefore went to the potter's house (v. 3) and took notice how he wrought his work upon the wheels, just as he pleased, with a great deal of ease, and in a little time. And (v. 4) when a lump of clay that he designed to form into one shape either proved too stiff, or had a stone in it, or some way or other came to be marred in his hand, he presently turned it into another shape; if it will not serve for a vessel of honour, it will serve for a vessel of dishonour, just as seems good to the potter. It is probable that Jeremiah knew well enough how the potter wrought his work, and how easily he threw it into what form he pleased; but he must go and observe it now, that, having the idea of it fresh in his mind, he might the more readily and distinctly apprehend that truth which God designed thereby to represent to him, and might the more intelligently explain it to the people. God used similitudes by his servants the prophets (Hos. xii. 10), and it was requisite that they should themselves understand the similitudes they used. Ministers will make a good use of their converse with the business and affairs of this life if they learn thereby to speak more plainly and familiarly to people about the things of God, and to expound scripture comparisons. For they ought to make all their knowledge some way or other serviceable to their profession.
Now let us see what the message is which Jeremiah receives, and is entrusted with the delivery of, at the potter's house. While he looks carefully upon the potter's work, God darts into his mind these two great truths, which he must preach to the house of Israel:--
I. That God has both an incontestable authority and an irresistible ability to form and fashion kingdoms and nations as he pleases, so as to serve his own purposes: "Cannot I do with you as this potter, saith the Lord? v. 6. Have not I as absolute a power over you in respect both of might and of right?" Nay, God has a clearer title to a dominion over us than the potter has over the clay; for the potter only gives it its form, whereas we have both matter and form from God. As the clay is in the potter's hand to be moulded and shaped as he pleases, so are you in my hand. This intimates, 1. That God has an incontestable sovereignty over us, is not debtor to us, may dispose of us as he thinks fit, and is not accountable to us, and that it would be as absurd for us to dispute this as for the clay to quarrel with the potter. 2. That it is a very easy thing with God to make what use he pleases of us and what changes he pleases with us, and that we cannot resist him. One turn of the hand, one turn of the wheel, quite alters the shape of the clay, makes it a vessel, unmakes it, new-makes it. Thus are our times in God's hand, and not in our own, and it is in vain for us to strive with him. It is spoken here of nations; the most politic, the most potent, are what God is pleased to make them, and no other. See this explained by Job (ch. xii. 23), He increaseth the nations and destroyeth them; he enlargeth the nations and straiteneth them again. See Ps. cvii. 33, &c., and compare Job xxxiv. 29. All nations before God are as the drop of the bucket, soon wiped away, or the small dust of the balance, soon blown away (Isa. xl. 15), and therefore, no doubt, as easily managed as the clay by the potter. 3. That God will not be a loser by any in his glory, at long run, but, if he be not glorified by them, he will be glorified upon them. If the potter's vessel be marred for one use, it shall serve for another; those that will not be monuments of mercy shall be monuments of justice. The Lord has made all things for himself, yea, even the wicked for the day of evil, Prov. xvi. 4. God formed us out of the clay (Job xxxiii. 6), nay, and we are still as clay in his hands (Isa. lxiv. 8); and has not he the same power over us that the potter has over the clay? (Rom. ix. 21), and are not we bound to submit, as the clay to the potter's wisdom and will? Isa. xxix. 15, 16; xlv. 9.
II. That, in the exercise of this authority and ability, he always goes by fixed rules of equity and goodness. He dispenses favours indeed in a way of sovereignty, but never punishes by arbitrary power. High is his right hand, yet he rules not with a high hand, but, as it follows there, Justice and judgment are the habitation of his throne, Ps. lxxxix. 13, 14. God asserts his despotic power, and tells us what he might do, but at the same time assures us that he will act as a righteous and merciful Judge. 1. When God is coming against us in ways of judgment we may be sure that it is for our sins, which shall appear by this, that national repentance will stop the progress of the judgments (v. 7, 8): If God speak concerning a nation to pluck up its fences that secure it, and so lay it open, its fruit-trees that adorn and enrich it, and so leave it desolate--to pull down its fortifications, that the enemy may have liberty to enter in, its habitations, that the inhabitants may be under a necessity of going out, and so destroy it as either a vineyard or a city is destroyed--in this case, if that nation take the alarm, repent of their sins and reform their lives, turn every one from his evil way and return to God, God will graciously accept them, will not proceed in his controversy, will return in mercy to them, and, though he cannot change his mind, he will change his way, so that it may be said, He repents him of the evil he said he would do to them. Thus often in the time of the Judges, when the oppressed people were penitent people, still God raised them up saviours; and, when they turned to God, their affairs immediately took a new turn. It was Nineveh's case, and we wish it had oftener been Jerusalem's; see 2 Chron. vii. 14. It is an undoubted truth that a sincere conversion from the evil of sin will be an effectual prevention of the evil of punishment; and God can as easily raise up a penitent people from their ruins as the potter can make anew the vessel of clay when it was marred in his hand. 2. When God is coming towards us in ways of mercy, if any stop be given to the progress of that mercy, it is nothing but sin that gives it (v. 9, 10): If God speak concerning a nation to build and to plant it, to advance and establish all the true interests of it, it is his husbandly and his building (1 Cor. iii. 9), and, if he speak in favour of it, it is done, it is increased, it is enriched, it is enlarged, its trade flourishes, its government is settled in good hands, and all its affairs prosper and its enterprises succeed. But if this nation, which God is thus loading with benefits, do evil in his sight and obey not his voice,--if it lose its virtue, and become debauched and profane,--if religion grow into contempt, and vice to get to be fashionable, and so be kept in countenance and reputation, and there be a general decay of serious godliness among them,--then God will turn his hand against them, will pluck up what he was planting, and pull down what he was building (ch. xlv. 4); the good work that was in the doing shall stand still and be let fall, and what favours were further designed shall be withheld; and this is called his repenting of the good wherewith he said he would benefit them, as he changed his purpose concerning Eli's house (1 Sam. ii. 30) and hurried Israel back into the wilderness when he had brought them within sight of Canaan. Note, Sin is the great mischief-maker between God and a people; it forfeits the benefit of his promises and spoils the success of their prayers. It defeats his kind intentions concerning them (Hos. vii. 1) and baffles their pleasing expectations from him. It ruins their comforts, prolongs their grievances, brings them into straits, and retards their deliverances, Isa. lix. 1, 2.
Adam Clarke: Commentary on the Bible - 1831
18:1: The word which came to Jeremiah - This discourse is supposed to have been delivered some time in the reign of Jehoiakim, probably within the first three years.
Albert Barnes: Notes on the Bible - 1834
18:1: In the first prophecy of the series jer 18, the fate of Jerusalem was still undetermined; a long line of kings might yet reign there in splendor, and the city be inhabited foRev_er. This was possible only so long as it was still undecided whether Josiah's efforts would end in a national reformation or not, and before Jehoiakim threw the weight of the kingly office into the opposite balance. In the present prophecy mercy is still offered to the inhabitants of Jerusalem, but they reject it Jer 18:11-12. They have made their final choice: and thereupon follows the third prophecy of "the broken vessel" Jer 19:1-15 in which the utter overthrow of city and kingdom is foretold. We should thus place this prophecy of the potter very early in the reign of Jehoiakim; and that of the broken vessel at the commencement of his fourth year. This internal evidence is confirmed by external proof.
Carl Friedrich Keil and Franz Delitzsch
18:1
The Emblem of the Clay and the Potter and the Complaint of the Prophet against his Adversaries. - The figure of the potter who remodels a misshapen vessel (Jer 18:2-4). The interpretation of this (Jer 18:5-10), and its application to degenerate Israel (Jer 18:11-17). The reception of the discourse by the people, and Jeremiah's cry to the Lord (Jer 18:18-23).
John Gill
18:1 The word which came to Jeremiah from the Lord, saying. The word of prophecy, as the Targum: this is a distinct prophecy from the former, though it may be connected with it; it referring to the destruction threatened in the latter part of the preceding chapter.
18:218:2: Արի՛ է՛ջ ՚ի տուն բրտին, եւ ա՛նդ լուիցես զբանս իմ[11225]։ [11225] Ոմանք. Արի եւ էջ ՚ի տուն։
2 «Գնա իջի՛ր բրուտի տունը եւ այնտեղ կը լսես իմ խօսքերը»:
2 «Ելի՛ր ու բրուտին տունը իջի՛ր։ Հոն իմ խօսքերս պիտի լսես»։
Արի էջ ի տուն բրտին, եւ անդ լուիցես զբանս իմ:

18:2: Արի՛ է՛ջ ՚ի տուն բրտին, եւ ա՛նդ լուիցես զբանս իմ[11225]։
[11225] Ոմանք. Արի եւ էջ ՚ի տուն։
2 «Գնա իջի՛ր բրուտի տունը եւ այնտեղ կը լսես իմ խօսքերը»:
2 «Ելի՛ր ու բրուտին տունը իջի՛ր։ Հոն իմ խօսքերս պիտի լսես»։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2 встань и сойди в дом горшечника, и там Я возвещу тебе слова Мои.
18:2 ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even κατάβηθι καταβαινω step down; descend εἰς εις into; for οἶκον οικος home; household τοῦ ο the κεραμέως κεραμευς potter καὶ και and; even ἐκεῖ εκει there ἀκούσῃ ακουω hear τοὺς ο the λόγους λογος word; log μου μου of me; mine
18:2 ק֥וּם qˌûm קום arise וְ wᵊ וְ and יָרַדְתָּ֖ yāraḏtˌā ירד descend בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the יֹּוצֵ֑ר yyôṣˈēr יֹוצֵר potter וְ wᵊ וְ and שָׁ֖מָּה šˌāmmā שָׁם there אַשְׁמִֽיעֲךָ֥ ʔašmˈîʕᵃḵˌā שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבָרָֽי׃ dᵊvārˈāy דָּבָר word
18:2. surge et descende in domum figuli et ibi audies verba meaArise, and go down into the potter's house, and there thou shalt hear my words.
2. Arise, and go down to the potter’s house, and there I will cause thee to hear my words.
18:2. “Rise up and descend into the house of the potter, and there you will hear my words.”
18:2. Arise, and go down to the potter’s house, and there I will cause thee to hear my words.
Arise, and go down to the potter' s house, and there I will cause thee to hear my words:

18:2 встань и сойди в дом горшечника, и там Я возвещу тебе слова Мои.
18:2
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
κατάβηθι καταβαινω step down; descend
εἰς εις into; for
οἶκον οικος home; household
τοῦ ο the
κεραμέως κεραμευς potter
καὶ και and; even
ἐκεῖ εκει there
ἀκούσῃ ακουω hear
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
18:2
ק֥וּם qˌûm קום arise
וְ wᵊ וְ and
יָרַדְתָּ֖ yāraḏtˌā ירד descend
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
יֹּוצֵ֑ר yyôṣˈēr יֹוצֵר potter
וְ wᵊ וְ and
שָׁ֖מָּה šˌāmmā שָׁם there
אַשְׁמִֽיעֲךָ֥ ʔašmˈîʕᵃḵˌā שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרָֽי׃ dᵊvārˈāy דָּבָר word
18:2. surge et descende in domum figuli et ibi audies verba mea
Arise, and go down into the potter's house, and there thou shalt hear my words.
18:2. “Rise up and descend into the house of the potter, and there you will hear my words.”
18:2. Arise, and go down to the potter’s house, and there I will cause thee to hear my words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:2: Go down to the potter's house - By this similitude God shows the absolute state of dependence on himself in which he has placed mankind. They are as clay in the hands of the potter; and in reference to every thing here below, he can shape their destinies as he pleases. Again; though while under the providential care of God they may go morally astray, and pervert themselves, yet they can be reclaimed by the almighty and all-wise Operator, and become such vessels as seemeth good for him to make. In considering this parable we must take heed that in running parallels we do not destroy the free agency of man, nor disgrace the goodness and supremacy of God.
Albert Barnes: Notes on the Bible - 1834
18:2: House - i. e., workshop. The clay-field where the potters exercised their craft lay to the south of Jerusalem just beyond the valley of Hinnom. Compare Zac 11:13; Mat 27:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: am 3396, bc 608
and go: Jer 13:1, Jer 19:1, Jer 19:2; Isa 20:2; Ezek. 4:1-5:1; Amo 7:7; Heb 1:1
cause: Jer 23:22; Act 9:6
Carl Friedrich Keil and Franz Delitzsch
18:2
The emblem and its interpretation. - Jer 18:2. "Arise and go down into the potter's house; there will I cause thee to hear my words. Jer 18:3. And I went down into the potter's house; and, behold, he wrought on the wheels. Jer 18:4. And the vessel was marred, that he wrought in clay, in the hand of the potter; then he made again another vessel of it, as seemed good to the potter to make. Jer 18:5. Then came the word of Jahveh to me, saying: Jer 18:6. Cannot I do with you as this potter, house of Israel? saith Jahveh. Behold, as the clay in the hand of the potter, so are ye in mine hand, house of Israel. Jer 18:7. Now I speak concerning a people and kingdom, to root it out and pluck up and destroy it. Jer 18:8. But if that people turns from its wickedness, against which I spake, the it repents me of the evil which I thought to do it. Jer 18:9. And now I speak concerning a people and a kingdom, to build and to plant it. Jer 18:10. If it do that which is evil in mine eyes, so that it hearkens not unto my voice, then it repents me of the good which I said I would do unto it."
By God's command Jeremiah is to go and see the potter's treatment of the clay, and to receive thereafter God's interpretation of the same. Here he has set before his eyes that which suggests a comparison of man to the clay and of God to the potter, a comparison that frequently occurred to the Hebrews, and which had been made to appear in the first formation of man (cf. Job 10:9; Job 33:6; Is 29:16; Is 45:9; Is 64:7). This is done that he may forcibly represent to the people, by means of the emblem, the power of the Lord to do according to His will with all nations, and so with Israel too. From the "go down," we gather that the potteries of Jerusalem lay in a valley near the city. האבנים are the round frames by means of which the potter moulded his vessels. This sig. of the word is well approved here; but in Ex 1:16, where too it is found, the meaning is doubtful, and it is a question whether the derivation is from אבן or from אופן, wheel. The perfecta consec. ונשׁחת and ושׁב designate, taken in connection with the participle עשׂה, actions that were possibly repeated: "and if the vessel was spoilt, he made it over again;" cf. Ew. 342, b. עשׂה , working in clay, of the material in which men work in order to make something of it; cf. Ex 31:4.
(Note: Instead of בּחמר several codd. and editt. have כּחמר, as in Jer 18:6, to which Ew. and Hitz. both take objection, so that they delete כחמר (Ew.) or כּחמר בּיד היּוצר (Hitz.) as being glosses, since the words are not in the lxx. The attempts of Umbr. and Nag. to obtain a sense for כּחמר are truly of such a kind as only to strengthen the suspicion of spuriousness. Umbr., who is followed by Graf, expounds: "as the clay in the hand of the potter does;" whereto Hitz. justly replies: "but is then the (failure) solely its own doing?" Ng. will have כ to be the כ verit.: the vessel was marred, as clay in the hand of the potter, in which case the כחמר still interrupts. But the failure of the attempts to make a good sense of כחמר does in no respect justify the uncritical procedure of Ew. and Hitz. in deleting the word without considering that the reading is by no means established, since not only do the most important and correct editions and a great number of codd. read בּחמר, but Aquila, Theodot., the Chald, and Syr. give this reading; Norzi and Houbig. call it lectio accuratiorum codicum, and the Masora on Jer 18:6 and Job 10:9 confirms it. Cf. de Rossi variae lectt. ad h. l. and the critical remarks in the Biblia Hal. by J. H. Michaelis, according to which כחמר plainly made its way into the present verse from Jer 18:6 by the error of a copyist; and it can only be from his prejudice in favour of the lxx that Hitz. pronounces כחמר original, as being "the reading traditionally in use.")
John Gill
18:2 Arise, and go down to the potter's house,.... Which, no doubt, was well known to the prophet; but where it was is not certain. Some think Jeremiah was in the temple, and this house was beneath it, and therefore he is bid to go down to it; but of this there is no certainty, nor even probability: it is most likely that this house was without the city, perhaps near the potter's field, Mt 27:10; and which lying low, he is ordered to go down to it:
and there I will cause thee to hear my words; there the Lord would tell him what he had further to say to him, and what he should say to the people; and where by lively representations, by sensible objects before him, he would cause him to understand more clearly what he said and designed to do: as God sometimes represented things to the minds of the prophets in dreams and visions, setting before them mental objects, and raising in their minds ideas of things; so sometimes he represented things to them by real visible objects, and, by similes taken from thence, conveyed unto them a clear and distinct knowledge of his mind and will, and they to the people; which was the case here.
Robert Jamieson, A. R. Fausset and David Brown
18:2 GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
go down--namely, from the high ground on which the temple stood, near which Jeremiah exercised his prophetic office, to the low ground, where some well-known (this is the force of "the") potter had his workshop.
18:318:3: Իջի՛ ՚ի տուն բրտին, եւ ահա նա գործէր ՚ի վերայ վիմաց[11226]։ [11226] Ոմանք. Նա գործէր ՚ի վերայ վիմի։ ՚Ի լուս՛՛. ՚ի վերայ՝ Վիմաց. նշանակի՝ դրգան։
3 Ես իջայ բրուտի տունը, եւ ահա նա գործ էր անում քարերի վրայ[76]:[76] 76. Եբրայերէն՝ աշխատում էր ճախարակով:
3 Ես բրուտին տունը իջայ, որը ճախարակով կը գործէր։
Իջի ի տուն բրտին, եւ ահա նա գործէր ի վերայ [308]վիմաց:

18:3: Իջի՛ ՚ի տուն բրտին, եւ ահա նա գործէր ՚ի վերայ վիմաց[11226]։
[11226] Ոմանք. Նա գործէր ՚ի վերայ վիմի։ ՚Ի լուս՛՛. ՚ի վերայ՝ Վիմաց. նշանակի՝ դրգան։
3 Ես իջայ բրուտի տունը, եւ ահա նա գործ էր անում քարերի վրայ[76]:
[76] 76. Եբրայերէն՝ աշխատում էր ճախարակով:
3 Ես բրուտին տունը իջայ, որը ճախարակով կը գործէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3 И сошел я в дом горшечника, и вот, он работал свою работу на кружале.
18:3 καὶ και and; even κατέβην καταβαινω step down; descend εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the κεραμέως κεραμευς potter καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him ἐποίει ποιεω do; make ἔργον εργον work ἐπὶ επι in; on τῶν ο the λίθων λιθος stone
18:3 וָ wā וְ and אֵרֵ֖ד ʔērˌēḏ ירד descend בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the יֹּוצֵ֑ר yyôṣˈēr יֹוצֵר potter וְו *wᵊ וְ and הִנֵּההן *hinnē- הִנֵּה behold ה֛וּאהו *hˈû הוּא he עֹשֶׂ֥ה ʕōśˌeh עשׂה make מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work עַל־ ʕal- עַל upon הָ hā הַ the אָבְנָֽיִם׃ ʔovnˈāyim אֹבֶן potter's wheel
18:3. et descendi in domum figuli et ecce ipse faciebat opus super rotamAnd I went down into the potter's house, and behold he was doing a work on the wheel.
3. Then I went down to the potter’s house, and, behold, he wrought his work on the wheels.
18:3. And I descended into the house of the potter, and behold, he was making a work on the wheel.
18:3. Then I went down to the potter’s house, and, behold, he wrought a work on the wheels.
Then I went down to the potter' s house, and, behold, he wrought a work on the wheels:

18:3 И сошел я в дом горшечника, и вот, он работал свою работу на кружале.
18:3
καὶ και and; even
κατέβην καταβαινω step down; descend
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
κεραμέως κεραμευς potter
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
ἐποίει ποιεω do; make
ἔργον εργον work
ἐπὶ επι in; on
τῶν ο the
λίθων λιθος stone
18:3
וָ וְ and
אֵרֵ֖ד ʔērˌēḏ ירד descend
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
יֹּוצֵ֑ר yyôṣˈēr יֹוצֵר potter
וְו
*wᵊ וְ and
הִנֵּההן
*hinnē- הִנֵּה behold
ה֛וּאהו
*hˈû הוּא he
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work
עַל־ ʕal- עַל upon
הָ הַ the
אָבְנָֽיִם׃ ʔovnˈāyim אֹבֶן potter's wheel
18:3. et descendi in domum figuli et ecce ipse faciebat opus super rotam
And I went down into the potter's house, and behold he was doing a work on the wheel.
18:3. And I descended into the house of the potter, and behold, he was making a work on the wheel.
18:3. Then I went down to the potter’s house, and, behold, he wrought a work on the wheels.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Кружало — гончарный станок, состоящий из двух кругов и приводившийся в движение ногою (у древних египтян — левою рукою). Горшечник правою рукою округлял внешнюю сторону сосуда, а левою постепенно расширял внутренность его.
Adam Clarke: Commentary on the Bible - 1831
18:3: He wrought a work on the wheels - אל האבנים al haabnayim, upon the stones, the potter's wheel being usually made of such, the spindle of the moving stone being placed on a stone below, on which it turned, and supported the stone above, on which the vessel was manufactured, and which alone had a rotatory motion. The potter's wheel in the present day seems to differ very little from that which was in use between two and three thousand years ago.
Albert Barnes: Notes on the Bible - 1834
18:3: The wheels - literally, "the two wheels." The lower one was worked by the feet to give motion to the upper one, which was a flat disc or plate of wood, on which the potter laid the clay, and moulded it with his fingers as it Rev_olved rapidly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: I went: Jon 1:3; Joh 15:14; Act 26:19
wheels: or, frames, or seats
John Gill
18:3 Then I went down to the potter's house,.... He did as the Lord commanded him; he was obedient to the divine will; he went to hear what the Lord had to say to him there, and to observe such things, from whence he might learn instruction for himself and others:
and, behold, he wrought a work on the wheels; the Targum renders it "upon a seat"; or "his seats", as Junius and Tremellius; but it signifies not the instrument on which the potter sat while he worked, but that on which he did his work. The Septuagint version renders it, "on stones" (n); and R. Jonah (o) says, that in some countries the potter's instrument is in the likeness of two millstones, the lowermost is the greatest, and the uppermost is the least. Or rather the word may signify "frames", or "moulds" (p), made of stone, in which the potter put his clay, and fashioned it: though I see no reason to depart from the signification of "wheels", which are used in the potter's work, even two of them; and so the word here is of the dual number; though one is more properly called the "wheel", and the other the "lathe", and are described as follows:
"The "potter's wheel" consists principally in its nut, which is a beam or axis, whose foot or pivot plays perpendicularly on a free stone sole, or bottom; from the four corners atop of this beam, which does not exceed two feet in height, arise four iron bars, called the spokes of the wheel; which forming diagonal lines with the beam, descend, and are fastened at bottom to the edges of a strong wooden circle, four feet in diameter, perfectly like the felloes of a coach wheel; except that it hath neither axis nor radii; and is only joined to the beam, which serves it as an axis, by the iron bars. The top of the nut is flat, of a circular figure, and a foot in diameter. On this is laid a piece of the clay, or earth, to be turned and fashioned. The wheel thus disposed is encompassed with four sides of four different pieces of wood, sustained in a wooden frame: the hind piece, which is that whereon the workman sits, is made a little inclining towards the wheel: on the fore piece are placed the pieces of prepared earth: lastly, the side pieces serve the workman to rest his feet against; and are made inclining, to give him more or less room, according to the size of the vessels to be turned; by his side is a trough of water, wherewith from time to time he wets his hands, to prevent the earth sticking to them.----The potter having prepared his clay or earth, and laid a piece of it suitable to the work he intends on the top of the beam, sits down; his thighs and legs much expanded, and his feet rested on the side pieces, as is most convenient. In this situation he turns the wheel round, till it has got the proper velocity; when, wetting his hands in the water, he bores the cavity of the vessel, continuing to widen it from the middle; and thus turns it into form, turning the wheel afresh, and wetting his hands from time to time.----The potter's "lathe" is also a kind of "wheel", but simpler and slighter than the former; its three chief members are an iron beam or axis, three feet and a half high, and two inches in diameter; a little wooden wheel, all of a piece, an inch thick, and seven or eight in diameter, placed horizontally atop of the beam, and serving to form the vessel on; and another larger wooden wheel, all of a piece, three inches thick, and two or three feet broad, fastened to the same beam at the bottom, parallel to the horizon. The beam, or axis, turns by a pivot at bottom, in an iron stand. The workman gives the motion to the lathe with his feet, by pushing the great wheel alternately with each foot; still giving it a lesser or greater degree of motion, as his work requires (q).''
Thus Jeremiah saw the potter work, or somewhat like this; for, no doubt, pottery, as other things, has been improved since his time.
(n) , Sept. "super lapide, vel typo", Calvin. (o) Apud Kimchi & Ben Melech in loc. (p) "Lapideos typos", Calvin; "super formas", Montanus. (q) Chambers's Cyclopaedia, in the word "Pottery".
Robert Jamieson, A. R. Fausset and David Brown
18:3 wheels--literally, "on both stones." The potter's horizontal lathe consisted of two round plates, the lower one larger, the upper smaller; of stone originally, but afterwards of wood. On the upper the potter moulded the clay into what shapes he pleased. They are found represented in Egyptian remains. In Ex 1:16 alone is the Hebrew word found elsewhere, but in a different sense.
18:418:4: Եւ անկաւ աման մի՝ զոր ինքն գործէր ՚ի կաւոյն՝ ՚ի ձեռաց նորա. եւ դարձեալ արար զնա ա՛յլ աման, որպէս հաճոյ եղեւ առաջի նորա առնել։
4 Ու մի աման, որը նա պատրաստում էր կաւից, ընկաւ նրա ձեռքից, բայց նա դարձեալ այն վերածեց մի ուրիշ ամանի, ինչպէս որ իր աչքին հաճելի թուաց անել:
4 Կաւէ ամանը բրուտին ձեռքին մէջ աւրուեցաւ։ Բրուտն ալ անկէ ուրիշ աման մը շինեց, ինչպէս իրեն հաճելի երեւցաւ։
Եւ անկաւ`` աման մի զոր ինքն գործէր ի կաւոյն` [309]ի ձեռաց նորա. եւ դարձեալ արար զնա այլ աման, որպէս հաճոյ եղեւ առաջի նորա առնել:

18:4: Եւ անկաւ աման մի՝ զոր ինքն գործէր ՚ի կաւոյն՝ ՚ի ձեռաց նորա. եւ դարձեալ արար զնա ա՛յլ աման, որպէս հաճոյ եղեւ առաջի նորա առնել։
4 Ու մի աման, որը նա պատրաստում էր կաւից, ընկաւ նրա ձեռքից, բայց նա դարձեալ այն վերածեց մի ուրիշ ամանի, ինչպէս որ իր աչքին հաճելի թուաց անել:
4 Կաւէ ամանը բրուտին ձեռքին մէջ աւրուեցաւ։ Բրուտն ալ անկէ ուրիշ աման մը շինեց, ինչպէս իրեն հաճելի երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4 И сосуд, который горшечник делал из глины, развалился в руке его; и он снова сделал из него другой сосуд, какой горшечнику вздумалось сделать.
18:4 καὶ και and; even διέπεσεν διαπιπτω the ἀγγεῖον αγγειον container ὃ ος who; what αὐτὸς αυτος he; him ἐποίει ποιεω do; make ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even πάλιν παλιν again αὐτὸς αυτος he; him ἐποίησεν ποιεω do; make αὐτὸ αυτος he; him ἀγγεῖον αγγειον container ἕτερον ετερος different; alternate καθὼς καθως just as / like ἤρεσεν αρεσκω accommodate; please ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him τοῦ ο the ποιῆσαι ποιεω do; make
18:4 וְ wᵊ וְ and נִשְׁחַ֣ת nišḥˈaṯ שׁחת destroy הַ ha הַ the כְּלִ֗י kkᵊlˈî כְּלִי tool אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] ה֥וּא hˌû הוּא he עֹשֶׂ֛ה ʕōśˈeh עשׂה make בַּ ba בְּ in † הַ the חֹ֖מֶר ḥˌōmer חֹמֶר clay בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand הַ ha הַ the יֹּוצֵ֑ר yyôṣˈēr יֹוצֵר potter וְ wᵊ וְ and שָׁ֗ב šˈāv שׁוב return וַֽ wˈa וְ and יַּעֲשֵׂ֨הוּ֙ yyaʕᵃśˈēhû עשׂה make כְּלִ֣י kᵊlˈî כְּלִי tool אַחֵ֔ר ʔaḥˈēr אַחֵר other כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָשַׁ֛ר yāšˈar ישׁר be right בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye הַ ha הַ the יֹּוצֵ֖ר yyôṣˌēr יֹוצֵר potter לַ la לְ to עֲשֹֽׂות׃ פ ʕᵃśˈôṯ . f עשׂה make
18:4. et dissipatum est vas quod ipse faciebat e luto manibus suis conversusque fecit illud vas alterum sicut placuerat in oculis eius ut faceretAnd the vessel was broken which he was making of clay with his hands: and turning he made another vessel, as it seemed good in his eyes to make it.
4. And when the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it.
18:4. And the vessel, which he was making with his hands out of clay, broke. And turning away, he made another vessel, for it had been pleasing in his eyes to make it.
18:4. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make [it].
And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make:

18:4 И сосуд, который горшечник делал из глины, развалился в руке его; и он снова сделал из него другой сосуд, какой горшечнику вздумалось сделать.
18:4
καὶ και and; even
διέπεσεν διαπιπτω the
ἀγγεῖον αγγειον container
ος who; what
αὐτὸς αυτος he; him
ἐποίει ποιεω do; make
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
πάλιν παλιν again
αὐτὸς αυτος he; him
ἐποίησεν ποιεω do; make
αὐτὸ αυτος he; him
ἀγγεῖον αγγειον container
ἕτερον ετερος different; alternate
καθὼς καθως just as / like
ἤρεσεν αρεσκω accommodate; please
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
τοῦ ο the
ποιῆσαι ποιεω do; make
18:4
וְ wᵊ וְ and
נִשְׁחַ֣ת nišḥˈaṯ שׁחת destroy
הַ ha הַ the
כְּלִ֗י kkᵊlˈî כְּלִי tool
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
ה֥וּא hˌû הוּא he
עֹשֶׂ֛ה ʕōśˈeh עשׂה make
בַּ ba בְּ in
הַ the
חֹ֖מֶר ḥˌōmer חֹמֶר clay
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
הַ ha הַ the
יֹּוצֵ֑ר yyôṣˈēr יֹוצֵר potter
וְ wᵊ וְ and
שָׁ֗ב šˈāv שׁוב return
וַֽ wˈa וְ and
יַּעֲשֵׂ֨הוּ֙ yyaʕᵃśˈēhû עשׂה make
כְּלִ֣י kᵊlˈî כְּלִי tool
אַחֵ֔ר ʔaḥˈēr אַחֵר other
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָשַׁ֛ר yāšˈar ישׁר be right
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
הַ ha הַ the
יֹּוצֵ֖ר yyôṣˌēr יֹוצֵר potter
לַ la לְ to
עֲשֹֽׂות׃ פ ʕᵃśˈôṯ . f עשׂה make
18:4. et dissipatum est vas quod ipse faciebat e luto manibus suis conversusque fecit illud vas alterum sicut placuerat in oculis eius ut faceret
And the vessel was broken which he was making of clay with his hands: and turning he made another vessel, as it seemed good in his eyes to make it.
18:4. And the vessel, which he was making with his hands out of clay, broke. And turning away, he made another vessel, for it had been pleasing in his eyes to make it.
18:4. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make [it].
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
18:4: The vessel - was marred in the hands of the potter - It did not stand in the working; it got out of shape; or some gravel or small stone having been incorporated with the mass of clay, made a breach in that part where it was found, so that the potter was obliged to knead up the clay afresh, place it on the wheel, and form it anew; and then it was such a vessel as seemed good to the potter to make it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: made of clay was marred in: or, made was marred, as clay in, made it again. Heb. returned and made. as. Jer 18:6; Isa 45:9; Rom 9:20-23
Geneva 1599
18:4 And the vessel that he made of (a) clay was marred in the hand of the potter: so he made it again another vessel, as it seemed good to the potter to make [it].
(a) As the potter has power over the clay to make what pot he will, or to break them, when he has made them: so have I power over you to do with you as seems good to me, (Is 45:9; Rom 9:20-21).
John Gill
18:4 And the vessel that he made of clay,.... Which is the matter the vessel is made of:
was marred in the hand of the potter; while he was working it; either it fell, as the Septuagint version renders it, out of his hands, or from the beam on which it was laid; or was spoiled by some means or other, so that it was not fit for the purpose he first intended it: or the words should be read, according to some copies, "and the vessel was marred which he made, as clay in the hand of the potter" (r); while it was clay; or moist, as Jarchi interprets it; and while it was in his hands, forming and fashioning it:
so he made it again another vessel; put it into another form and shape it would better serve:
as seemed good to the potter to make it; just as he pleased, and as his judgment in his art directed him; he having power over the clay to mould it as he would, and as it best answered so to do.
(r) "sed corruptum est vas quod ille ficiens (erat) sicud lutum (solet) in manu figuli", Schmidt, Montanus. So Abarbinel; and thus it is read in the margin of our Bibles.
Robert Jamieson, A. R. Fausset and David Brown
18:4 marred--spoiled. "Of clay" is the true reading, which was corrupted into "as clay" (Margin), through the similarity of the two Hebrew letters, and from Jer 18:6, "as the clay."
18:518:5: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ.
5 Եւ Տէրը, խօսքն ինձ ուղղելով, ասաց.
5 Եւ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ իս եւ ասէ:

18:5: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ.
5 Եւ Տէրը, խօսքն ինձ ուղղելով, ասաց.
5 Եւ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5 И было слово Господне ко мне:
18:5 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
18:5 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽור׃ ʔmˈôr אמר say
18:5. et factum est verbum Domini ad me dicensThen the word of the Lord came to me, saying:
5. Then the word of the LORD came to me, saying,
18:5. Then the word of the Lord came to me, saying:
18:5. Then the word of the LORD came to me, saying,
Then the word of the LORD came to me, saying:

18:5 И было слово Господне ко мне:
18:5
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
18:5
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽור׃ ʔmˈôr אמר say
18:5. et factum est verbum Domini ad me dicens
Then the word of the Lord came to me, saying:
18:5. Then the word of the Lord came to me, saying:
18:5. Then the word of the LORD came to me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: 5
John Gill
18:5 Then the word of the Lord came unto me, saying. While he was in the potter's house, and after he had observed his manner of working, and the change he had made in his work, the Lord spoke to him, and applied it in the following manner.
18:618:6: Եթէ իբրեւ զբրուտդ զայդ ո՞չ կարիցեմ առնել ձեզ տունդ Իսրայէլի՝ ասէ Տէր. ահաւադիկ իբրեւ զկաւդ ՚ի ձեռս բրտիդ, ա՛յդպէս էք ՚ի ձեռս իմ տունդ Իսրայէլի[11227]։[11227] Բազումք. Առնել զձեզ տունդ Իսրայէլի։
6 «Միթէ այդ բրուտի պէս չե՞մ կարող անել քեզ, ո՛վ Իսրայէլի տուն: Ահաւասիկ, - ասում է Տէրը, - ինչպէս այդ կաւն է բրուտի ձեռքին, այդպէս էլ դու ես իմ ձեռքին, ո՛վ դու Իսրայէլի տուն:
6 «Միթէ ձեզի՝ այս բրուտին ըրածին պէս ընելու կարող չե՞մՈ՛վ Իսրայէլի տուն, կ’ըսէ Տէրը, Ահա ինչպէս է կաւը բրուտին ձեռքին մէջ, Դուք ալ իմ ձեռքիս մէջ այնպէս էք, ո՛վ Իսրայէլի տուն։
Եթէ իբրեւ զբրուտդ զայդ ո՞չ կարիցեմ առնել զձեզ, տունդ Իսրայելի, ասէ Տէր. ահաւադիկ իբրեւ զկաւդ ի ձեռս բրտիդ, այդպէս էք ի ձեռս իմ, տունդ Իսրայելի:

18:6: Եթէ իբրեւ զբրուտդ զայդ ո՞չ կարիցեմ առնել ձեզ տունդ Իսրայէլի՝ ասէ Տէր. ահաւադիկ իբրեւ զկաւդ ՚ի ձեռս բրտիդ, ա՛յդպէս էք ՚ի ձեռս իմ տունդ Իսրայէլի[11227]։
[11227] Բազումք. Առնել զձեզ տունդ Իսրայէլի։
6 «Միթէ այդ բրուտի պէս չե՞մ կարող անել քեզ, ո՛վ Իսրայէլի տուն: Ահաւասիկ, - ասում է Տէրը, - ինչպէս այդ կաւն է բրուտի ձեռքին, այդպէս էլ դու ես իմ ձեռքին, ո՛վ դու Իսրայէլի տուն:
6 «Միթէ ձեզի՝ այս բրուտին ըրածին պէս ընելու կարող չե՞մՈ՛վ Իսրայէլի տուն, կ’ըսէ Տէրը, Ահա ինչպէս է կաւը բրուտին ձեռքին մէջ, Դուք ալ իմ ձեռքիս մէջ այնպէս էք, ո՛վ Իսրայէլի տուն։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6 не могу ли Я поступить с вами, дом Израилев, подобно горшечнику сему? говорит Господь. Вот, что глина в руке горшечника, то вы в Моей руке, дом Израилев.
18:6 εἰ ει if; whether καθὼς καθως just as / like ὁ ο the κεραμεὺς κεραμευς potter οὗτος ουτος this; he οὐ ου not δυνήσομαι δυναμαι able; can τοῦ ο the ποιῆσαι ποιεω do; make ὑμᾶς υμας you οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ὡς ως.1 as; how ὁ ο the πηλὸς πηλος mud; clay τοῦ ο the κεραμέως κεραμευς potter ὑμεῖς υμεις you ἐστε ειμι be ἐν εν in ταῖς ο the χερσίν χειρ hand μου μου of me; mine
18:6 הֲ hᵃ הֲ [interrogative] כַ ḵa כְּ as † הַ the יֹּוצֵ֨ר yyôṣˌēr יֹוצֵר potter הַ ha הַ the זֶּ֜ה zzˈeh זֶה this לֹא־ lō- לֹא not אוּכַ֨ל ʔûḵˌal יכל be able לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לָכֶ֛ם lāḵˈem לְ to בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּ֤ה hinnˈē הִנֵּה behold כַ ḵa כְּ as † הַ the חֹ֨מֶר֙ ḥˈōmer חֹמֶר clay בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand הַ ha הַ the יֹּוצֵ֔ר yyôṣˈēr יֹוצֵר potter כֵּן־ kēn- כֵּן thus אַתֶּ֥ם ʔattˌem אַתֶּם you בְּ bᵊ בְּ in יָדִ֖י yāḏˌî יָד hand בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
18:6. numquid sicut figulus iste non potero facere vobis domus Israhel ait Dominus ecce sicut lutum in manu figuli sic vos in manu mea domus IsrahelCannot I do with you, as this potter, O house of Israel, saith the Lord? behold as clay is in the hand of the potter, so are you in my hand, O house of Israel.
6. O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay in the potter’s hand, so are ye in mine hand, O house of Israel.
18:6. “Am I not able to do with you, O house of Israel, just as this potter has done, says the Lord? Behold, like clay in the hand of the potter, so are you in my hand, O house of Israel.
18:6. O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay [is] in the potter’s hand, so [are] ye in mine hand, O house of Israel.
O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay [is] in the potter' s hand, so [are] ye in mine hand, O house of Israel:

18:6 не могу ли Я поступить с вами, дом Израилев, подобно горшечнику сему? говорит Господь. Вот, что глина в руке горшечника, то вы в Моей руке, дом Израилев.
18:6
εἰ ει if; whether
καθὼς καθως just as / like
ο the
κεραμεὺς κεραμευς potter
οὗτος ουτος this; he
οὐ ου not
δυνήσομαι δυναμαι able; can
τοῦ ο the
ποιῆσαι ποιεω do; make
ὑμᾶς υμας you
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
ἰδοὺ ιδου see!; here I am
ὡς ως.1 as; how
ο the
πηλὸς πηλος mud; clay
τοῦ ο the
κεραμέως κεραμευς potter
ὑμεῖς υμεις you
ἐστε ειμι be
ἐν εν in
ταῖς ο the
χερσίν χειρ hand
μου μου of me; mine
18:6
הֲ hᵃ הֲ [interrogative]
כַ ḵa כְּ as
הַ the
יֹּוצֵ֨ר yyôṣˌēr יֹוצֵר potter
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
לֹא־ lō- לֹא not
אוּכַ֨ל ʔûḵˌal יכל be able
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
לָכֶ֛ם lāḵˈem לְ to
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּ֤ה hinnˈē הִנֵּה behold
כַ ḵa כְּ as
הַ the
חֹ֨מֶר֙ ḥˈōmer חֹמֶר clay
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
הַ ha הַ the
יֹּוצֵ֔ר yyôṣˈēr יֹוצֵר potter
כֵּן־ kēn- כֵּן thus
אַתֶּ֥ם ʔattˌem אַתֶּם you
בְּ bᵊ בְּ in
יָדִ֖י yāḏˌî יָד hand
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
18:6. numquid sicut figulus iste non potero facere vobis domus Israhel ait Dominus ecce sicut lutum in manu figuli sic vos in manu mea domus Israhel
Cannot I do with you, as this potter, O house of Israel, saith the Lord? behold as clay is in the hand of the potter, so are you in my hand, O house of Israel.
18:6. “Am I not able to do with you, O house of Israel, just as this potter has done, says the Lord? Behold, like clay in the hand of the potter, so are you in my hand, O house of Israel.
18:6. O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay [is] in the potter’s hand, so [are] ye in mine hand, O house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Образ Бога как горшечника нередко встречается и у других св. писателей (Иов X:9; XXXIII:6; Ис. ХXIХ:16; XLV:9; LXIV:7; Прем XV:7; Сир ХXXVI:13; Рим IX:21).
Adam Clarke: Commentary on the Bible - 1831
18:6: Cannot I do with you as this potter? - Have I not a right to do with a people whom I have created as reason and justice may require? If they do not answer my intentions, may I not reject and destroy them; and act as this potter, make a new vessel out of that which at first did not succeed in his hands?
It is generally supposed that St. Paul has made a very different use of this similitude from that mentioned above. See Rom 9:20, etc. His words are, "Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?" To this every sensible and pious man will answer, Undoubtedly he has. But would any potter make an exceedingly fair and good vessel on purpose to dash it to pieces when he had done? Surely no! And would or could, the God of infinite perfection and love make millions of immortal souls on purpose for eternal perdition, as the horrible decree of reprobation states? No! This is a lie against all the attributes of God. But does not the text state that he can, out of the same lump, the same mass of human nature, make one vessel to honor, and another to dishonor? Yes. But the text does not say, what the horrible decree says, that he makes one part, and indeed the greater, for eternal perdition. But what then is the meaning of the text? Why evidently this: As out of the same mass of clay a potter may make a flagon for the table and a certain utensil for the chamber, the one for a more honorable, the other for a less honorable use, though both equally necessary to the owner; so God, out of the same flesh and blood, may make the tiller of the field and the prophet of the Most High; the one in a more honorable, the other in a less honorable employ; yet both equally necessary in the world, and equally capable of bringing glory to God in their respective places. But if the vessel be marred in his hand, under his providential and gracious dealings, he may reject it as he did the Jews, and make another vessel, such as he is pleased with, of the Gentiles; yet even these marred vessels, the reprobate Jews, are not finally rejected; for all Israel shall be saved in (through) the Lord, i.e., Jesus Christ. And should the Gentiles act as the Jews have done, then they also shall be cut off, and God will call his Church by another name. See on Rom 9:22 (note) and below.
Albert Barnes: Notes on the Bible - 1834
18:6: So are ye in mine hand - When a vessel was ruined, the potter did not throw it away, but crushed it together, dashed it back upon the wheel, and began his work afresh, until the clay had taken the predetermined shape. It was God's purpose that Judaea should become the proper scene for the manifestation of the Messiah, and her sons be fit to receive the Saviour's teaching and carry the good tidings to all lands. If therefore at any stage of the preparation the Jewish nation took such a course as would have frustrated this purpose of Providence, it was crushed by affliction into an unresisting mass, in which the formative process began again immediately.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: Jer 18:4; Isa 64:8; Dan 4:23; Mat 20:15; Rom 11:34
Carl Friedrich Keil and Franz Delitzsch
18:6
In Jer 18:6-10 the Lord discloses to the prophet the truth lying in the potter's treatment of the clay. The power the potter has over the clay to remould, according to his pleasure, the vessel he had formed from it if it went wrong; the same power God possesses over the people of Israel. This unlimited power of God over mankind is exercised according to man's conduct, not according to a decretum absolutum or unchangeable determination. If he pronounces a people's overthrow or ruin, and if that people turn from its wickedness, He repeals His decree (Jer 18:7.); and conversely, if He promises a people welfare and prosperity, and if that people turn away from Him to wickedness, then too He changes His resolve to do good to it (Jer 18:9.). Inasmuch as He is even now making His decree known by the mouth of the prophet, it follows that the accomplishment of Jeremiah's last utterances is conditioned by the impression God's word makes on men. רגע, adv., in the moment, forthwith, and when repeated = now...now, now...again. Ng. maintains that the arrangement here is paratactic, so that the רגע does not belong to the nearest verb, but to the main idea, i.e., to the apodosis in this case. The remark is just; but the word does not mean suddenly, but immediately, and the sense is: when I have spoken against a people, and this people repents, then immediately I let it repent me. נחם על as in Joel 2:13, etc. With "to pluck up," etc., "to build," etc., cf. Jer 1:10. "Against which I spake," Jer 18:8, belongs to "that people," and seems as if it might be dispensed with; but is not therefore spurious because the lxx have omitted it. For הרעה the Keri has הרע, the most usual form, Jer 7:30, Num 32:13; Judg 2:11, etc.; but the Chet. is called for by the following הטּובה and מרעתו. להיטיב הטּובה, to show kindness, cf. Num 10:32.
The emblematical interpretation of the potter with the clay lays a foundation for the prophecy that follows, Jer 18:11-17, in which the people are told that it is only by reason of their stiffnecked persistency in wickedness that they render threatened judgment certain, whereas by return to their God they might prevent the ruin of the kingdom.
John Gill
18:6 O house of Israel, cannot I do with you as this potter? saith the Lord,.... Make, and mar, and remake at pleasure? certainly he could. God is a sovereign Being, and has a sovereign and uncontrollable power over his creatures; he has an indisputable right unto them, and can dispose of them as he pleases; he has as good a right to them, and as great power over them, as the potter has to and over his clay, and a better and greater; since they are made by him, and have their all from him, their being, life, and motion; whereas the clay is not made by the potter; it is only the vessel that is made of the clay by him, which has its form from him; if therefore the potter has such power over the clay, which he did not make, as to cast it into another forth as it pleases him, and especially when marred; the Lord has an undoubted power over men, and a just right to change their, state and circumstances as he pleases; nor have they any reason to complain of him, especially when they have marred themselves by their own sins and transgressions; which was the present case of the house of Israel, or the Jews; see Is 29:16;
behold, as the clay is in the potter's hand; and he can form and fashion it as he pleases, and it is not in the power of the clay to resist and hinder him:
so are ye in mine hand, O house of Israel; and I can dispose of you as I please, and put you in what circumstances it seems good unto me, drive you from your land, and scatter you among the nations; nor can you hinder me from doing this, or whatever else is my pleasure. And this his sovereign power and pleasure, and as exercised in a way of mercy and equity, are exemplified in the following cases.
John Wesley
18:6 Cannot I do - That God hath an absolute sovereign power to do what he pleases with the work of his hands: but he acts as a just judge, rendering to every man according to his works.
Robert Jamieson, A. R. Fausset and David Brown
18:6 Refuting the Jews' reliance on their external privileges as God's elect people, as if God could never cast them off. But if the potter, a mere creature, has power to throw away a marred vessel and raise up other clay from the ground, a fortiori God, the Creator, can east away the people who prove unfaithful to His election and can raise others in their stead (compare Is 45:9; Is 64:8; Rom 9:20-21). It is curious that the potter's field should have been the purchase made with the price of Judas' treachery (Mt 27:9-10 : a potter's vessel dashed to pieces, compare Ps 2:8-9; Rev_ 2:27), because of its failing to answer the maker's design, being the very image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. Matthew quotes Zechariah's words (Zech 11:12-13) as Jeremiah's because the latter (Jer. 18:1-19:15) was the source from which the former derived his summary in Zech 11:12-13 [HENGSTENBERG].
18:718:7: Եթէ վախճա՛ն խօսեցայց ՚ի վերայ ազգի՝ կամ թագաւորութեանց, բառնալ զնոսա՝ եւ քակել եւ կորուսանել[11228]. [11228] Ոմանք. Ազգի կամ թագաւորութեան։
7 Եթէ վճիռ կարդամ մի ազգի կամ թագաւորութեան վախճանի մասին՝ նրանց վերացնելու, քանդելու եւ կործանելու համար,
7 Երբ ազգի մը կամ թագաւորութեան մը համար ըսելու ըլլամ Թէ պիտի քակեմ, պիտի փլցնեմ ու պիտի կորսնցնեմ,
Եթէ [310]վախճան խօսեցայց ի վերայ ազգի կամ թագաւորութեան, բառնալ զնոսա եւ քակել եւ կորուսանել:

18:7: Եթէ վախճա՛ն խօսեցայց ՚ի վերայ ազգի՝ կամ թագաւորութեանց, բառնալ զնոսա՝ եւ քակել եւ կորուսանել[11228].
[11228] Ոմանք. Ազգի կամ թագաւորութեան։
7 Եթէ վճիռ կարդամ մի ազգի կամ թագաւորութեան վախճանի մասին՝ նրանց վերացնելու, քանդելու եւ կործանելու համար,
7 Երբ ազգի մը կամ թագաւորութեան մը համար ըսելու ըլլամ Թէ պիտի քակեմ, պիտի փլցնեմ ու պիտի կորսնցնեմ,
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7 Иногда Я скажу о каком-либо народе и царстве, что искореню, сокрушу и погублю его;
18:7 πέρας περας extremity; limit λαλήσω λαλεω talk; speak ἐπὶ επι in; on ἔθνος εθνος nation; caste ἢ η or; than ἐπὶ επι in; on βασιλείαν βασιλεια realm; kingdom τοῦ ο the ἐξᾶραι εξαιρω lift out / up; remove αὐτοὺς αυτος he; him καὶ και and; even τοῦ ο the ἀπολλύειν απολλυμι destroy; lose
18:7 רֶ֣גַע rˈeḡaʕ רֶגַע moment אֲדַבֵּ֔ר ʔᵃḏabbˈēr דבר speak עַל־ ʕal- עַל upon גֹּ֖וי gˌôy גֹּוי people וְ wᵊ וְ and עַל־ ʕal- עַל upon מַמְלָכָ֑ה mamlāḵˈā מַמְלָכָה kingdom לִ li לְ to נְתֹ֥ושׁ nᵊṯˌôš נתשׁ root out וְ wᵊ וְ and לִ li לְ to נְתֹ֖וץ nᵊṯˌôṣ נתץ break וּֽ ˈû וְ and לְ lᵊ לְ to הַאֲבִֽיד׃ haʔᵃvˈîḏ אבד perish
18:7. repente loquar adversum gentem et adversum regnum ut eradicem et destruam et disperdam illudI will suddenly speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it.
7. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it;
18:7. Suddenly, I will speak against a nation and against a kingdom, so that I may uproot, and destroy, and scatter it.
18:7. [At what] instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy [it];
instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy:

18:7 Иногда Я скажу о каком-либо народе и царстве, что искореню, сокрушу и погублю его;
18:7
πέρας περας extremity; limit
λαλήσω λαλεω talk; speak
ἐπὶ επι in; on
ἔθνος εθνος nation; caste
η or; than
ἐπὶ επι in; on
βασιλείαν βασιλεια realm; kingdom
τοῦ ο the
ἐξᾶραι εξαιρω lift out / up; remove
αὐτοὺς αυτος he; him
καὶ και and; even
τοῦ ο the
ἀπολλύειν απολλυμι destroy; lose
18:7
רֶ֣גַע rˈeḡaʕ רֶגַע moment
אֲדַבֵּ֔ר ʔᵃḏabbˈēr דבר speak
עַל־ ʕal- עַל upon
גֹּ֖וי gˌôy גֹּוי people
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מַמְלָכָ֑ה mamlāḵˈā מַמְלָכָה kingdom
לִ li לְ to
נְתֹ֥ושׁ nᵊṯˌôš נתשׁ root out
וְ wᵊ וְ and
לִ li לְ to
נְתֹ֖וץ nᵊṯˌôṣ נתץ break
וּֽ ˈû וְ and
לְ lᵊ לְ to
הַאֲבִֽיד׃ haʔᵃvˈîḏ אבד perish
18:7. repente loquar adversum gentem et adversum regnum ut eradicem et destruam et disperdam illud
I will suddenly speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it.
18:7. Suddenly, I will speak against a nation and against a kingdom, so that I may uproot, and destroy, and scatter it.
18:7. [At what] instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy [it];
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
18:7: At what instant I shall speak concerning a nation, etc. - If that nation, against whom, etc. - And at what instant, etc. - If it do evil, etc. - These verses contain what may be called God's decree by which the whole of his conduct towards man is regulated. If he purpose destruction against an offending person, if that person repent and turn to God, he shall live and not die. If he purpose peace and salvation to him that walketh uprightly, if he turn from God to the world and sin, he shall die and not live.
Albert Barnes: Notes on the Bible - 1834
18:7: At what instant - literally, "in a moment." Here, "at one time - at another time."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: to pluck: Jer 1:10, Jer 12:14-17, Jer 25:9-14, Jer 45:4; Amo 9:8; Jon 3:4
John Gill
18:7 At what instant I shall speak concerning a nation, and concerning a kingdom,.... By way of threatening: or, "the moment I shall speak" (s), &c; as soon as ever I have declared concerning any people whatever, Jews or Gentiles; that if they go on in their sins, and remain impenitent, and do not turn from them, that they must expect I will quickly come out against such a nation and kingdom in a providential way, as threatened:
to pluck up, and to pull down, and to destroy it; as the proprietor of a garden, when it do not turn to his account, plucks up the plants, and pulls down the fences, and lets it go to ruin.
(s) "momento loquor", Schmidt; "momento eloquor", Junius & Tremellius; "momento ut loquutus fuero", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
18:7 At what instant--in a moment, when the nation least expects it. Hereby he reminds the Jews how marvellously God had delivered them from their original degradation, that is, In one and the same day ye were the most wretched, and then the most favored of all people [CALVIN].
18:818:8: եւ դարձցի ազգն այն ՚ի չարեաց իւրեանց զոր խօսեցայ ՚ի վերայ նոցա. զղջացայց եւ ես ՚ի վերայ չարեացն զոր խորհեցայ առնել նոցա[11229]։ [11229] Ոմանք. ՚Ի չարեաց իւրոց զորոց խօսեցայ... զոր խօսեցայ առնել նոցա։
8 եւ եթէ այն ազգը դարձի գայ իր չարութիւններից, որոնց մասին խօսեցի, - ես եւս կը զղջամ այն չարիքների համար, որ մտածեցի անել նրանց նկատմամբ:
8 Բայց եթէ այն ազգը, որուն վրայով խօսեցայ, իր չարութենէն դառնայ, Ես ալ պիտի չընեմ այն չարիքը, որ մտածեր էի անոր ընել։
եւ դարձցի ազգն այն ի չարեաց իւրեանց զոր խօսեցայ ի վերայ նոցա, զղջացայց եւ ես ի վերայ չարեացն զոր խորհեցայ առնել նոցա:

18:8: եւ դարձցի ազգն այն ՚ի չարեաց իւրեանց զոր խօսեցայ ՚ի վերայ նոցա. զղջացայց եւ ես ՚ի վերայ չարեացն զոր խորհեցայ առնել նոցա[11229]։
[11229] Ոմանք. ՚Ի չարեաց իւրոց զորոց խօսեցայ... զոր խօսեցայ առնել նոցա։
8 եւ եթէ այն ազգը դարձի գայ իր չարութիւններից, որոնց մասին խօսեցի, - ես եւս կը զղջամ այն չարիքների համար, որ մտածեցի անել նրանց նկատմամբ:
8 Բայց եթէ այն ազգը, որուն վրայով խօսեցայ, իր չարութենէն դառնայ, Ես ալ պիտի չընեմ այն չարիքը, որ մտածեր էի անոր ընել։
zohrab-1805▾ eastern-1994▾ western am▾
18:818:8 но если народ этот, на который Я это изрек, обратится от своих злых дел, Я отлагаю то зло, которое помыслил сделать ему.
18:8 καὶ και and; even ἐπιστραφῇ επιστρεφω turn around; return τὸ ο the ἔθνος εθνος nation; caste ἐκεῖνο εκεινος that ἀπὸ απο from; away πάντων πας all; every τῶν ο the κακῶν κακος bad; ugly αὐτῶν αυτος he; him καὶ και and; even μετανοήσω μετανοεω reconsider; yield περὶ περι about; around τῶν ο the κακῶν κακος bad; ugly ὧν ος who; what ἐλογισάμην λογιζομαι account; count τοῦ ο the ποιῆσαι ποιεω do; make αὐτοῖς αυτος he; him
18:8 וְ wᵊ וְ and שָׁב֙ šˌāv שׁוב return הַ ha הַ the גֹּ֣וי ggˈôy גֹּוי people הַ ha הַ the ה֔וּא hˈû הוּא he מֵ mē מִן from רָ֣עָתֹ֔ו rˈāʕāṯˈô רָעָה evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֖רְתִּי dibbˌartî דבר speak עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and נִֽחַמְתִּי֙ nˈiḥamtî נחם repent, console עַל־ ʕal- עַל upon הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָשַׁ֖בְתִּי ḥāšˌavtî חשׁב account לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לֹֽו׃ ס lˈô . s לְ to
18:8. si paenitentiam egerit gens illa a malo suo quod locutus sum adversum eam agam et ego paenitentiam super malo quod cogitavi ut facerem eiIf that nation against which I have spoken, shall repent of their evil, I also will repent of the evil that I have thought to do to them.
8. if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them.
18:8. If that nation, against which I have spoken, will repent from their evil, I too will repent from the evil that I have decided I would do to them.
18:8. If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.
If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them:

18:8 но если народ этот, на который Я это изрек, обратится от своих злых дел, Я отлагаю то зло, которое помыслил сделать ему.
18:8
καὶ και and; even
ἐπιστραφῇ επιστρεφω turn around; return
τὸ ο the
ἔθνος εθνος nation; caste
ἐκεῖνο εκεινος that
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
κακῶν κακος bad; ugly
αὐτῶν αυτος he; him
καὶ και and; even
μετανοήσω μετανοεω reconsider; yield
περὶ περι about; around
τῶν ο the
κακῶν κακος bad; ugly
ὧν ος who; what
ἐλογισάμην λογιζομαι account; count
τοῦ ο the
ποιῆσαι ποιεω do; make
αὐτοῖς αυτος he; him
18:8
וְ wᵊ וְ and
שָׁב֙ šˌāv שׁוב return
הַ ha הַ the
גֹּ֣וי ggˈôy גֹּוי people
הַ ha הַ the
ה֔וּא hˈû הוּא he
מֵ מִן from
רָ֣עָתֹ֔ו rˈāʕāṯˈô רָעָה evil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֖רְתִּי dibbˌartî דבר speak
עָלָ֑יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
נִֽחַמְתִּי֙ nˈiḥamtî נחם repent, console
עַל־ ʕal- עַל upon
הָ֣ hˈā הַ the
רָעָ֔ה rāʕˈā רָעָה evil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָשַׁ֖בְתִּי ḥāšˌavtî חשׁב account
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
לֹֽו׃ ס lˈô . s לְ to
18:8. si paenitentiam egerit gens illa a malo suo quod locutus sum adversum eam agam et ego paenitentiam super malo quod cogitavi ut facerem ei
If that nation against which I have spoken, shall repent of their evil, I also will repent of the evil that I have thought to do to them.
18:8. If that nation, against which I have spoken, will repent from their evil, I too will repent from the evil that I have decided I would do to them.
18:8. If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:8: I will repent of the evil ... I will repent of the good - All God's dealings with mankind are here declared to be conditional. God changeth not, all depends upon man's conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: that nation: Jer 7:3-7, Jer 36:3; Jdg 10:15, Jdg 10:16; Kg1 8:33, Kg1 8:34; Ch2 12:6; Isa 1:16-19; Eze 18:21, Eze 33:11, Eze 33:13; Jon 2:5-10; Luk 13:3-5
I will: Jer 15:6, Jer 26:3, Jer 26:13, Jer 42:10; Exo 32:12; Deu 32:36; Jdg 2:18; Psa 90:13; Psa 106:45, Psa 135:14; Hos 11:8; Joe 2:13, Joe 2:14; Amo 7:3-6; Jon 3:9, Jon 3:10, Jon 4:2
Geneva 1599
18:8 If that nation, against which I have pronounced, shall turn from their evil, I will (b) repent of the evil that I thought to do to them.
(b) When the Scripture attributes repentance to God, it is not that he does contrary to that which he has ordained in his secret counsel: but when he threatens it is a calling to repentance, and when he gives man grace to repent, the threatening (which ever contains a condition in it) takes no place: and this the scripture calls repentance in God, because it so appears to man's judgment.
John Gill
18:8 If that nation against whom I have pronounced,.... Such a sentence as this, should immediately, upon the above declaration, do as Nineveh did:
turn from their evil; their evil of sin, their evil ways and works, as an evidence of the truth of their repentance for former sins:
I will repent of the evil that one thought to do unto them; as they change their course of life, God will change the dispensations of his providence towards them, and not bring upon them the evil of punishment he threatened them with; in which sense repentance can only be understood of God, he doing that which is similar to what men do when they repent of anything; they stop their proceedings, and change their outward conduct; so God proceeds not to do what he threatened to do, and changes his outward behaviour to men; he wills a change, and makes one in his methods of acting, but never changes his will.
Robert Jamieson, A. R. Fausset and David Brown
18:8 their evil--in antithesis to, "the evil that I thought to do."
repent--God herein adapts Himself to human conceptions. The change is not in God, but in the circumstances which regulate God's dealings: just as we say the land recedes from us when we sail forth, whereas it is we who recede from the land (Ezek 18:21; Ezek 33:11). God's unchangeable principle is to do the best that can be done under all circumstances; if then He did not take into account the moral change in His people (their prayers, &c.), He would not be acting according to His own unchanging principle (Jer 18:9-10). This is applied practically to the Jews' case (Jer 18:11; see Jer 26:3; Jon 3:10).
18:918:9: Եւ եթէ վախճան խօսեցայց ազգի եւ թագաւորութեան՝ շինե՛լ եւ տնկել[11230]. [11230] Ոմանք. Վախճան խօսեցայ ՚ի վերայ ազգի։
9 Իսկ եթէ վճիռ կարդամ մի ազգի կամ թագաւորութեան մասին՝ նրան շէնացնելու եւ կանգուն պահելու համար,
9 Իսկ երբ ազգի մը կամ թագաւորութեան մը համար ըսելու ըլլամ Թէ պիտի շինեմ ու պիտի տնկեմ, բայց
Եւ եթէ [311]վախճան խօսեցայց ազգի եւ թագաւորութեան` շինել եւ տնկել:

18:9: Եւ եթէ վախճան խօսեցայց ազգի եւ թագաւորութեան՝ շինե՛լ եւ տնկել[11230].
[11230] Ոմանք. Վախճան խօսեցայ ՚ի վերայ ազգի։
9 Իսկ եթէ վճիռ կարդամ մի ազգի կամ թագաւորութեան մասին՝ նրան շէնացնելու եւ կանգուն պահելու համար,
9 Իսկ երբ ազգի մը կամ թագաւորութեան մը համար ըսելու ըլլամ Թէ պիտի շինեմ ու պիտի տնկեմ, բայց
zohrab-1805▾ eastern-1994▾ western am▾
18:918:9 А иногда скажу о каком-либо народе и царстве, что устрою и утвержу его;
18:9 καὶ και and; even πέρας περας extremity; limit λαλήσω λαλεω talk; speak ἐπὶ επι in; on ἔθνος εθνος nation; caste καὶ και and; even ἐπὶ επι in; on βασιλείαν βασιλεια realm; kingdom τοῦ ο the ἀνοικοδομεῖσθαι ανοικοδομεω rebuild καὶ και and; even τοῦ ο the καταφυτεύεσθαι καταφυτευω plant
18:9 וְ wᵊ וְ and רֶ֣גַע rˈeḡaʕ רֶגַע moment אֲדַבֵּ֔ר ʔᵃḏabbˈēr דבר speak עַל־ ʕal- עַל upon גֹּ֖וי gˌôy גֹּוי people וְ wᵊ וְ and עַל־ ʕal- עַל upon מַמְלָכָ֑ה mamlāḵˈā מַמְלָכָה kingdom לִ li לְ to בְנֹ֖ת vᵊnˌōṯ בנה build וְ wᵊ וְ and לִ li לְ to נְטֹֽעַ׃ nᵊṭˈōₐʕ נטע plant
18:9. et subito loquar de gente et regno ut aedificem et ut plantem illudAnd I will suddenly speak of a nation and of a kingdom, to build up and plant it.
9. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it;
18:9. And soon, I will speak about a nation and about a kingdom, so that I may build and plant it.
18:9. And [at what] instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant [it];
And [at what] instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant:

18:9 А иногда скажу о каком-либо народе и царстве, что устрою и утвержу его;
18:9
καὶ και and; even
πέρας περας extremity; limit
λαλήσω λαλεω talk; speak
ἐπὶ επι in; on
ἔθνος εθνος nation; caste
καὶ και and; even
ἐπὶ επι in; on
βασιλείαν βασιλεια realm; kingdom
τοῦ ο the
ἀνοικοδομεῖσθαι ανοικοδομεω rebuild
καὶ και and; even
τοῦ ο the
καταφυτεύεσθαι καταφυτευω plant
18:9
וְ wᵊ וְ and
רֶ֣גַע rˈeḡaʕ רֶגַע moment
אֲדַבֵּ֔ר ʔᵃḏabbˈēr דבר speak
עַל־ ʕal- עַל upon
גֹּ֖וי gˌôy גֹּוי people
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מַמְלָכָ֑ה mamlāḵˈā מַמְלָכָה kingdom
לִ li לְ to
בְנֹ֖ת vᵊnˌōṯ בנה build
וְ wᵊ וְ and
לִ li לְ to
נְטֹֽעַ׃ nᵊṭˈōₐʕ נטע plant
18:9. et subito loquar de gente et regno ut aedificem et ut plantem illud
And I will suddenly speak of a nation and of a kingdom, to build up and plant it.
18:9. And soon, I will speak about a nation and about a kingdom, so that I may build and plant it.
18:9. And [at what] instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant [it];
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: to build: Jer 1:10, Jer 11:17, Jer 30:18, Jer 31:4, Jer 31:28, Jer 31:38, Jer 32:41; Ecc 3:2; Amo 9:11-15
John Gill
18:9 And at what instant I shall speak concerning a nation, and concerning a kingdom,.... By way of promise on the other hand: or, "and the moment I shall speak", &c. as in Jer 18:7; in favour to a people; signifying, that if they do that which is right and good, and continue therein, it may be expected that I will appear for and among such a nation and kingdom:
to build and to plant it; to build up its fences that have been broken down, and to plant it with pleasant plants, and make it prosperous and flourishing, and protect and defend it, and keep it safe, and in a secure condition; so that it shall be in very thriving circumstances, and be out of the power of its enemies to hurt it.
18:1018:10: եւ արասցեն չարիս առաջի իմ, չլսե՛լ բարբառոյ իմոյ. զղջացայց եւ ե՛ս ՚ի վերայ բարեացն զոր խօսեցայ առնել նոցա[11231]։ [11231] Ոմանք. Զոր խորհեցայ առնել նոցա։
10 բայց նրանք չարութիւն անեն իմ առաջ՝ ականջ չդնելով իմ ձայնին, - ես եւս կը զղջամ այն բարիքների համար, որ ասացի, թէ կ’անեմ նրանց:
10 Եթէ անիկա իմ խօսքիս մտիկ չընելով՝ իմ առջեւս չարութիւն ընէ, Ես ալ պիտի չընեմ այն բարիքը, որ խոստացեր էի անոր ընել։
եւ արասցեն չարիս առաջի իմ, չլսել բարբառոյ իմոյ, զղջացայց եւ ես ի վերայ բարեացն զոր խօսեցայ առնել նոցա:

18:10: եւ արասցեն չարիս առաջի իմ, չլսե՛լ բարբառոյ իմոյ. զղջացայց եւ ե՛ս ՚ի վերայ բարեացն զոր խօսեցայ առնել նոցա[11231]։
[11231] Ոմանք. Զոր խորհեցայ առնել նոցա։
10 բայց նրանք չարութիւն անեն իմ առաջ՝ ականջ չդնելով իմ ձայնին, - ես եւս կը զղջամ այն բարիքների համար, որ ասացի, թէ կ’անեմ նրանց:
10 Եթէ անիկա իմ խօսքիս մտիկ չընելով՝ իմ առջեւս չարութիւն ընէ, Ես ալ պիտի չընեմ այն բարիքը, որ խոստացեր էի անոր ընել։
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:10 но если он будет делать злое пред очами Моими и не слушаться гласа Моего, Я отменю то добро, которым хотел облагодетельствовать его.
18:10 καὶ και and; even ποιήσωσιν ποιεω do; make τὰ ο the πονηρὰ πονηρος harmful; malignant ἐναντίον εναντιον next to; before μου μου of me; mine τοῦ ο the μὴ μη not ἀκούειν ακουω hear τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even μετανοήσω μετανοεω reconsider; yield περὶ περι about; around τῶν ο the ἀγαθῶν αγαθος good ὧν ος who; what ἐλάλησα λαλεω talk; speak τοῦ ο the ποιῆσαι ποιεω do; make αὐτοῖς αυτος he; him
18:10 וְ wᵊ וְ and עָשָׂ֤ה ʕāśˈā עשׂה make הָה *hā הַ the רַע֙רעה *rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינַ֔י ʕênˈay עַיִן eye לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear בְּ bᵊ בְּ in קֹולִ֑י qôlˈî קֹול sound וְ wᵊ וְ and נִֽחַמְתִּי֙ nˈiḥamtî נחם repent, console עַל־ ʕal- עַל upon הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֖רְתִּי ʔāmˌartî אמר say לְ lᵊ לְ to הֵיטִ֥יב hêṭˌîv יטב be good אֹותֹֽו׃ ס ʔôṯˈô . s אֵת [object marker]
18:10. si fecerit malum in oculis meis ut non audiat vocem meam paenitentiam agam super bono quod locutus sum ut facerem eiIf it shall do evil in my sight, that it obey not my voice: I will repent of the good that I have spoken to do unto it.
10. if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.
18:10. If it does evil in my sight, so as not to listen to my voice, I will repent of the good that I have said I would do to it.
18:10. If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.
If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them:

18:10 но если он будет делать злое пред очами Моими и не слушаться гласа Моего, Я отменю то добро, которым хотел облагодетельствовать его.
18:10
καὶ και and; even
ποιήσωσιν ποιεω do; make
τὰ ο the
πονηρὰ πονηρος harmful; malignant
ἐναντίον εναντιον next to; before
μου μου of me; mine
τοῦ ο the
μὴ μη not
ἀκούειν ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
καὶ και and; even
μετανοήσω μετανοεω reconsider; yield
περὶ περι about; around
τῶν ο the
ἀγαθῶν αγαθος good
ὧν ος who; what
ἐλάλησα λαλεω talk; speak
τοῦ ο the
ποιῆσαι ποιεω do; make
αὐτοῖς αυτος he; him
18:10
וְ wᵊ וְ and
עָשָׂ֤ה ʕāśˈā עשׂה make
הָה
*hā הַ the
רַע֙רעה
*rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינַ֔י ʕênˈay עַיִן eye
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
בְּ bᵊ בְּ in
קֹולִ֑י qôlˈî קֹול sound
וְ wᵊ וְ and
נִֽחַמְתִּי֙ nˈiḥamtî נחם repent, console
עַל־ ʕal- עַל upon
הַ ha הַ the
טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֖רְתִּי ʔāmˌartî אמר say
לְ lᵊ לְ to
הֵיטִ֥יב hêṭˌîv יטב be good
אֹותֹֽו׃ ס ʔôṯˈô . s אֵת [object marker]
18:10. si fecerit malum in oculis meis ut non audiat vocem meam paenitentiam agam super bono quod locutus sum ut facerem ei
If it shall do evil in my sight, that it obey not my voice: I will repent of the good that I have spoken to do unto it.
18:10. If it does evil in my sight, so as not to listen to my voice, I will repent of the good that I have said I would do to it.
18:10. If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: do: Jer 7:23-28; Psa 125:5; Eze 18:24, Eze 33:18, Eze 45:20; Zep 1:6
then: Num 14:22, Num 14:34; Sa1 2:30, Sa1 13:13, Sa1 15:11, Sa1 15:35
John Gill
18:10 If it do evil in my sight,.... What is sinful, contrary to the law and will of God, openly and publicly, in a bold and daring manner:
that it obey not my voice: in my word, and by my prophets, but turn a deaf ear to them, and slight and despise all instructions, admonitions, and reproofs:
then I will repent of the good wherewith I said I would benefit them; or, "do them good" (t); that is, withhold it from them, and not bestow it on them; but, on the contrary, correct or punish them according to their deserts. Thus, though God is a sovereign God, yet, in the dispensations of his providence towards kingdoms and nations, he deals with them in such a merciful and equitable manner, that there is no just reason to complain of him; and yet he maintains and keeps up his power and authority, such as the potter exercises over the clay.
(t) "ad benefaciendum ei", Montanus; "ut benefacerem ei", Valablus, Pagninus; "benefacturum ei", Junius & Tremellius, Piscator.
18:1118:11: Եւ արդ՝ խօսեա՛ց ընդ արսդ Յուդայ՝ եւ ընդ բնակիչսդ Երուսաղեմի, եւ ասասցես. Ա՛յսպէս ասէ Տէր. Ահաւանիկ ես նիւթե՛մ ՚ի վերայ ձեր չարիս, եւ խորհիմ ՚ի վերայ ձեր խորհուրդ. արդ դարձցի՛ իւրաքանչիւրոք ՚ի ճանապարհէ իւրմէ չարէ. եւ ուղի՛ղ արարէք զգնացս ձեր եւ զճանապարհս ձեր[11232]։ [11232] Ոմանք. Ահաւադիկ. կամ՝ ահաւասիկ ես նիւթեմ։
11 Արդ, խօսի՛ր Յուդայի երկրի տղամարդկանց եւ Երուսաղէմի բնակիչների հետ. կ’ասես նրանց. “Այսպէս է ասում Տէրը. ահաւասիկ ձեր դէմ ես չարիքներ կը նիւթեմ, ձեր մասին չար խորհուրդներ կը խորհեմ. ամէն ոք թող դառնայ իր չար ընթացքից. ուղղեցէ՛ք ձեր ընթացքն ու ձեր ճանապարհները”:
11 Հիմա Յուդայի մարդիկներուն Ու Երուսաղէմի բնակիչներուն խօսէ՛ ու ըսէ՛.Տէրը այսպէս կ’ըսէ.‘Ահա ես ձեզի համար չարիք կը պատրաստեմ Ու ձեզի համար ծրագիր մը կը պատրաստեմ։Հիմա բոլորդ ալ ձեր ճամբաներէն դարձէ՛քԵւ ձեր ճամբաներն ու ձեր գործերը ուղղեցէ՛ք’։
Եւ արդ խօսեաց ընդ արսդ Յուդայ եւ ընդ բնակիչսդ Երուսաղեմի, եւ ասասցես. Այսպէս ասէ Տէր. Ահաւանիկ ես նիւթեմ ի վերայ ձեր չարիս, եւ խորհիմ ի վերայ ձեր խորհուրդ. արդ դարձցի իւրաքանչիւր ոք ի ճանապարհէ իւրմէ չարէ, եւ ուղիղ արարէք զգնացս ձեր եւ զճանապարհս ձեր:

18:11: Եւ արդ՝ խօսեա՛ց ընդ արսդ Յուդայ՝ եւ ընդ բնակիչսդ Երուսաղեմի, եւ ասասցես. Ա՛յսպէս ասէ Տէր. Ահաւանիկ ես նիւթե՛մ ՚ի վերայ ձեր չարիս, եւ խորհիմ ՚ի վերայ ձեր խորհուրդ. արդ դարձցի՛ իւրաքանչիւրոք ՚ի ճանապարհէ իւրմէ չարէ. եւ ուղի՛ղ արարէք զգնացս ձեր եւ զճանապարհս ձեր[11232]։
[11232] Ոմանք. Ահաւադիկ. կամ՝ ահաւասիկ ես նիւթեմ։
11 Արդ, խօսի՛ր Յուդայի երկրի տղամարդկանց եւ Երուսաղէմի բնակիչների հետ. կ’ասես նրանց. “Այսպէս է ասում Տէրը. ահաւասիկ ձեր դէմ ես չարիքներ կը նիւթեմ, ձեր մասին չար խորհուրդներ կը խորհեմ. ամէն ոք թող դառնայ իր չար ընթացքից. ուղղեցէ՛ք ձեր ընթացքն ու ձեր ճանապարհները”:
11 Հիմա Յուդայի մարդիկներուն Ու Երուսաղէմի բնակիչներուն խօսէ՛ ու ըսէ՛.Տէրը այսպէս կ’ըսէ.‘Ահա ես ձեզի համար չարիք կը պատրաստեմ Ու ձեզի համար ծրագիր մը կը պատրաստեմ։Հիմա բոլորդ ալ ձեր ճամբաներէն դարձէ՛քԵւ ձեր ճամբաներն ու ձեր գործերը ուղղեցէ՛ք’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:11 Итак скажи мужам Иуды и жителям Иерусалима: так говорит Господь: вот, Я готовлю вам зло и замышляю против вас; итак обратитесь каждый от злого пути своего и исправьте пути ваши и поступки ваши.
18:11 καὶ και and; even νῦν νυν now; present εἰπὸν επω say; speak πρὸς προς to; toward ἄνδρας ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even πρὸς προς to; toward τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πλάσσω πλασσω contrive; form ἐφ᾿ επι in; on ὑμᾶς υμας you κακὰ κακος bad; ugly καὶ και and; even λογίζομαι λογιζομαι account; count ἐφ᾿ επι in; on ὑμᾶς υμας you λογισμόν λογισμος account ἀποστραφήτω αποστρεφω turn away; alienate δὴ δη in fact ἕκαστος εκαστος each ἀπὸ απο from; away ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant καὶ και and; even καλλίονα καλος fine; fair ποιήσετε ποιεω do; make τὰ ο the ἐπιτηδεύματα επιτηδευμα your
18:11 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now אֱמָר־ ʔᵉmor- אמר say נָ֣א nˈā נָא yeah אֶל־ ʔel- אֶל to אִישׁ־ ʔîš- אִישׁ man יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and עַל־ ʕal- עַל upon יֹושְׁבֵ֨י yôšᵊvˌê ישׁב sit יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i יֹוצֵ֤ר yôṣˈēr יצר shape עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon רָעָ֔ה rāʕˈā רָעָה evil וְ wᵊ וְ and חֹשֵׁ֥ב ḥōšˌēv חשׁב account עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon מַֽחֲשָׁבָ֑ה mˈaḥᵃšāvˈā מַחֲשָׁבָה thought שׁ֣וּבוּ šˈûvû שׁוב return נָ֗א nˈā נָא yeah אִ֚ישׁ ˈʔîš אִישׁ man מִ mi מִן from דַּרְכֹּ֣ו ddarkˈô דֶּרֶךְ way הָֽ hˈā הַ the רָעָ֔ה rāʕˈā רַע evil וְ wᵊ וְ and הֵיטִ֥יבוּ hêṭˌîvû יטב be good דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way וּ û וְ and מַעַלְלֵיכֶֽם׃ maʕallêḵˈem מַעֲלָל deed
18:11. nunc ergo dic viro Iudae et habitatoribus Hierusalem dicens haec dicit Dominus ecce ego fingo contra vos malum et cogito contra vos cogitationem revertatur unusquisque a via sua mala et dirigite vias vestras et studia vestraNow therefore tell the men of Juda, and the inhabitants of Jerusalem, saying: Thus saith the Lord: Behold I frame evil against you, and devise a device against you: let every man of you return from his evil way, and make ye your ways and your doings good.
11. Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD: Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and amend your ways and your doings.
18:11. Now, therefore, speak to the men of Judah and to the inhabitants of Jerusalem, saying: Thus says the Lord: Behold, I am forming an evil against you, and I am considering a plan against you. Let each one of you return from his evil way, and direct your ways and your intentions well.”
18:11. Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good.
Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good:

18:11 Итак скажи мужам Иуды и жителям Иерусалима: так говорит Господь: вот, Я готовлю вам зло и замышляю против вас; итак обратитесь каждый от злого пути своего и исправьте пути ваши и поступки ваши.
18:11
καὶ και and; even
νῦν νυν now; present
εἰπὸν επω say; speak
πρὸς προς to; toward
ἄνδρας ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πλάσσω πλασσω contrive; form
ἐφ᾿ επι in; on
ὑμᾶς υμας you
κακὰ κακος bad; ugly
καὶ και and; even
λογίζομαι λογιζομαι account; count
ἐφ᾿ επι in; on
ὑμᾶς υμας you
λογισμόν λογισμος account
ἀποστραφήτω αποστρεφω turn away; alienate
δὴ δη in fact
ἕκαστος εκαστος each
ἀπὸ απο from; away
ὁδοῦ οδος way; journey
αὐτοῦ αυτος he; him
τῆς ο the
πονηρᾶς πονηρος harmful; malignant
καὶ και and; even
καλλίονα καλος fine; fair
ποιήσετε ποιεω do; make
τὰ ο the
ἐπιτηδεύματα επιτηδευμα your
18:11
וְ wᵊ וְ and
עַתָּ֡ה ʕattˈā עַתָּה now
אֱמָר־ ʔᵉmor- אמר say
נָ֣א nˈā נָא yeah
אֶל־ ʔel- אֶל to
אִישׁ־ ʔîš- אִישׁ man
יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יֹושְׁבֵ֨י yôšᵊvˌê ישׁב sit
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
יֹוצֵ֤ר yôṣˈēr יצר shape
עֲלֵיכֶם֙ ʕᵃlêḵˌem עַל upon
רָעָ֔ה rāʕˈā רָעָה evil
וְ wᵊ וְ and
חֹשֵׁ֥ב ḥōšˌēv חשׁב account
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
מַֽחֲשָׁבָ֑ה mˈaḥᵃšāvˈā מַחֲשָׁבָה thought
שׁ֣וּבוּ šˈûvû שׁוב return
נָ֗א nˈā נָא yeah
אִ֚ישׁ ˈʔîš אִישׁ man
מִ mi מִן from
דַּרְכֹּ֣ו ddarkˈô דֶּרֶךְ way
הָֽ hˈā הַ the
רָעָ֔ה rāʕˈā רַע evil
וְ wᵊ וְ and
הֵיטִ֥יבוּ hêṭˌîvû יטב be good
דַרְכֵיכֶ֖ם ḏarᵊḵêḵˌem דֶּרֶךְ way
וּ û וְ and
מַעַלְלֵיכֶֽם׃ maʕallêḵˈem מַעֲלָל deed
18:11. nunc ergo dic viro Iudae et habitatoribus Hierusalem dicens haec dicit Dominus ecce ego fingo contra vos malum et cogito contra vos cogitationem revertatur unusquisque a via sua mala et dirigite vias vestras et studia vestra
Now therefore tell the men of Juda, and the inhabitants of Jerusalem, saying: Thus saith the Lord: Behold I frame evil against you, and devise a device against you: let every man of you return from his evil way, and make ye your ways and your doings good.
18:11. Now, therefore, speak to the men of Judah and to the inhabitants of Jerusalem, saying: Thus says the Lord: Behold, I am forming an evil against you, and I am considering a plan against you. Let each one of you return from his evil way, and direct your ways and your intentions well.”
18:11. Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. 12 And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart. 13 Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing. 14 Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken? 15 Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up; 16 To make their land desolate, and a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head. 17 I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.
These verses seem to be the application of the general truths laid down in the foregoing part of the chapter to the nation of the Jews and their present state.
I. God was now speaking concerning them to pluck up, and to pull down, and to destroy; for it is that part of the rule of judgment that their case agrees with (v. 11): "Go, and tell them" (saith God), "Behold I frame evil against you and devise against you. Providence in all its operations is plainly working towards your ruin. Look upon your conduct towards God, and you cannot but see that you deserve it; look upon his dealings with you, and you cannot but see that he designs it." He frames evil, as the potter frames the vessel, so as to answer the end.
II. He invites them by repentance and reformation to meet him in the way of his judgments and so to prevent his further proceedings against them: "Return you now every one from his evil ways, that so (according to the rule before laid down) God may turn from the evil he had purported to do unto you, and that providence which seemed to be framed like a vessel on the wheel against you shall immediately be thrown into a new shape, and the issue shall be in favour of you." Note, The warnings of God's word, and the threatenings of his providence, should be improved by us as strong inducements to us to reform our lives, in which it is not enough to turn from our evil ways, but we must make our ways and our doings good, conformable to the rule, to the law.
III. He foresees their obstinacy, and their perverse refusal to comply with this invitation, though it tended so much to their own benefit (v. 12): They said, "There is no hope. If we must not be delivered unless we return from our evil ways, we may even despair of ever being delivered, for we are resolved that we will walk after our own devices. It is to no purpose for the prophets to say any more to us, to use any more arguments, or to press the matter any further; we will have our way, whatever it cost us; we will do every one the imagination of his own evil heart, and will not be under the restraint of the divine law." Note, That which ruins sinners is affecting to live as they list. They call it liberty to live at large; whereas for a man to be a slave to his lusts is the worst of slaveries. See how strangely some men's hearts are hardened by the deceitfulness of sin that they will not so much as promise amendment; nay, they set the judgments of God at defiance: "We will go on with our own devices, and let God go on with his; and we will venture the issue."
IV. He upbraids them with the monstrous folly of their obstinacy, and their hating to be reformed. Surely never were people guilty of such an absurdity, never any that pretended to reason acted so unreasonably (v. 13): Ask you among the heathen, even those that had not the benefit of divine revelation, no oracles, no prophets, as Judah and Jerusalem had, yet, even among them, who hath heart such a thing? The Ninevites, when thus warned, turned from their evil ways. Some of the worst of men, when they are told of their faults, especially when they begin to smart for them, will at least promise reformation and say that they will endeavour to mend. But the virgin of Israel bids defiance to repentance, is resolved to go on frowardly, whatever conscience and Providence say to the contrary, and thus has done a horrible thing. She should have preserved herself pure and chaste for God, who had espoused her to himself; but she has alienated herself from him, and refuses to return to him. Note, It is a horrible thing, enough to make one tremble to think of it, that those who have made their condition sad by sinning should make it desperate by refusing to reform. Wilful impenitence is the grossest self-murder; and that is a horrible thing, which we should abhor the thought of.
V. He shows their folly in two things:--
1. In the nature of the sin itself that they were guilty of. They forsook God for idols, which was the most horrible thing that could be, for they put a most dangerous cheat upon themselves (v. 14, 15): Will a thirsty traveller leave the snow, which, being melted, runs down from the mountains of Lebanon, and, passing over the rock of the field, flows in clear, clean, crystal streams? Will he leave these, pass these by, and think to better himself with some dirty puddle-water? Or shall the cold flowing waters that come from any other place be forsaken in the heat of summer? No; when men are parched with heat and drought, and meet with cooling refreshing streams, they will make use of them, and not turn their backs upon them. The margin reads it, "Will a man that is travelling the road leave my fields, which are plain and level, for a rock, which is rough and hard, or for the snow of Lebanon, which, lying in great drifts, makes the road impassable? Or shall the running waters be forsaken for the strange cold waters? No; in these things men know when they are well off, and will keep so; they will not leave a certainty for an uncertainty. But my people have forgotten me (v. 15), have quitted a fountain of living waters for broken cisterns. They have burnt incense to idols, that are as vain as vanity itself, that are not what they pretend to be nor can perform what is expected from them." They had not the common wit of travellers, but even their leaders caused them to err, and they were content to be misled. (1.) They left the ancient paths, which were appointed by the divine law, which had been walked in by all the saints, which were therefore the right way to their journey's end, a safe way, and, being well-tracked, were both easy to hit and easy to walk in. But, when they were advised to keep to the good old way, they positively said that they would not, ch. vi. 16. (2.) They chose by-paths; they walked in a way not cast up, not in the highway, the King's highway, in which they might travel safely, and which would certainly lead them to their right end, but in a dirty way, a rough way, a way in which they could not but stumble; such was the way of idolatry (such is the way of all iniquity--it is a false way, it is a way full of stumbling-blocks) and yet this way they chose to walk in and lead others in.
2. In the mischievous consequences of it. Though the thing itself were bad, they might have had some excuse for it if they could have promised themselves any good out of it. But the direct tendency of it was to make their land desolate, and, consequently, themselves miserable (for so the inhabitants must needs be if their country be laid waste), and both themselves and their land a perpetual hissing. Those deserve to be hissed that have fair warning given them and will not take it. Every one that passes by their land shall make his remarks upon it, and shall be astonished, and way his head, some wondering, others commiserating, others triumphing in the desolations of a country that had been the glory of all lands. They shall wag their heads in derision, upbraiding them with their folly in forsaking God and their duty, and so pulling this misery upon their own heads. Note, Those that revolt from God will justly be made the scorn of all about them, and, having reproached the Lord, will themselves be a reproach. Their land being made desolate, in pursuance of their destruction, it is threatened (v. 17), I will scatter them as with an east wind, which is fierce and violent; by it they shall be hurried to and fro before the enemy, and find no way open to escape. They shall not only flee before the enemy (that they might do and yet make an orderly retreat), but they shall be scattered, some one way and some another. That which completes their misery is, I will show them the back, and not the face, in the day of their calamity. Our calamities may be easily borne if God look towards us, and smile upon us, when we are under them, if he countenance us and show us favour; but if he turn the back upon us, if he show himself displeased, if he be deaf to our prayers and refuse us his help, if he forsake us, leave us to ourselves, and stand at a distance from us, we are quite undone. If he hide his face, who then can behold him? Job xxxiv. 29. Herein God would deal with them as they had dealt with him (ch. ii. 27), They have turned their back unto me, and not their face. It is a righteous thing with God to show himself strange to those in the day of their trouble who have shown themselves rude and undutiful to him in their prosperity. This will have its full accomplishment in that day when God will say to those who, though they have been professors of piety, were yet workers of iniquity, Depart from me, I know you not, nay, I never knew you.
Albert Barnes: Notes on the Bible - 1834
18:11: The word rendered "frame" is a present participle, and is the same which as a noun means "a potter." God declares that He is as free to do what He will with the Jews as the potter is free to shape as he will the clay.
Devise a device - "I am purposing a purpose."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: go to: Gen 11:3, Gen 11:4, Gen 11:7; Kg2 5:5; Isa 5:5; Jam 4:13, Jam 5:1
and devise: Jer 18:18, Jer 4:23, Jer 11:19, Jer 51:11; Mic 2:3
return: Jer 3:1, Jer 3:22, Jer 7:3, Jer 25:5, Jer 26:3, Jer 26:13, Jer 35:15, Jer 36:3, Jer 36:7; Kg2 17:13, Kg2 22:13; Isa 1:16-19, Isa 55:6, Isa 55:7; Lam 3:39-41; Eze 13:22, Eze 18:23, Eze 18:30-32; Zac 1:3; Act 26:20
Carl Friedrich Keil and Franz Delitzsch
18:11
Application of the emblem to Judah. - Jer 18:11. "And now speak to the men of Judah and the inhabitants of Jerusalem, saying: Thus hath Jahveh said: Behold, I frame against you evil and devise against you a device. Return ye, now, each from his evil way, and better your ways and your doings. Jer 18:12. But they say: There is no use! For our imaginations will we follow, and each do the stubbornness of his evil heart. Jer 18:13. Therefore thus hath Jahveh said: Ask now among the heathen! who hath heard the like? A very horrible thing hath the virgin of Israel done! Jer 18:14. Does the snow of Lebanon cease from the rock of the field? or do strange, cold trickling waters dry up? Jer 18:15. For my people hath forgotten me; to the vanity they offer odours; they have made them to stumble upon their ways, the everlasting paths, to walk in by-paths, a way not cast up. Jer 18:16. To make their land a dismay, a perpetual hissing, every one that passeth thereby shall be astonished and shake his head. Jer 18:17. Like the east wind I will scatter them before the enemy; with the back and not with the face will I look upon them in the day of their ruin."
Jer 18:11-12
In Jer 18:11 and Jer 18:12 what was said at Jer 18:6. is applied to Judah. יצר, from in sense of prepare (cf. Is 22:11; Is 37:26), is chosen with special reference to the potter (יוצר). מחשׁבה, the thought, design, here in virtue of the parallelism: evil plot, as often both with and without רעה; cf. Esther 8:3, Esther 8:5; Esther 9:25; Ezek 38:10. The call to repentance runs much as do Jer 35:15 and Jer 7:3. - But this call the people reject disdainfully, replying that they are resolved to abide by their evil courses. ואמרוּ, not: they said, but: they say; the perf. consec. of the action repeating itself at the present time; cf. Ew. 342, b. 1. נואשׁ as in Jer 2:25; on "stubbornness of their evil heart," cf. Jer 3:17. By this answer the prophet makes them condemn themselves out of their own mouth; cf. Is 28:15; Is 30:10.
Jer 18:13-14
Such obduracy is unheard of amongst the peoples; cf. a like idea in Jer 2:10. שׁעררת = שׁערוּרה, Jer 5:30. מאד belongs to the verb: horrible things hath Israel very much done = very horrible things have they done. The idea is strengthened by Israel's being designated a virgin (see on Jer 14:17). One could hardly believe that a virgin could be guilty of such barefaced and determined wickedness. In Jer 18:14. the public conduct is further described; and first, it is illustrated by a picture drawn from natural history, designed to fill the people with shame for their unnatural conduct. But the significance of the picture is disputed. The questions have a negative force: does it forsake? = it does not forsake. The force of the first question is conditioned by the view taken of מצּוּר ; and שׂדי may be either genitive to צוּר, or it may be the accusative of the object, and be either a poetic form for שׂדה, or plural c. suff. 1. pers. (my fields). Chr. B. Mich., Schur., Ros., Maur., Neum. translate according to the latter view: Does the snow of Lebanon descending from the rock forsake my fields? i.e., does it ever cease, flowing down from the rock, to water my fields, the fields of my people? To this view, however, it is to be opposed, a. that "from the rock" thus appears superfluous, at least not in its proper place, since, according to the sense given, it would belong to "snow of Lebanon;" b. that the figure contains no real illustrative truth. The watering of the fields of God's people, i.e., of Palestine or Judah, by the snow of Lebanon could be brought about only by the water from the melting snow of Lebanon soaking into the ground, and so feeding the springs of the country. But this view of the supply for the springs that watered the land cannot be supposed to be a fact of natural history so well known that the prophet could found an argument on it. Most recent commentators therefore join מצּוּר שׂדי, and translate: does the snow of Lebanon cease from the rock of the field (does it disappear)? The use of עזב with מן is unexampled, but is analogous to עזב חסד מעם, Gen 24:27, where, however, עזב is used transitively.
But even when translated as above, "rock of the field" is variously understood. Hitz. will have it to be Mount Zion, which in Jer 17:3 is called my mountain in the field, and Jer 21:13, rock of the plain; and says the trickling waters are the waters of Gihon, these being the only never-drying water of Jerusalem, the origin of which has never been known, and may have been commonly held to be from the snow of Lebanon. Graf and Ng., again, have justly objected that the connection between the snow of Lebanon and the water-springs of Zion is of too doubtful a kind, and does not become probable by appeal to Ps 133:3, where the dew of Hermon is said to descend on the mountains of Zion. For it is perfectly possible that a heavy dew after warm days might be carried to Jerusalem by means of the cool current of air coming down from the north over Hermon (cf. Del. on Ps 133:3); but not that the water of the springs of Jerusalem should have come from Lebanon. Like Ew., Umbr., Graf, and Ng., we therefore understand the rock of the field to be Lebanon itself. But it is not so called as being a detached, commanding rocky mountain, for this is not involved in the sig. of שׂדי (see on Jer 17:3); nor as bulwark of the field (Ng.), for צוּר does not mean bulwark, and the change of מצּוּר into מצור, from מצור, a hemming in, siege, would give a most unsuitable figure. We hold the "field" to be the land of Israel, whence seen, the summit of Lebanon, and especially the peak of Hermon covered with eternal snows might very well be called the rock of the field.
(Note: "Hermon is not a conical mountain like Tabor, with a single lofty peak and a well-defined base, but a whole mountain mass of many days' journey in circuit, with a broad crest of summits. The highest of these lie within the Holy Land, and, according to the measurements of the English engineers, Majors Scott and Robe (1840), rise to a height of 9376 English feet - summits encompassed by far-stretching mountain ridges, from whose deep gloomy valleys the chief rivers of the country take their rise.... Behind the dark green foremost range (that having valleys clothed with pine and oak forests) high mountains raise their domes aloft; there is a fir wood sprinkled with snow as with silver, a marvellous mingling of bright and dark; and behind these rises the broad central ridge with its peaks covered with a deep and all but everlasting snows." - Van de Velde, Reise, i. S. 96f. Therewith cf. Robins. Phys. Geogr. p. 315: "In the ravines round about the highest of the two peaks, snow, or rather ice, lies the whole year round. In summer this gives the mountain, when seen from a distance, the appearance of being surrounded with radiant stripes descending from its crown.")
Observe the omission of the article before Lebanon, whereby it comes about that the name is joined appellatively to "snow:" the Lebanon-snow. And accordingly we regard the waters as those which trickle down from Hermon. The wealth of springs in Lebanon is well known, and the trickling water of Lebanon is used as an illustration in Song 4:15. ינּתשׁוּ, are rooted up, strikes us as singular, since "root up" seems suitable neither for the drying up of springs, nor for: to be checked in their course. Dav. Kimchi thought, therefore, it stood for ,ינּתשׁוּomittuntur; but this word has not this signification. Probably a transposition has taken place, so that we have ינתשׁו for ינּשׁתוּ, since for נשׁת in Niph. the sig. dry up is certified by Is 19:5. The predicate, too, זרים is singular. Strange waters are in 4Kings 19:24 waters belonging to others; but this will not do here. So Ew. derives זר from זרר, press, urge, and correspondingly, קרים from קוּר, spring, well up: waters pouring forth with fierce pressure. In this case, however, the following נוזלים would be superfluous, or at least feeble. Then, מים קרים, Prov 25:25, is cold water; and besides, זרר means constinxit, compressit, of which root-meaning the sig. to press forth is a contradiction. There is therefore nothing for it but to keep to the sig. strange for זרים; strange waters = waters coming from afar, whose springs are not known, so that they could be stopped up. The predicate cold is quite in keeping, for cold waters do not readily dry up, the coldness being a protection against evaporation. Such, then, will be the meaning of the verse: As the Lebanon-snow does not forsake the rock, so the waters trickling thence do not dry up. From the application of this general idea, that in inanimate nature faithfulness and constancy are found, to Israel's bearing towards God arises a deeper significance, which shows why this figure was chosen. The rock in the field points to the Rock of Israel as the everlasting rock, rock of ages (Is 30:29 and Is 26:4), and the cold, i.e., refreshing waters, which trickle from the rock of the field, point to Jahveh, the fountain of living water, Jer 2:13 and Jer 17:13. Although the snow does not forsake Lebanon, Israel has forgotten the fountain of living water from which water of life flows to it; cf. Jer 2:13.
Jer 18:15-17
The application at Jer 18:15 is introduced by a causal כּי. Ew. wrongly translates: that my people forgot me. כּי means for; and the causal import is founded on the main idea of Jer 18:13 : A very horrible thing hath Israel done; for it hath done that which is unheard of in the natural world, it hath forsaken me, the rock of safety; cf. Jer 2:32. They burn odours, i.e., kindle sacrifices, to the vanity, i.e., the null gods, cf. Ps 31:7, i.e., to Baal, Jer 7:9; Jer 11:13, Jer 11:17. The subject to יכשׁלוּם may be most simply supplied from the idea of "the vanity:" the null gods made them to stumble; cf. for this idea 2Chron 28:23. This seems more natural than to leave the subject indefinite, in which case the false prophets (cf. Jer 23:27) or the priests, or other seducers, would be the moving spirits. "The ancient paths" is apposition to "their ways:" upon their ways, the paths of the old time, i.e., not, however, the good old believing times, from whose ways the Israelites have but recently diverged. For עולם never denotes the time not very long passed away, but always old, immemorial time, here specially the time of the patriarchs, who walked on the right paths of faithfulness to God, as in Jer 6:16. Hitz. and Graf have taken "the ancient paths" as subject: the old paths have made the Israelites to stumble on their ways, which gives a most unnatural idea, while the "paths of the earliest time" is weakened into "the example of their ancestors;" and besides, the parallelism is destroyed. As "by-paths" is defined by the apposition "a way not cast up," so is "on their ways" by "the ancient paths." The Chet. שׁבוּלי is found only here; the Keri is formed after Ps 77:20. A way not cast up is one on which one cannot advance, reach the goal, or on which one suffers hurt and perishes. - In Jer 18:16 the consequences of these doings are spoken of as having been wrought out by themselves, in order thus to bring out the God-ordained causal nexus between actions and their consequences. To make their land an object of horror to all that set foot on it. שׁרוּקות occurs only here, while the Keri שׁריקות is found only in Judg 5:16 for the piping of shepherds, from שׁרק, to hiss, to pipe. In connection with שׁמּה as expression of horror or amazement, Jeremiah elsewhere uses only שׁרקה, cf. Jer 19:8; Jer 25:9, Jer 25:18; Jer 29:18; Jer 51:37, so that here the vowelling should perhaps be שׁרוּקת. The word does not here denote the hissing = hissing down or against one, by way of contempt, but the sound midway between hissing and whistling which escapes one when one looks on something appalling. On "every one that passeth by shall be dismayed," cf. 3Kings 9:8. הניע בּראשׁו only here = הניע ראשׁ, to move the head to and fro, shake the head; a gesture of malicious amazement, cf. Ps 22:8; Ps 109:25, like מנוד ראשׁ, Ps 44:15. - In Jer 18:17 the Lord discloses the coming punishment. Like an east wind, i.e., a violent storm-wind (cf. Ps 48:8), will I scatter them, cf. Jer 13:24. Because they have turned to Him the back and not the face (cf. Jer 2:27), so will He turn His back on them in the day of their ruin, cf. Ezek 35:5.
John Gill
18:11 Now therefore go to,.... This is the application of the above general rules of procedure to the people of the Jews, and particularly that which relates to the destruction of a nation or kingdom, and the declaration of it in order to reclaim them:
speak to the men of Judah, and to the inhabitants of Jerusalem,
saying, thus saith the Lord; or, "to the man of Judah" (u); the body of the Jewish nation, and especially the inhabitants of the metropolis of it; which was the source of sin to the whole kingdom, and on which the calamity threatened would chiefly come, if not prevented by a reformation:
behold, I frame evil against you; as the potter frames his clay upon the wheel, to which the allusion is; which is to be understood of the evil of punishment, but not of any secret purpose, and settled determination, in the mind of God to bring it upon them; for that is never disannulled by himself or others, or ever changed; but some operation in Providence, which began to work towards their destruction; some providential step which God had taken, and which threatened their ruin:
and devise a device against you; the same as before; by which it looked as if he had thought of the matter, and had contrived a scheme, which if he went on with, would issue in the subversion of their whole state:
return you everyone from his evil way; that so the reformation may be as general as the corruption was: it supposes a sense of the evil of their former conduct, and repentance for their sins, of which their forsaking and abstaining from them would be an evidence:
and make your ways and your doings good; for it is not sufficient barely to abstain from sin, which is only a negative holiness; but there must be a performance of good works, a walking in them, a constant series and course of obedience to God, according to the rule of his word.
(u) "ad virum Jehudah", Montanus, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
18:11 frame evil--alluding to the preceding image of "the potter," that is, I, Jehovah, am now as it were the potter framing evil against you; but in the event of your repenting, it is in My power to frame anew My course of dealing towards you.
return, &c.-- (4Kings 17:13).
18:1218:12: Եւ ասեն. Քաջացարուք, զհետ ապստամբութեանց մերոց գնասցուք, եւ իւրաքանչիւրոք զհաճո՛յս սրտի իւրոյ չարի արասցուք[11233]։[11233] Բազումք. Քաջասցուք, զհետ ապստամ՛՛։ Ոմանք. Եւ իւրաքանչիւր զհաճոյս սրտի իւրեանց չարի։
12 Բայց նրանք ասում են. “Մենք պիտի քաջ լինենք[77], պիտի հետեւենք մեր ապստամբութիւններին, եւ իւրաքանչիւր ոք իր չար սրտի հաճոյքները պիտի կատարի”»: [77] 77. Եբրայերէն՝ անհնարին է:
12 Բայց անոնք կ’ըսեն. ‘Յոյս չկայ, Վասն զի մենք մեր խորհուրդներուն ետեւէն պիտի երթանք Ու բոլորս ալ մեր չար սրտին կամակորութեանը պէս պիտի ընենք’։
Եւ ասեն. [312]Քաջասցուք, զհետ ապստամբութեանց մերոց գնասցուք, եւ իւրաքանչիւր ոք զհաճոյս սրտի իւրոյ չարի արասցուք:

18:12: Եւ ասեն. Քաջացարուք, զհետ ապստամբութեանց մերոց գնասցուք, եւ իւրաքանչիւրոք զհաճո՛յս սրտի իւրոյ չարի արասցուք[11233]։
[11233] Բազումք. Քաջասցուք, զհետ ապստամ՛՛։ Ոմանք. Եւ իւրաքանչիւր զհաճոյս սրտի իւրեանց չարի։
12 Բայց նրանք ասում են. “Մենք պիտի քաջ լինենք[77], պիտի հետեւենք մեր ապստամբութիւններին, եւ իւրաքանչիւր ոք իր չար սրտի հաճոյքները պիտի կատարի”»:
[77] 77. Եբրայերէն՝ անհնարին է:
12 Բայց անոնք կ’ըսեն. ‘Յոյս չկայ, Վասն զի մենք մեր խորհուրդներուն ետեւէն պիտի երթանք Ու բոլորս ալ մեր չար սրտին կամակորութեանը պէս պիտի ընենք’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:12 Но они говорят: >.
18:12 καὶ και and; even εἶπαν επω say; speak ἀνδριούμεθα ανδριζομαι man; valiant ὅτι οτι since; that ὀπίσω οπισω in back; after τῶν ο the ἀποστροφῶν αποστροφη our πορευσόμεθα πορευομαι travel; go καὶ και and; even ἕκαστος εκαστος each τὰ ο the ἀρεστὰ αρεστος accommodating; acceptable τῆς ο the καρδίας καρδια heart αὐτοῦ αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant ποιήσομεν ποιεω do; make
18:12 וְ wᵊ וְ and אָמְר֖וּ ʔāmᵊrˌû אמר say נֹואָ֑שׁ nôʔˈāš יאשׁ despair כִּֽי־ kˈî- כִּי that אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after מַחְשְׁבֹותֵ֨ינוּ֙ maḥšᵊvôṯˈênû מַחֲשָׁבָה thought נֵלֵ֔ךְ nēlˈēḵ הלך walk וְ wᵊ וְ and אִ֛ישׁ ʔˈîš אִישׁ man שְׁרִר֥וּת šᵊrirˌûṯ שְׁרִרוּת stubbornness לִבֹּֽו־ libbˈô- לֵב heart הָ hā הַ the רָ֖ע rˌāʕ רַע evil נַעֲשֶֽׂה׃ ס naʕᵃśˈeh . s עשׂה make
18:12. qui dixerunt desperavimus post cogitationes enim nostras ibimus et unusquisque pravitatem cordis sui mali faciemusAnd they said; We have no hopes: for we will go after our own thoughts, and we will do every one according to the perverseness of his evil heart.
12. But they say, There is no hope: for we will walk after our own devices, and we will do every one after the stubbornness of his evil heart.
18:12. And they said: “We have lost hope. And so we will follow our own thoughts, and each of us will act according to the depravity of his own evil heart.”
18:12. And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.
And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart:

18:12 Но они говорят: <<не надейся; мы будем жить по своим помыслам и будем поступать каждый по упорству злого своего сердца>>.
18:12
καὶ και and; even
εἶπαν επω say; speak
ἀνδριούμεθα ανδριζομαι man; valiant
ὅτι οτι since; that
ὀπίσω οπισω in back; after
τῶν ο the
ἀποστροφῶν αποστροφη our
πορευσόμεθα πορευομαι travel; go
καὶ και and; even
ἕκαστος εκαστος each
τὰ ο the
ἀρεστὰ αρεστος accommodating; acceptable
τῆς ο the
καρδίας καρδια heart
αὐτοῦ αυτος he; him
τῆς ο the
πονηρᾶς πονηρος harmful; malignant
ποιήσομεν ποιεω do; make
18:12
וְ wᵊ וְ and
אָמְר֖וּ ʔāmᵊrˌû אמר say
נֹואָ֑שׁ nôʔˈāš יאשׁ despair
כִּֽי־ kˈî- כִּי that
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
מַחְשְׁבֹותֵ֨ינוּ֙ maḥšᵊvôṯˈênû מַחֲשָׁבָה thought
נֵלֵ֔ךְ nēlˈēḵ הלך walk
וְ wᵊ וְ and
אִ֛ישׁ ʔˈîš אִישׁ man
שְׁרִר֥וּת šᵊrirˌûṯ שְׁרִרוּת stubbornness
לִבֹּֽו־ libbˈô- לֵב heart
הָ הַ the
רָ֖ע rˌāʕ רַע evil
נַעֲשֶֽׂה׃ ס naʕᵃśˈeh . s עשׂה make
18:12. qui dixerunt desperavimus post cogitationes enim nostras ibimus et unusquisque pravitatem cordis sui mali faciemus
And they said; We have no hopes: for we will go after our own thoughts, and we will do every one according to the perverseness of his evil heart.
18:12. And they said: “We have lost hope. And so we will follow our own thoughts, and each of us will act according to the depravity of his own evil heart.”
18:12. And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:12: There is no hope - See Jer 2:25.
Albert Barnes: Notes on the Bible - 1834
18:12: And they said - Better, But they say.
Imagination - Or, stubbornness, see Jer 3:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: There: Jer 2:25; Kg2 6:33; Isa 57:10; Eze 37:11
we will walk: Jer 3:17, Jer 7:24, Jer 11:8, Jer 16:12, Jer 23:17, Jer 44:17; Gen 6:5, Gen 8:21; Deu 29:19; Mar 7:21, Mar 7:22; Luk 1:51
Geneva 1599
18:12 And they said, (c) There is no hope: but we will walk after our own plots, and we will every one do the imagination of his evil heart.
(c) As men who had no remorse but were altogether bent to rebellion and to their own selfwill.
John Gill
18:12 And they said, there is no hope,.... Or, "but they said" (w); not that there was no hope of the grace and mercy of God, upon their repentance and reformation, for that is before declared; but that they were so hardened in their sins, so fixed in their wicked courses, and so determined to go on in them, that there was no room for the prophet to hope of ever reclaiming them; signifying, that it was to little purpose to talk to them, or exhort them; his labour would be in vain; for they were at a point, and resolved to continue in their evil practices, let the consequences be what they would. Jarchi's note is,
"but I know that they will say to thee concerning thy words, that we do not care for them;''
no, not a rush; you may as well hold your peace and say nothing; we are in no pain about future judgments, these give us no uneasiness. The Targum is,
"we are turned from thy worship;''
and we are resolved to continue as we are, and not to return to say what you will:
but we will walk after our own devices; God may take his way, and we will take ours; he has devised evil against us, you say, and he may bring it if he pleases; we have devised sin, and we shall go on in it:
and we will do everyone the imagination of his evil heart; whatsoever our hearts suggest to us as pleasant and agreeable, that we shall do, let the issue be what it will: it is not to be thought that these people expressed themselves in so many words; but this was the language of their hearts, and of their actions, known unto the Lord, and are put into this form by him, or by the prophet, expressing the real sentiments of their minds.
(w) "sed dixerunt", Schmidt; "sed dicunt", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
18:12 no hope--Thy threats and exhortations are all thrown away (Jer 2:25). Our case is desperate; we are hopelessly abandoned to our sins and their penalty. In this and the following clauses, "We will walk after our own devices," Jeremiah makes them express the real state of the case, rather than the hypocritical subterfuges which they would have been inclined to put forth. So Is 30:10-11.
18:1318:13: Վասն այդորիկ ա՛յսպէս ասէ Տէր. Արդ՝ ա՛ղէ հարցէ՛ք ընդ ազգս՝ ո՞վ ոք լուաւ այնպիսի արհաւիրս զոր արար յոյժ կո՛յսդ Իսրայէլի[11234]։ [11234] Ոմանք. Վասն այնորիկ... լուաւ այսպիսի արհաւիրս... կոյսն Իսրայէլի։
13 Դրա համար էլ Տէրն այսպէս է ասում. «Այժմ հարցո՛ւմ արէք ազգերի մէջ՝ ո՞վ է լսել այնպիսի զարհուրելի բան, որ իրօք կատարեց Իսրայէլի կոյսը:
13 Անոր համար Տէրը այսպէս կ’ըսէ.«Հիմա ազգերուն մէջ հարցուցէք, Այսպիսի բան մը ո՞վ լսեր է։Իսրայէլին կոյսը խիստ սոսկալի բան մը ըրաւ։
Վասն այդորիկ այսպէս ասէ Տէր. Արդ աղէ հարցէք ընդ ազգս, ո՞վ ոք լուաւ այնպիսի արհաւիրս զոր արար յոյժ կոյսդ Իսրայելի:

18:13: Վասն այդորիկ ա՛յսպէս ասէ Տէր. Արդ՝ ա՛ղէ հարցէ՛ք ընդ ազգս՝ ո՞վ ոք լուաւ այնպիսի արհաւիրս զոր արար յոյժ կո՛յսդ Իսրայէլի[11234]։
[11234] Ոմանք. Վասն այնորիկ... լուաւ այսպիսի արհաւիրս... կոյսն Իսրայէլի։
13 Դրա համար էլ Տէրն այսպէս է ասում. «Այժմ հարցո՛ւմ արէք ազգերի մէջ՝ ո՞վ է լսել այնպիսի զարհուրելի բան, որ իրօք կատարեց Իսրայէլի կոյսը:
13 Անոր համար Տէրը այսպէս կ’ըսէ.«Հիմա ազգերուն մէջ հարցուցէք, Այսպիսի բան մը ո՞վ լսեր է։Իսրայէլին կոյսը խիստ սոսկալի բան մը ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:13 Посему так говорит Господь: спросите между народами, слыхал ли кто подобное сему? крайне гнусные дела совершила дева Израилева.
18:13 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐρωτήσατε ερωταω question; request δὴ δη in fact ἐν εν in ἔθνεσιν εθνος nation; caste τίς τις.1 who?; what? ἤκουσεν ακουω hear τοιαῦτα τοιουτος such; such as these φρικτά φρικτος who; what ἐποίησεν ποιεω do; make σφόδρα σφοδρα vehemently; tremendously παρθένος παρθενος virginal; virgin Ισραηλ ισραηλ.1 Israel
18:13 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שַֽׁאֲלוּ־ šˈaʔᵃlû- שׁאל ask נָא֙ nˌā נָא yeah בַּ ba בְּ in † הַ the גֹּויִ֔ם ggôyˈim גֹּוי people מִ֥י mˌî מִי who שָׁמַ֖ע šāmˌaʕ שׁמע hear כָּ kā כְּ as אֵ֑לֶּה ʔˈēlleh אֵלֶּה these שַֽׁעֲרֻרִת֙ šˈaʕᵃruriṯ שַׁעֲרוּרִי horrible עָשְׂתָ֣ה ʕāśᵊṯˈā עשׂה make מְאֹ֔ד mᵊʔˈōḏ מְאֹד might בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:13. ideo haec dicit Dominus interrogate gentes quis audivit talia horribilia quae fecit nimis virgo IsrahelTherefore thus saith the Lord: Ask among the nations: Who hath heard such horrible things, as the virgin of Israel hath done to excess?
13. Therefore thus saith the LORD: Ask ye now among the nations, who hath heard such things; the virgin of Israel hath done a very horrible thing.
18:13. For this reason, thus says the Lord: “Inquire among the Gentiles. Who has heard of such horrible things as the virgin of Israel has done to excess?
18:13. Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.
Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing:

18:13 Посему так говорит Господь: спросите между народами, слыхал ли кто подобное сему? крайне гнусные дела совершила дева Израилева.
18:13
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐρωτήσατε ερωταω question; request
δὴ δη in fact
ἐν εν in
ἔθνεσιν εθνος nation; caste
τίς τις.1 who?; what?
ἤκουσεν ακουω hear
τοιαῦτα τοιουτος such; such as these
φρικτά φρικτος who; what
ἐποίησεν ποιεω do; make
σφόδρα σφοδρα vehemently; tremendously
παρθένος παρθενος virginal; virgin
Ισραηλ ισραηλ.1 Israel
18:13
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שַֽׁאֲלוּ־ šˈaʔᵃlû- שׁאל ask
נָא֙ nˌā נָא yeah
בַּ ba בְּ in
הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
מִ֥י mˌî מִי who
שָׁמַ֖ע šāmˌaʕ שׁמע hear
כָּ כְּ as
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
שַֽׁעֲרֻרִת֙ šˈaʕᵃruriṯ שַׁעֲרוּרִי horrible
עָשְׂתָ֣ה ʕāśᵊṯˈā עשׂה make
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:13. ideo haec dicit Dominus interrogate gentes quis audivit talia horribilia quae fecit nimis virgo Israhel
Therefore thus saith the Lord: Ask among the nations: Who hath heard such horrible things, as the virgin of Israel hath done to excess?
18:13. For this reason, thus says the Lord: “Inquire among the Gentiles. Who has heard of such horrible things as the virgin of Israel has done to excess?
18:13. Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-17: Неверность Израиля Иегове, — своему Благодетелю, — дело в высшей степени неестественное и очень печальное для Израиля по своим последствиям, так как Господь отвратит от него лицо Свое и оставит иудеев на произвол их врагов.
Adam Clarke: Commentary on the Bible - 1831
18:13: The virgin of Israel - Instead of ישראל Yisrael, three of Kennicott's and De Rossi's MSS., with the Alexandrian copy of the Septuagint, have ירושלם Yerushalem, Jerusalem.
Albert Barnes: Notes on the Bible - 1834
18:13: The contrast between the chaste retirement of a virgin and Judah's eagerness after idolatry, serves to heighten the horror at her conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: Ask: Jer 2:10-13
who: Sa1 4:7; Isa 66:8; Co1 5:1
virgin: Jer 2:13, Jer 14:17, Jer 31:4; Isa 36:22; Lam 1:15
a very: Jer 5:30, Jer 23:14; Hos 6:10
John Gill
18:13 Therefore thus saith the Lord,.... This being the case of the people of the Jews, and they so resolutely bent on their own ways:
ask ye among the Heathen; inquire among the nations of the world, the Gentiles that know not the true God, and have not the external revelation of his will, only the dim light of nature to guide them; and see if anything like this is to be found among them, as with this people, favoured with the law of God, his word and ordinances to direct them, and his prophets to teach and instruct them; suggesting that they were worse than the Heathens, and that it would be more tolerable for them, one day, than for these people:
who hath heard such things? as expressed in the preceding verses; such desperate words, such bold and daring expressions, such impious resolutions; for generally, when persons are reproved and threatened for sin, they promise amendment; or what is after related concerning their idolatries; intimating that nothing like it was ever heard of among the Gentiles; see Jer 2:10;
the virgin of Israel hath done a very horrible thing; the congregation of Israel, as the Targum; the people of the Jews, ironically so called; because they had been espoused to the Lord as a chaste virgin, and ought to have remained so, pure and incorrupt in the worship of him; but had committed spiritual adultery, that is, idolatry; even very gross acts of it; horrible to hear and think of; enough to make a man's hair stand an end to be told of; or what was very filthy and abominable, and to be loathed and detested, which is explained, Jer 18:15; unless it can be thought to refer to what goes before, concerning their dreadful resolution to continue in their evil ways.
Robert Jamieson, A. R. Fausset and David Brown
18:13 (Jer 2:10-11). Even among the heathen it was a thing unheard of, that a nation should lay aside its gods for foreign gods, though their gods are false gods. But Israel forsook the true God for foreign false gods.
virgin of Israel-- (4Kings 19:21). It enhances their guilt, that Israel was the virgin whom God had specially betrothed to Him.
horrible thing-- (Jer 5:30).
18:1418:14: Միթէ պակասեսցե՞ն ստինք ՚ի վիմէ, կամ ձի՛ւն ՚ի Լիբանանէ. կամ թէ դառնայցե՞ն ջուրք բռնութեամբ ՚ի սաստկութենէ հողմոյ։
14 Միթէ կը ցամաքի՞ ջուրը ժայռի ստինքներից, կամ ձիւնը՝ Լիբանանից, կամ թէ հողմի սաստկութիւնից ջրերը բռնութեամբ յետ կը շրջուե՞ն[78]:[78] 78. Եբրայերէն՝ Լիբանանի ժայռոտ լեռներից ձիւնը կը պակասի՞, կամ նրա լեռնային պաղ ջրերը կը ցամաքե՞ն:
14 Միթէ Լիբանանին ձիւնը արտին վէմէն* կը պակսի՞,Կամ հեռուէն վազող պաղ ջուրերը կը ցամքի՞ն։
Միթէ [313]պակասեսցե՞ն ստինք ի վիմէ, կամ ձիւն ի Լիբանանէ, կամ թէ դառնայցե՞ն ջուրք բռնութեամբ ի սաստկութենէ հողմոյ:

18:14: Միթէ պակասեսցե՞ն ստինք ՚ի վիմէ, կամ ձի՛ւն ՚ի Լիբանանէ. կամ թէ դառնայցե՞ն ջուրք բռնութեամբ ՚ի սաստկութենէ հողմոյ։
14 Միթէ կը ցամաքի՞ ջուրը ժայռի ստինքներից, կամ ձիւնը՝ Լիբանանից, կամ թէ հողմի սաստկութիւնից ջրերը բռնութեամբ յետ կը շրջուե՞ն[78]:
[78] 78. Եբրայերէն՝ Լիբանանի ժայռոտ լեռներից ձիւնը կը պակասի՞, կամ նրա լեռնային պաղ ջրերը կը ցամաքե՞ն:
14 Միթէ Լիբանանին ձիւնը արտին վէմէն* կը պակսի՞,Կամ հեռուէն վազող պաղ ջուրերը կը ցամքի՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:14 Оставляет ли снег Ливанский скалу горы? и иссякают ли из других мест текущие холодные воды?
18:14 μὴ μη not ἐκλείψουσιν εκλειπω leave off; cease ἀπὸ απο from; away πέτρας πετρα.1 cliff; bedrock μαστοὶ μαστος breast ἢ η or; than χιὼν χιων snow ἀπὸ απο from; away τοῦ ο the Λιβάνου λιβανος not ἐκκλινεῖ εκκλινω deviate; avoid ὕδωρ υδωρ water βιαίως βιαιως gale φερόμενον φερω carry; bring
18:14 הֲ hᵃ הֲ [interrogative] יַעֲזֹ֥ב yaʕᵃzˌōv עזב leave מִ mi מִן from צּ֛וּר ṣṣˈûr צוּר rock שָׂדַ֖י śāḏˌay שָׂדַי open field שֶׁ֣לֶג šˈeleḡ שֶׁלֶג snow לְבָנֹ֑ון lᵊvānˈôn לְבָנֹון Lebanon אִם־ ʔim- אִם if יִנָּתְשׁ֗וּ yinnāṯᵊšˈû נתשׁ root out מַ֛יִם mˈayim מַיִם water זָרִ֥ים zārˌîm זָר strange קָרִ֖ים qārˌîm קַר cool נֹוזְלִֽים׃ nôzᵊlˈîm נזל flow
18:14. numquid deficiet de petra agri nix Libani aut evelli possunt aquae erumpentes frigidae et defluentesShall the snow of Libanus fail from the rock of the field? or can the cold waters that gush out and run down, be taken away?
14. Shall the snow of Lebanon fail from the rock of the field? shall the cold waters that flow down from afar be dried up?
18:14. Do the snows of Lebanon fail to fall on the rocks of the field? Or are the cold waters, which burst forth and flow down, able to be rooted out?
18:14. Will [a man] leave the snow of Lebanon [which cometh] from the rock of the field? [or] shall the cold flowing waters that come from another place be forsaken?
Will [a man] leave the snow of Lebanon [which cometh] from the rock of the field? [or] shall the cold flowing waters that come from another place be forsaken:

18:14 Оставляет ли снег Ливанский скалу горы? и иссякают ли из других мест текущие холодные воды?
18:14
μὴ μη not
ἐκλείψουσιν εκλειπω leave off; cease
ἀπὸ απο from; away
πέτρας πετρα.1 cliff; bedrock
μαστοὶ μαστος breast
η or; than
χιὼν χιων snow
ἀπὸ απο from; away
τοῦ ο the
Λιβάνου λιβανος not
ἐκκλινεῖ εκκλινω deviate; avoid
ὕδωρ υδωρ water
βιαίως βιαιως gale
φερόμενον φερω carry; bring
18:14
הֲ hᵃ הֲ [interrogative]
יַעֲזֹ֥ב yaʕᵃzˌōv עזב leave
מִ mi מִן from
צּ֛וּר ṣṣˈûr צוּר rock
שָׂדַ֖י śāḏˌay שָׂדַי open field
שֶׁ֣לֶג šˈeleḡ שֶׁלֶג snow
לְבָנֹ֑ון lᵊvānˈôn לְבָנֹון Lebanon
אִם־ ʔim- אִם if
יִנָּתְשׁ֗וּ yinnāṯᵊšˈû נתשׁ root out
מַ֛יִם mˈayim מַיִם water
זָרִ֥ים zārˌîm זָר strange
קָרִ֖ים qārˌîm קַר cool
נֹוזְלִֽים׃ nôzᵊlˈîm נזל flow
18:14. numquid deficiet de petra agri nix Libani aut evelli possunt aquae erumpentes frigidae et defluentes
Shall the snow of Libanus fail from the rock of the field? or can the cold waters that gush out and run down, be taken away?
18:14. Do the snows of Lebanon fail to fall on the rocks of the field? Or are the cold waters, which burst forth and flow down, able to be rooted out?
18:14. Will [a man] leave the snow of Lebanon [which cometh] from the rock of the field? [or] shall the cold flowing waters that come from another place be forsaken?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Снег на самых высоких скалах Ливана никогда, даже и в знойное лето, не тает. — Из других мест текущие воды. Это воды, текущие из окрестностей Ливана, из Сирии, — следовательно, чужие для Палестины. Ливан питает их своим снегом и они постоянно текут с его вершин. Пророк, очевидно, противопоставляет эти чужие, иностранные воды водам ханаанским, т. е. народу израильскому, который похож на поток ханаанский, летом засыхающий.
Adam Clarke: Commentary on the Bible - 1831
18:14: Will a man leave the snow of Lebanon - Lebanon was the highest mountain in Judea. Would any man in his senses abandon a farm that was always watered by the melted snows of Lebanon, and take a barren rock in its place? How stupid therefore and absurd are my people, who abandon the everlasting God for the worship of idols!
Albert Barnes: Notes on the Bible - 1834
18:14: Rather, "Will the snow of Lebanon fail from the rock of the field?" The meaning probably is, "Will the snow of Lebanon fail from its rocks which tower above the land of Israel?" The appeal of the prophet is to the unchangeableness of one of nature's most beautiful phenomena, the perpetual snow upon the upper summits of Lebanon.
Shall the cold ... - literally, "shall the strange, i. e., foreign, "cool, down-flowing waters be plucked up?" The general sense is: God is Israel's Rock, from whom the never-failing waters flow Jer 2:13 : but men may and do abandon the cool waters which descend front above to seek their happiness in channels of their own digging.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: Will: Joh 6:68
the snow: etc. or, my fields for a rock, or for the snow of Lebanon? shall the running waters be forsaken for the strange cold waters? Parkhurst renders, "Will the snow of Lebanon fail from the rock of the field? Or will the issuing cold flowing waters (from that mountain namely) be exhausted?" (See Targ., LXX, and Vulg.) No more could I fail my people if they trusted in me. (Compare Jer 2:13.) Maundrell says, "The chief benefit the mountain of Lebanon serves for, is, that by its exceeding height, it proves a conservatory for abundance of snow, which thawing in the heat of summer, affords supplies of water to the rivers and fountains in the valleys below.
Geneva 1599
18:14 Will [a man] leave the snow of Lebanon [which cometh] from the rock of the field? (d) [or] shall the cold flowing waters that come from another place be forsaken?
(d) As no man that has thirst refuses fresh waters which he has at home, to go and seek waters abroad to quench his thirst: so they should not seek help and comfort from strangers and leave God who was present with them.
John Gill
18:14 Will a man leave the snow of Lebanon, which cometh from the rock of the field?.... Lebanon was a mountain on the borders of Judea, the top of which was covered in the summertime with snow, from the whiteness of which it had its name, Lebanon; as the Alps, for the same reason, which lie between France and Italy: now, the snow being dissolved by the heat, ran in flowing streams down the rocks into the field and plain, where they might be easily come at, and drank of; and would a thirsty traveller, on a summer's day, pass by such streams as these, and not drink of them? certainly he would not leave them, but stop and drink; he must be an unwise man that should do otherwise; and yet this was what the people of the Jews did; they forsook the Lord, "the fountain of living waters"; and who, because of the plenty of good things in him, and flowing from him to them, were as streams from Lebanon; and yet they left these crystal streams for the black and muddy waters of Sihor, or idols of Egypt, Song 4:15; or the words may be rendered, "will a man leave what comes from the rock of the field for the snow of Lebanon" (x)? that is, will a man neglect to drink of the water that comes out of a rock in his field, pure and clear, and is near at hand, and choose to go to Mount Lebanon to drink of the snow water, which runs down the mountain, and can never be thought so clear as what comes out of the rock? surely he will not; he must act an unwise part if he does; and such a part, and worse, did the people of the Jews act, in forsaking God:
or shall the cold flowing waters which come from another place be forsaken? or, "strange waters" (y); which come from far, from some distant rock, being conveyed in pipes, in; which they come cool, and in flowing streams, for the service of a city and its inhabitants; and who, having such a privilege, would neglect them, and drink of standing water in a pond or puddle? or, the words, as the former, may be rendered, "shall for strange frozen waters, be left flowing ones?" see Grotius.
(x) "nunquid deserit aliquis aquam manatem de petra agri, ut biblat nivem Libani"; so some in Vatablus. (y) "aquae alienae", Schmidt, Montanus; "peregrinae", De Dieu.
John Wesley
18:14 Of Lebanon - Lebanon had rocks, and also fruitful valleys; snow fell upon these rocks, and upon a thaw ran down into the lower places. Reason teaches men not to forsake a greater good for a less, tho' that greater good was but a poor creature comfort, not to be compared with God.
Robert Jamieson, A. R. Fausset and David Brown
18:14 Is there any man (living near it) who would leave the snow of Lebanon (that is, the cool melted snow water of Lebanon, as he presently explains), which cometh from the rock of the field (a poetical name for Lebanon, which towers aloft above the surrounding field, or comparatively plain country)? None. Yet Israel forsakes Jehovah, the living fountain close at hand, for foreign broken cisterns. Jer 17:13; Jer 2:13, accord with English Version here. MAURER translates, "Shall the snow of Lebanon cease from the rock to water (literally, 'forsake') My fields" (the whole land around being peculiarly Jehovah's)? Lebanon means the "white mountain"; so called from the perpetual snow which covers that part called Hermon, stretching northeast of Palestine.
that come from another place--that come from far, namely, from the distant lofty rocks of Lebanon. HENDERSON translates, "the compressed waters," namely, contracted within a narrow channel while descending through the gorges of the rocks; "flowing" may in this view be rather "flowing down" (Song 4:15). But the parallelism in English Version is better, "which cometh from the rock," "that cometh from another place."
be forsaken--answering to the parallel, "Will a man leave," &c. MAURER translates, "dry up," or "fail" (Is 19:5); the sense thus being, Will nature ever turn aside from its fixed course? The "cold waters" (compare Prov 25:25) refer to the perennial streams, fed from the partial melting of the snow in the hot weather.
18:1518:15: Զի մոռացաւ զիս ժողովուրդ իմ. տարապարտո՛ւց արկին խունկս. եւ տկարասցին ՚ի ճանապարհս իւրեանց ՚ի վիճակս յաւիտենից. ելանել ՚ի շաւիղս որ ո՛չ իցէ ճանապարհ գնալոյ[11235] [11235] Բազումք. Ուր ոչ իցէ ճանապարհ գնալոյ։
15 Մոռացաւ ինձ ժողովուրդն իմ. զուր տեղը խունկ ծխեցին: Իրենց վաղեմի ճանապարհներից դուրս գալով՝ նրանք պիտի տկարանան՝ մտնելով այն շաւիղները, որոնցից ելք չկայ.
15 Բայց իմ ժողովուրդս զիս մոռցաւ։Ունայնութիւններու խունկ ծխեցին։Անոնք իրենց քալած հին ճամբաներուն մէջ մոլորեցան Եւ ուրիշ շաւիղներէ, զարտուղի ճամբաներէ քալեցին։
Զի մոռացաւ զիս ժողովուրդ իմ, [314]տարապարտուց արկին խունկս. եւ տկարասցին ի ճանապարհս իւրեանց ի վիճակս յաւիտենից, ելանել ի շաւիղս, ուր ոչ իցէ ճանապարհ գնալոյ:

18:15: Զի մոռացաւ զիս ժողովուրդ իմ. տարապարտո՛ւց արկին խունկս. եւ տկարասցին ՚ի ճանապարհս իւրեանց ՚ի վիճակս յաւիտենից. ելանել ՚ի շաւիղս որ ո՛չ իցէ ճանապարհ գնալոյ[11235]
[11235] Բազումք. Ուր ոչ իցէ ճանապարհ գնալոյ։
15 Մոռացաւ ինձ ժողովուրդն իմ. զուր տեղը խունկ ծխեցին: Իրենց վաղեմի ճանապարհներից դուրս գալով՝ նրանք պիտի տկարանան՝ մտնելով այն շաւիղները, որոնցից ելք չկայ.
15 Բայց իմ ժողովուրդս զիս մոռցաւ։Ունայնութիւններու խունկ ծխեցին։Անոնք իրենց քալած հին ճամբաներուն մէջ մոլորեցան Եւ ուրիշ շաւիղներէ, զարտուղի ճամբաներէ քալեցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1518:15 А народ Мой оставил Меня; они кадят суетным, споткнулись на путях своих, оставили пути древние, чтобы ходить по стезям пути непроложенного,
18:15 ὅτι οτι since; that ἐπελάθοντό επιλανθανομαι forget μου μου of me; mine ὁ ο the λαός λαος populace; population μου μου of me; mine εἰς εις into; for κενὸν κενος hollow; empty ἐθυμίασαν θυμιαω burn incense καὶ και and; even ἀσθενήσουσιν ασθενεω infirm; ail ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey αὐτῶν αυτος he; him σχοίνους σχοινος eternal; of ages τοῦ ο the ἐπιβῆναι επιβαινω mount; step on τρίβους τριβος path οὐκ ου not ἔχοντας εχω have; hold ὁδὸν οδος way; journey εἰς εις into; for πορείαν πορεια travel; journey
18:15 כִּֽי־ kˈî- כִּי that שְׁכֵחֻ֥נִי šᵊḵēḥˌunî שׁכח forget עַמִּ֖י ʕammˌî עַם people לַ la לְ to † הַ the שָּׁ֣וְא ššˈāwᵊ שָׁוְא vanity יְקַטֵּ֑רוּ yᵊqaṭṭˈērû קטר smoke וַ wa וְ and יַּכְשִׁל֤וּם yyaḵšilˈûm כשׁל stumble בְּ bᵊ בְּ in דַרְכֵיהֶם֙ ḏarᵊḵêhˌem דֶּרֶךְ way שְׁבִילֵ֣י šᵊvîlˈê שְׁבִיל path עֹולָ֔ם ʕôlˈām עֹולָם eternity לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk נְתִיבֹ֔ות nᵊṯîvˈôṯ נְתִיבָה path דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way לֹ֥א lˌō לֹא not סְלוּלָֽה׃ sᵊlûlˈā סלל build
18:15. quia oblitus est mei populus meus frustra libantes et inpingentes in viis suis in semitis saeculi ut ambularent per eas in itinere non tritoBecause my people have forgotten me, sacrificing in vain, and stumbling in their ways, in ancient paths, to walk by them in a way not trodden:
15. For my people hath forgotten me, they have burned incense to vanity; and they have caused them to stumble in their ways, in the ancient paths, to walk in bypaths, in a way not cast up;
18:15. Yet my people have forgotten me, offering useless libations, and stumbling in their ways, in the paths of the world, so that they walk by these on an unmarked route.
18:15. Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the ancient paths, to walk in paths, [in] a way not cast up;
Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the ancient paths, to walk in paths, [in] a way not cast up:

18:15 А народ Мой оставил Меня; они кадят суетным, споткнулись на путях своих, оставили пути древние, чтобы ходить по стезям пути непроложенного,
18:15
ὅτι οτι since; that
ἐπελάθοντό επιλανθανομαι forget
μου μου of me; mine
ο the
λαός λαος populace; population
μου μου of me; mine
εἰς εις into; for
κενὸν κενος hollow; empty
ἐθυμίασαν θυμιαω burn incense
καὶ και and; even
ἀσθενήσουσιν ασθενεω infirm; ail
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτῶν αυτος he; him
σχοίνους σχοινος eternal; of ages
τοῦ ο the
ἐπιβῆναι επιβαινω mount; step on
τρίβους τριβος path
οὐκ ου not
ἔχοντας εχω have; hold
ὁδὸν οδος way; journey
εἰς εις into; for
πορείαν πορεια travel; journey
18:15
כִּֽי־ kˈî- כִּי that
שְׁכֵחֻ֥נִי šᵊḵēḥˌunî שׁכח forget
עַמִּ֖י ʕammˌî עַם people
לַ la לְ to
הַ the
שָּׁ֣וְא ššˈāwᵊ שָׁוְא vanity
יְקַטֵּ֑רוּ yᵊqaṭṭˈērû קטר smoke
וַ wa וְ and
יַּכְשִׁל֤וּם yyaḵšilˈûm כשׁל stumble
בְּ bᵊ בְּ in
דַרְכֵיהֶם֙ ḏarᵊḵêhˌem דֶּרֶךְ way
שְׁבִילֵ֣י šᵊvîlˈê שְׁבִיל path
עֹולָ֔ם ʕôlˈām עֹולָם eternity
לָ לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
נְתִיבֹ֔ות nᵊṯîvˈôṯ נְתִיבָה path
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
לֹ֥א lˌō לֹא not
סְלוּלָֽה׃ sᵊlûlˈā סלל build
18:15. quia oblitus est mei populus meus frustra libantes et inpingentes in viis suis in semitis saeculi ut ambularent per eas in itinere non trito
Because my people have forgotten me, sacrificing in vain, and stumbling in their ways, in ancient paths, to walk by them in a way not trodden:
18:15. Yet my people have forgotten me, offering useless libations, and stumbling in their ways, in the paths of the world, so that they walk by these on an unmarked route.
18:15. Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the ancient paths, to walk in paths, [in] a way not cast up;
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Albert Barnes: Notes on the Bible - 1834
18:15: Because - "For." Jeremiah returns to, and continues the words of, Jer 18:13.
Vanity - A word meaning "falsehood," which signifies that the worship of idols is not merely useless but injurious.
They have caused them to stumble - Judah's prophets and priests were they who made her to err Jer 5:31. The idols were of themselves powerless for good or evil.
In their ways ... - Or, "in their ways, the everlasting paths, to walk in byways, in a road not cast up. The paths of eternity" carry back the mind not to the immediate but to the distant past, and suggest the good old ways in which the patriarchs used to walk. The "road cast up" means one raised sufficiently to keep it out of the reach of floods etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: my people: Jer 2:13, Jer 2:19, Jer 2:32, Jer 3:21, Jer 13:25, Jer 17:13
burned: Jer 10:15, Jer 16:19, Jer 44:15-19, Jer 44:25; Isa 41:29, Isa 65:7; Hos 2:13, Hos 11:2
caused: Isa 3:12, Isa 9:16; Mal 2:8; Mat 15:6; Rom 14:21
the ancient: Jer 6:16
to walk: Jer 19:5; Isa 57:14
Geneva 1599
18:15 Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the (e) ancient paths, to walk in paths, [in] a way not cast up;
(e) That is, the way of truth which God had taught by his law, (Jer 6:16).
John Gill
18:15 Because my people hath forgotten me,.... Or, "that they have forgotten me" (z); this is the horrible thing they have done, which was unheard of among the Gentiles, who were always tenacious of their gods, and the worship of them; and that foolish and unwise thing, which was like leaving pure flowing streams of water for dirty puddles. This is to be understood of their forsaking the worship of God, as the Targum interprets it, and following after idols:
they have burnt incense to vanity; to idols, which are vain empty things, and which cannot give their worshippers what they expect from them: or, "in vain they burn incense" (a); even to the true God, while they also sacrificed unto idols; which to do was an abomination to the Lord, Is 1:13; and especially burning incense to idols must be a vain thing; and so the Targum,
"to no profit a they burn incense or spices:''
and they have caused them to stumble in their ways; that is, either the idols they worshipped, or the false prophets caused the professing people of the Jews to stumble and fall in the ways into which they led them: and
from the ancient paths; or, "the paths of eternity" (b); which lead to eternal life; or which were of old marked out by the revealed will of God for the saints to walk in; and in which the patriarchs and people of God, in all former ages, did walk; and which were appointed from everlasting, and will remain for ever; and these are the good old paths in Jer 6:16;
to walk in paths, in a way not cast up; a new way, unknown in former times; an unbeaten track, which the saints had never walked in; a rough path, unsafe and dangerous; and hence they stumbled, and fell, and came to ruin; as follows:
(z) "quod obliti sunt", Schmidt. (a) "frustra adolebunt, vel adolent", Pagninus, Calvin. (b) "semitae quae a seculo, seu antiquo", vid. Schmidt; so Targum; "semitis jam olim praescriptis", Piscator.
John Wesley
18:15 Vanity - Idols. Ancient paths - The ways wherein Noah, Abraham, Isaac, and Jacob, and all the ancient patriarchs walked. To walk - In a way not cast up, not fit for God's people to walk in.
Robert Jamieson, A. R. Fausset and David Brown
18:15 Because--rather, "And yet"; in defiance of the natural order of things.
forgotten me-- (Jer 2:32). This implies a previous knowledge of God, whereas He was unknown to the Gentiles; the Jews' forgetting of God, therefore, arose from determined perversity.
they have caused . . . to stumble--namely the false prophets and idolatrous priests have.
ancient paths-- (Jer 6:16): the paths which their pious ancestors trod. Not antiquity indiscriminately, but the example of the fathers who trod the right way, is here commended.
them--the Jews.
not cast up--not duly prepared: referring to the raised center of the road. CALVIN translates, "not trodden." They had no precedent of former saints to induce them to devise for themselves a new worship.
18:1618:16: կարգել զերկիր նոցա յապականութիւն եւ ՚ի շչիւն յաւիտենից. ամենեքին որ անցանեն ընդ այն՝ զարմասցին, եւ շարժեսցեն զգլուխս իւրեանց[11236]։ [11236] Ոմանք. Ամենեքեան որ անցանիցեն ընդ այն։
16 իրենց երկիրը պիտի ենթարկուի յաւիտենական ապականութեան ու սուլոցի: Ամէնքն էլ, որ անցնելու են նրա միջով, պիտի զարմանան եւ շարժեն իրենց գլուխները:
16 Ասանկով իրենց երկիրը աւերակ Ու յաւիտենապէս սուլելու ենթակայ ըրին։Անկէ ամէն անցնողը պիտի զարմանայ Ու գլուխը պիտի շարժէ։
կարգել զերկիր նոցա յապականութիւն եւ ի շչիւն յաւիտենից. ամենեքին որ անցանեն ընդ այն` զարմասցին, եւ շարժեսցեն զգլուխս իւրեանց:

18:16: կարգել զերկիր նոցա յապականութիւն եւ ՚ի շչիւն յաւիտենից. ամենեքին որ անցանեն ընդ այն՝ զարմասցին, եւ շարժեսցեն զգլուխս իւրեանց[11236]։
[11236] Ոմանք. Ամենեքեան որ անցանիցեն ընդ այն։
16 իրենց երկիրը պիտի ենթարկուի յաւիտենական ապականութեան ու սուլոցի: Ամէնքն էլ, որ անցնելու են նրա միջով, պիտի զարմանան եւ շարժեն իրենց գլուխները:
16 Ասանկով իրենց երկիրը աւերակ Ու յաւիտենապէս սուլելու ենթակայ ըրին։Անկէ ամէն անցնողը պիտի զարմանայ Ու գլուխը պիտի շարժէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1618:16 чтобы сделать землю свою ужасом, всегдашним посмеянием, так что каждый, проходящий по ней, изумится и покачает головою своею.
18:16 τοῦ ο the τάξαι τασσω arrange; appoint τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even σύριγμα συριγμα eternal; of ages πάντες πας all; every οἱ ο the διαπορευόμενοι διαπορευομαι travel through δι᾿ δια through; because of αὐτῆς αυτος he; him ἐκστήσονται εξιστημι astonish; beside yourself καὶ και and; even κινήσουσιν κινεω stir; shake τὴν ο the κεφαλὴν κεφαλη head; top αὐτῶν αυτος he; him
18:16 לָ lā לְ to שׂ֥וּם śˌûm שׂים put אַרְצָ֛ם ʔarṣˈām אֶרֶץ earth לְ lᵊ לְ to שַׁמָּ֖ה šammˌā שַׁמָּה destruction שְׁרִיקֹ֣תשׁרוקת *šᵊrîqˈōṯ שְׁרֵקָה whistling עֹולָ֑ם ʕôlˈām עֹולָם eternity כֹּ֚ל ˈkōl כֹּל whole עֹובֵ֣ר ʕôvˈēr עבר pass עָלֶ֔יהָ ʕālˈeʸhā עַל upon יִשֹּׁ֖ם yiššˌōm שׁמם be desolate וְ wᵊ וְ and יָנִ֥יד yānˌîḏ נוד waver בְּ bᵊ בְּ in רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
18:16. ut fieret terra eorum in desolationem et in sibilum sempiternum omnis qui praeterit per eam obstupescet et movebit caput suumThat their land might be given up to desolation, and to a perpetual hissing: every one that shall pass by it, shall be astonished, and wag his head.
16. to make their land an astonishment, and a perpetual hissing; every one that passeth thereby shall be astonished, and shake his head.
18:16. And so their land has been given over to desolation and to perpetual hissing. Each one who passes by will be astonished and will shake his head.
18:16. To make their land desolate, [and] a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head.
To make their land desolate, [and] a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head:

18:16 чтобы сделать землю свою ужасом, всегдашним посмеянием, так что каждый, проходящий по ней, изумится и покачает головою своею.
18:16
τοῦ ο the
τάξαι τασσω arrange; appoint
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
σύριγμα συριγμα eternal; of ages
πάντες πας all; every
οἱ ο the
διαπορευόμενοι διαπορευομαι travel through
δι᾿ δια through; because of
αὐτῆς αυτος he; him
ἐκστήσονται εξιστημι astonish; beside yourself
καὶ και and; even
κινήσουσιν κινεω stir; shake
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτῶν αυτος he; him
18:16
לָ לְ to
שׂ֥וּם śˌûm שׂים put
אַרְצָ֛ם ʔarṣˈām אֶרֶץ earth
לְ lᵊ לְ to
שַׁמָּ֖ה šammˌā שַׁמָּה destruction
שְׁרִיקֹ֣תשׁרוקת
*šᵊrîqˈōṯ שְׁרֵקָה whistling
עֹולָ֑ם ʕôlˈām עֹולָם eternity
כֹּ֚ל ˈkōl כֹּל whole
עֹובֵ֣ר ʕôvˈēr עבר pass
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
יִשֹּׁ֖ם yiššˌōm שׁמם be desolate
וְ wᵊ וְ and
יָנִ֥יד yānˌîḏ נוד waver
בְּ bᵊ בְּ in
רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
18:16. ut fieret terra eorum in desolationem et in sibilum sempiternum omnis qui praeterit per eam obstupescet et movebit caput suum
That their land might be given up to desolation, and to a perpetual hissing: every one that shall pass by it, shall be astonished, and wag his head.
18:16. And so their land has been given over to desolation and to perpetual hissing. Each one who passes by will be astonished and will shake his head.
18:16. To make their land desolate, [and] a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head.
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
18:16: A perpetual hissing - שריקות sherikoth. a shrieking, hissing; an expression of contempt.
Albert Barnes: Notes on the Bible - 1834
18:16: Hissing - Not derision, but the drawing in of the breath quickly as men do when they shudder.
Way his head - Or, "shake his head," a sign among the Jews not of scorn but of pity. The desolation of the land of Israel is to fill people with dismay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: make: Jer 9:11, Jer 19:8, Jer 25:9, Jer 49:13, Jer 50:13; Lev 26:33, Lev 26:34, Lev 26:43; Deu 29:23; Isa 6:11; Eze 6:14, Eze 12:19, Eze 33:28, Eze 33:29
a perpetual: Kg1 9:8; Ch2 7:20, Ch2 7:21; Lam 2:15, Lam 2:16; Mic 6:16
shall be: Deu 28:59; Psa 22:7, Psa 44:14; Isa 37:22; Mat 27:39; Mar 15:29
John Gill
18:16 To make their land desolate,.... Not that this was the intention either of those that led them out of the right way into those wrong paths, or of them that went into them; but so it was eventually; this was the issue of things; their idolatry and other sins were the cause of their land being desolate; through the ravage of the enemy, let in upon them by way of judgment; and through the destruction of men by them; so that there were few or none to cultivate and manure it:
and a perpetual hissing; to be hissed at perpetually by the enemy, whenever they passed by it, and observed its desolation; thereby expressing their hatred at its inhabitants; their joy at its desolation; and their satisfaction in it, which would be for ever; or, as Kimchi interprets, a long time. This is the present case of the Jews; and has been ever since their destruction by the Romans; and will be until the fulness of the Gentiles is gathered in:
everyone that passeth thereby shall be astonished: to see the desolations made, and the strange alterations in a place once so famous for fruitfulness and number of inhabitants:
and wag his head; either out of pity, or rather in a way of derision and exultation; see Lam 2:15.
John Wesley
18:16 Desolate - Not that this was the end they aimed at, but it was the end these courses would certainly issue in.
Robert Jamieson, A. R. Fausset and David Brown
18:16 hissing-- (3Kings 9:8). In sign of contempt. That which was to be only the event is ascribed to the purpose of the people, although altogether different from what they would have been likely to hope for. Their purpose is represented as being the destruction of their country, because it was the inevitable result of their course of acting.
wag . . . head--in mockery (4Kings 19:21; Mt 27:39). As "wag . . . head" answers to "hissing," so "astonished" answers to "desolate," for which, therefore, MUNSTER and others rather translate, "an object of wonder" (Jer 19:8).
18:1718:17: Իբրեւ հո՛ղմ տապախառն ցրուեցից զնոսա առաջի թշնամեաց իւրեանց, ՚ի պարանոցս եւ ո՛չ յերեսս. ցուցից նոցա զօր կորստեան իւրեանց[11237]։ [11237] Ոմանք. Եւ իբրեւ զհողմն տապա՛՛։
17 Ինչպէս տապախառն հողմ՝ ես նրանց ցրիւ եմ տալու իրենց թշնամիների առաջ, ծոծրա՛կս եւ ոչ թէ երեսս պիտի ցոյց տամ նրանց իրենց կորստեան օրը»:
17 Որպէս թէ արեւելեան հովով՝ Զանոնք թշնամիին առջեւ պիտի ցրուեմ, Անոնց թշուառութեան օրը Անոնց կռնակ պիտի ցուցնեմ եւ ո՛չ թէ՝ երես»։
Իբրեւ հողմ տապախառն ցրուեցից զնոսա առաջի թշնամեաց իւրեանց, [315]ի պարանոցս եւ ոչ յերեսս. ցուցից նոցա զօր`` կորստեան իւրեանց:

18:17: Իբրեւ հո՛ղմ տապախառն ցրուեցից զնոսա առաջի թշնամեաց իւրեանց, ՚ի պարանոցս եւ ո՛չ յերեսս. ցուցից նոցա զօր կորստեան իւրեանց[11237]։
[11237] Ոմանք. Եւ իբրեւ զհողմն տապա՛՛։
17 Ինչպէս տապախառն հողմ՝ ես նրանց ցրիւ եմ տալու իրենց թշնամիների առաջ, ծոծրա՛կս եւ ոչ թէ երեսս պիտի ցոյց տամ նրանց իրենց կորստեան օրը»:
17 Որպէս թէ արեւելեան հովով՝ Զանոնք թշնամիին առջեւ պիտի ցրուեմ, Անոնց թշուառութեան օրը Անոնց կռնակ պիտի ցուցնեմ եւ ո՛չ թէ՝ երես»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1718:17 Как восточным ветром развею их пред лицем врага; спиною, а не лицем обращусь к ним в день бедствия их.
18:17 ὡς ως.1 as; how ἄνεμον ανεμος gale καύσωνα καυσων scorching heat διασπερῶ διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him δείξω δεικνυω show αὐτοῖς αυτος he; him ἡμέραν ημερα day ἀπωλείας απωλεια destruction; waste αὐτῶν αυτος he; him
18:17 כְּ kᵊ כְּ as רֽוּחַ־ rˈûₐḥ- רוּחַ wind קָדִ֥ים qāḏˌîm קָדִים east אֲפִיצֵ֖ם ʔᵃfîṣˌēm פוץ disperse לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֹויֵ֑ב ʔôyˈēv איב be hostile עֹ֧רֶף ʕˈōref עֹרֶף neck וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not פָנִ֛ים fānˈîm פָּנֶה face אֶרְאֵ֖ם ʔerʔˌēm ראה see בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֵידָֽם׃ ס ʔêḏˈām . s אֵיד calamity
18:17. sicut ventus urens dispergam eos coram inimico dorsum et non faciem ostendam eis in die perditionis eorumAs a burning wind will I scatter them before the enemy: I will shew them the back, and not the face, in the day of their destruction.
17. I will scatter them as with an east wind before the enemy; I will look upon their back, and not their face, in the day of their calamity.
18:17. Like a burning wind, I will disperse them in the sight the enemy. I will show them the back, and not the face, in the day of their perdition.”
18:17. I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.
I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity:

18:17 Как восточным ветром развею их пред лицем врага; спиною, а не лицем обращусь к ним в день бедствия их.
18:17
ὡς ως.1 as; how
ἄνεμον ανεμος gale
καύσωνα καυσων scorching heat
διασπερῶ διασπειρω sow abroad; scatter around
αὐτοὺς αυτος he; him
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
δείξω δεικνυω show
αὐτοῖς αυτος he; him
ἡμέραν ημερα day
ἀπωλείας απωλεια destruction; waste
αὐτῶν αυτος he; him
18:17
כְּ kᵊ כְּ as
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
קָדִ֥ים qāḏˌîm קָדִים east
אֲפִיצֵ֖ם ʔᵃfîṣˌēm פוץ disperse
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֹויֵ֑ב ʔôyˈēv איב be hostile
עֹ֧רֶף ʕˈōref עֹרֶף neck
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
פָנִ֛ים fānˈîm פָּנֶה face
אֶרְאֵ֖ם ʔerʔˌēm ראה see
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֵידָֽם׃ ס ʔêḏˈām . s אֵיד calamity
18:17. sicut ventus urens dispergam eos coram inimico dorsum et non faciem ostendam eis in die perditionis eorum
As a burning wind will I scatter them before the enemy: I will shew them the back, and not the face, in the day of their destruction.
18:17. Like a burning wind, I will disperse them in the sight the enemy. I will show them the back, and not the face, in the day of their perdition.”
18:17. I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.
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
17: Восточный ветер в Палестине отличается особенною силою и иссушающей знойностью (Пс. XLVII:8; Иов XXVII:1; Ис. XXIII:8: и Иер. XIII:24).
Adam Clarke: Commentary on the Bible - 1831
18:17: I will scatter them as with an east wind - It is the property of this wind, almost every where, to parch up, blast, and destroy grain and trees, and even cattle and men suffer from it. Hence the old metrical proverb: -
"When the wind blows from the east, 'Tis good for neither man nor beast."
Albert Barnes: Notes on the Bible - 1834
18:17: I will shew them the back - The hiding of God's face is the sure sign of His displeasure Isa 1:15; Isa 59:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: scatter: Jer 13:24; Deu 28:25, Deu 28:64; Job 27:21; Psa 48:7; Hos 13:15
show: Jer 2:27, Jer 32:33; Deu 31:17; Jdg 10:13, Jdg 10:14
the day: Jer 46:21; Deu 32:35; Pro 7:25, Pro 7:26
Geneva 1599
18:17 I will scatter them as with an east wind before the enemy; I will show them the back, and (f) not the face, in the day of their calamity.
(f) I will show my anger and not my favour toward them.
John Gill
18:17 I will scatter them as with an east wind before the enemy,.... As the east wind, which is generally strong and boisterous, drives the chaff and stubble, and anything that is light, before it, and scatters it here and there; so the Lord threatens to scatter the people of the Jews over the face of the earth, before their enemies, whom they should not be able to withstand. It denotes the power of the enemy God would make use of; the ease with which this should be done; and the utter dispersion of them; and is their present case:
I will show them the back, and not the face, in the day of their calamity; that is, will not look upon them in a favourable way, nor with any pity and compassion for them, nor hear their cries; but turn his back upon them, and a deaf ear unto them, and give them no help and relief, or deliver them out of their calamities; but suffer them to continue upon them, and them to sink under them; see Prov 1:26; which refers to the same time of calamity as here.
John Wesley
18:17 East wind - The east wind was in those parts the fiercest wind. As the east - wind scatters the chaff, so saith God, I will scatter them. In their calamity - And when they shall be in great calamity, I will turn my back upon them, I will not regard their prayers.
Robert Jamieson, A. R. Fausset and David Brown
18:17 as with an east wind--literally, "I will scatter them, as an east wind (scatters all before it)": a most violent wind (Job 27:21; Ps 48:7; Is 27:8). Thirty-two manuscripts read (without as), "with an east wind."
I will show them the back . . . not . . . face--just retribution: as "they turned their back unto Me . . . not their face" (Jer 2:27).
18:1818:18: Եւ ասացին. Եկա՛յք խորհեսցուք խորհուրդ ՚ի վերայ Երեմիայի՛. զի ո՛չ կորնչին օրէնք ՚ի քահանայէ, եւ խորհուրդ յիմաստնոց, եւ բան ՚ի մարգարէէ. եկա՛յք եւ հարցուք զնա լեզուաւ, եւ ո՛չ լուիցուք զամենայն բանս նորա[11238]։ [11238] Ոմանք. Եւ խորհուրդք յիմաստնոյ։
18 Իսկ նրանք ասացին. «Եկէք մի բան մտածենք Երեմիայի դէմ, քանզի օրէնքը չի կորչի քահանայից, խորհուրդը՝ իմաստուններից եւ խօսքը՝ մարգարէից: Եկէ՛ք նրան լեզուով ջախջախենք եւ նրա բոլոր խօսքերին ականջ չդնենք»:
18 Այն ատեն ըսին.«Եկէ՛ք, Երեմիային դէմ դաւ լարենք, Վասն զի քահանայէն՝ օրէնք Ու իմաստունէն՝ խորհուրդ Եւ մարգարէէն խօսք պիտի չկորսուի։Եկէ՛ք, զանիկա լեզուով ջախջախենք Ու անոր ոեւէ խօսքին ականջ չտանք»։
Եւ ասացին. Եկայք խորհեսցուք խորհուրդ ի վերայ Երեմիայի. զի ոչ կորնչին օրէնք ի քահանայէ, եւ խորհուրդ յիմաստնոց, եւ բան ի մարգարէէ. եկայք եւ հարցուք զնա լեզուաւ, եւ ոչ լուիցուք զամենայն բանս նորա:

18:18: Եւ ասացին. Եկա՛յք խորհեսցուք խորհուրդ ՚ի վերայ Երեմիայի՛. զի ո՛չ կորնչին օրէնք ՚ի քահանայէ, եւ խորհուրդ յիմաստնոց, եւ բան ՚ի մարգարէէ. եկա՛յք եւ հարցուք զնա լեզուաւ, եւ ո՛չ լուիցուք զամենայն բանս նորա[11238]։
[11238] Ոմանք. Եւ խորհուրդք յիմաստնոյ։
18 Իսկ նրանք ասացին. «Եկէք մի բան մտածենք Երեմիայի դէմ, քանզի օրէնքը չի կորչի քահանայից, խորհուրդը՝ իմաստուններից եւ խօսքը՝ մարգարէից: Եկէ՛ք նրան լեզուով ջախջախենք եւ նրա բոլոր խօսքերին ականջ չդնենք»:
18 Այն ատեն ըսին.«Եկէ՛ք, Երեմիային դէմ դաւ լարենք, Վասն զի քահանայէն՝ օրէնք Ու իմաստունէն՝ խորհուրդ Եւ մարգարէէն խօսք պիտի չկորսուի։Եկէ՛ք, զանիկա լեզուով ջախջախենք Ու անոր ոեւէ խօսքին ականջ չտանք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818:18 А они сказали: >.
18:18 καὶ και and; even εἶπαν επω say; speak δεῦτε δευτε come on λογισώμεθα λογιζομαι account; count ἐπὶ επι in; on Ιερεμιαν ιερεμιας Hieremias; Ieremias λογισμόν λογισμος account ὅτι οτι since; that οὐκ ου not ἀπολεῖται απολλυμι destroy; lose νόμος νομος.1 law ἀπὸ απο from; away ἱερέως ιερευς priest καὶ και and; even βουλὴ βουλη intent ἀπὸ απο from; away συνετοῦ συνετος comprehending; intelligent καὶ και and; even λόγος λογος word; log ἀπὸ απο from; away προφήτου προφητης prophet δεῦτε δευτε come on καὶ και and; even πατάξωμεν πατασσω pat; impact αὐτὸν αυτος he; him ἐν εν in γλώσσῃ γλωσσα tongue καὶ και and; even ἀκουσόμεθα ακουω hear πάντας πας all; every τοὺς ο the λόγους λογος word; log αὐτοῦ αυτος he; him
18:18 וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say לְכ֨וּ lᵊḵˌû הלך walk וְ wᵊ וְ and נַחְשְׁבָ֣ה naḥšᵊvˈā חשׁב account עַֽל־ ʕˈal- עַל upon יִרְמְיָהוּ֮ yirmᵊyāhˈû יִרְמְיָהוּ Jeremiah מַחֲשָׁבֹות֒ maḥᵃšāvôṯ מַחֲשָׁבָה thought כִּי֩ kˌî כִּי that לֹא־ lō- לֹא not תֹאבַ֨ד ṯōvˌaḏ אבד perish תֹּורָ֜ה tôrˈā תֹּורָה instruction מִ mi מִן from כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and עֵצָה֙ ʕēṣˌā עֵצָה counsel מֵֽ mˈē מִן from חָכָ֔ם ḥāḵˈām חָכָם wise וְ wᵊ וְ and דָבָ֖ר ḏāvˌār דָּבָר word מִ mi מִן from נָּבִ֑יא nnāvˈî נָבִיא prophet לְכוּ֙ lᵊḵˌû הלך walk וְ wᵊ וְ and נַכֵּ֣הוּ nakkˈēhû נכה strike בַ va בְּ in † הַ the לָּשֹׁ֔ון llāšˈôn לָשֹׁון tongue וְ wᵊ וְ and אַל־ ʔal- אַל not נַקְשִׁ֖יבָה naqšˌîvā קשׁב give attention אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole דְּבָרָֽיו׃ dᵊvārˈāʸw דָּבָר word
18:18. et dixerunt venite et cogitemus contra Hieremiam cogitationes non enim peribit lex a sacerdote neque consilium a sapiente nec sermo a propheta venite et percutiamus eum lingua et non adtendamus ad universos sermones eiusAnd they said: Come, and let us invent devices against Jeremias: for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet: come, and let us strike him with the tongue, and let us give no heed to all his words.
18. Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.
18:18. And they said: “Come, and let us devise a plan against Jeremiah. For the law will not perish from the priest, nor counsel from the wise, nor a sermon from the prophet. Come, and let us strike him with the tongue, and let us pay no attention to any of his words.”
18:18. Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.
Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words:

18:18 А они сказали: <<придите, составим замысел против Иеремии; ибо не исчез же закон у священника и совет у мудрого, и слово у пророка; придите, сразим его языком и не будем внимать словам его>>.
18:18
καὶ και and; even
εἶπαν επω say; speak
δεῦτε δευτε come on
λογισώμεθα λογιζομαι account; count
ἐπὶ επι in; on
Ιερεμιαν ιερεμιας Hieremias; Ieremias
λογισμόν λογισμος account
ὅτι οτι since; that
οὐκ ου not
ἀπολεῖται απολλυμι destroy; lose
νόμος νομος.1 law
ἀπὸ απο from; away
ἱερέως ιερευς priest
καὶ και and; even
βουλὴ βουλη intent
ἀπὸ απο from; away
συνετοῦ συνετος comprehending; intelligent
καὶ και and; even
λόγος λογος word; log
ἀπὸ απο from; away
προφήτου προφητης prophet
δεῦτε δευτε come on
καὶ και and; even
πατάξωμεν πατασσω pat; impact
αὐτὸν αυτος he; him
ἐν εν in
γλώσσῃ γλωσσα tongue
καὶ και and; even
ἀκουσόμεθα ακουω hear
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
αὐτοῦ αυτος he; him
18:18
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
לְכ֨וּ lᵊḵˌû הלך walk
וְ wᵊ וְ and
נַחְשְׁבָ֣ה naḥšᵊvˈā חשׁב account
עַֽל־ ʕˈal- עַל upon
יִרְמְיָהוּ֮ yirmᵊyāhˈû יִרְמְיָהוּ Jeremiah
מַחֲשָׁבֹות֒ maḥᵃšāvôṯ מַחֲשָׁבָה thought
כִּי֩ kˌî כִּי that
לֹא־ lō- לֹא not
תֹאבַ֨ד ṯōvˌaḏ אבד perish
תֹּורָ֜ה tôrˈā תֹּורָה instruction
מִ mi מִן from
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
עֵצָה֙ ʕēṣˌā עֵצָה counsel
מֵֽ mˈē מִן from
חָכָ֔ם ḥāḵˈām חָכָם wise
וְ wᵊ וְ and
דָבָ֖ר ḏāvˌār דָּבָר word
מִ mi מִן from
נָּבִ֑יא nnāvˈî נָבִיא prophet
לְכוּ֙ lᵊḵˌû הלך walk
וְ wᵊ וְ and
נַכֵּ֣הוּ nakkˈēhû נכה strike
בַ va בְּ in
הַ the
לָּשֹׁ֔ון llāšˈôn לָשֹׁון tongue
וְ wᵊ וְ and
אַל־ ʔal- אַל not
נַקְשִׁ֖יבָה naqšˌîvā קשׁב give attention
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
דְּבָרָֽיו׃ dᵊvārˈāʸw דָּבָר word
18:18. et dixerunt venite et cogitemus contra Hieremiam cogitationes non enim peribit lex a sacerdote neque consilium a sapiente nec sermo a propheta venite et percutiamus eum lingua et non adtendamus ad universos sermones eius
And they said: Come, and let us invent devices against Jeremias: for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet: come, and let us strike him with the tongue, and let us give no heed to all his words.
18:18. And they said: “Come, and let us devise a plan against Jeremiah. For the law will not perish from the priest, nor counsel from the wise, nor a sermon from the prophet. Come, and let us strike him with the tongue, and let us pay no attention to any of his words.”
18:18. Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-23: Ввиду замыслов врагов своих против него пророк просит Бога наказать их по всей справедливости. Эти враги — священники, мудрецы и пророки, считавшие себя законными и способными руководителями избранного народа.

18: Священники являлись в народе хранителями закона Моисеева, мудрецы — советниками правителей и руководителями народа, пророки — передавали божественные откровения. — Сразим языком, т. е. выставим против Иеремии серьезное обвинение (ср. ст. 23: и XIX:2, 7; XI:18: и cл.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words. 19 Give heed to me, O LORD, and hearken to the voice of them that contend with me. 20 Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them. 21 Therefore deliver up their children to the famine, and pour out their blood by the force of the sword; and let their wives be bereaved of their children, and be widows; and let their men be put to death; let their young men be slain by the sword in battle. 22 Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet. 23 Yet, LORD, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger.
The prophet here, as sometimes before, brings in his own affairs, but very much for instruction to us.
I. See here what are the common methods of the persecutors. We may see this in Jeremiah's enemies, v. 18.
1. They laid their heads together to consult what they should do against him, both to be revenged on him for what he had said and to stop his mouth for the future: They said, Come and let us devise devices against Jeremiah. The enemies of God's people and ministers have been often very crafty themselves, and confederate with one another, to do them mischief. What they cannot act to the prejudice of religion separately they will try to do in concert. The wicked plots against the just. Caiaphas, and the chief priests and elders, did so against our blessed Saviour himself. The opposition which the gates of hell give to the kingdom of heaven is carried on with a great deal of cursed policy. God had said (v. 11), I devise a device against you; and now, as if they resolved to be quits with him and to outwit Infinite Wisdom itself, they resolve to devise devices against God's prophet, not only against his person, but against the word he delivered to them, which they thought by their subtle management to defeat. O the prodigious madness of those that hope to disannul God's counsel!
2. Herein they pretended a mighty zeal for the church, which, they suggested, was in danger if Jeremiah was tolerated to preach as he did: "Come," say they, "let us silence and crush him, for the law shall not perish from the priest; the law of truth is in their mouths (Mal. ii. 6) and there we will seek it; the administration of ordinances according to the law is in their hands, and neither the one nor the other shall be wrested from them. Counsel shall not perish from the wise; the administration of public affairs shall always be lodged with the privy-counsellors and ministers of state, to whom it belongs; nor shall the word perish from the prophets" --they mean those of their own choosing, who prophesied to them smooth things, and flattered them with visions of peace. Two things they insinuated:-- (1.) That Jeremiah could not be himself a true prophet, but was a pretender and a usurper, because he neither was commissioned by the priests, nor concurred with the other prophets, whose authority therefore will be despised if he be suffered to go on. "If Jeremiah be regarded as an oracle, farewell the reputation of our priests, our wise men, and prophets; but that must be supported, which is reason enough why he must be suppressed." (2.) That the matter of his prophecies could not be from God, because it reflected sometimes upon the prophets and priests; he had charged them with being the ringleaders of all the mischief (ch. v. 31) and deceiving the people (ch. xiv. 14); he had foretold that their heart should perish, and be astonished (ch. iv. 9), that the wise men should be dismayed (ch. viii. 9, 10), that the priests and prophets should be intoxicated, ch. xiii. 13. Now this galled them more than any thing else. Presuming upon the promise of God's presence with their priests and prophets, they could not believe that he would ever leave them. The guides of the church must needs be infallible, and therefore he who foretold their being infatuated must be condemned as a false prophet. Thus, under colour of zeal for the church, have its best friends been run down.
3. They agreed to do all they could to blast his reputation: "Come, let us smite him with the tongue, put him into an ill name, fasten a bad character upon him, represent him to some as despicable and fit to be prosecuted, to all as odious and not fit to be tolerated." This was their device, fortiter calumniari, aliquid adhærebit--to throw the vilest calumnies at him, in hopes that some would adhere to him. to dress him up in bearskins, otherwise they could not bait him. Those who projected this, it is likely, were men of figure, whose tongue was no small slander, whose representations, though ever so false, would be credited both by princes and people, to make him obnoxious to the justice of the one and the fury of the other. The scourge of such tongues will give not only smart lashes, but deep wounds; it is a great mercy therefore to be hidden from it, Job v. 21.
4. To set others an example, they resolved that they would not themselves regard any thing he said, though it appeared ever so weighty and ever so well confirmed as a message from God: Let us not give heed to any of his words; for, right or wrong, they will look upon them to be his words, and not the words of God. What good can be done with those who hear the word of God with a resolution not to heed it or believe it? Nay,
5. That they may effectually silence him, they resolve to be the death of him (v. 23): All their counsel against me is to slay me. They hunt for the precious life; and a precious life indeed it was that they hunted for. Long was this Jerusalem's wretched character, Thou that killedst many of the prophets, and wouldst have killed them all.
II. See here what is the common relief of the persecuted. This we may see in the course that Jeremiah took when he met with this hard usage. He immediately applied to his God by prayer, and so gave himself ease.
1. He referred himself and his cause to God's cognizance, v. 19. They would not regard a word he said, would not admit his complaints, nor take any notice of his grievances; but, Lord (says he), do thou give heed to me. It is matter of comfort to faithful ministers that, if men will not give heed to their praying. He appeals to God as an impartial Judge, that will hear both sides, as every judge ought to do. "Do not only give heed to me, but hearken to the voice of those that contend with me; hear what they have to say against me and for themselves, and then make it to appear that thou sittest in the throne, judging right. Hear the voice of my contenders, how noisy and clamorous they are, how false and malicious all they say is, and let them be judged out of their own mouth; cause their own tongues to fall upon them."
2. He complains of their base ingratitude to him (v. 20): "Shall evil be recompensed for good, and shall it go unpunished? Wilt not thou recompense me good for that evil?" 2 Sam. xvi. 12. To render good for good is human, evil for evil is brutish, good for evil is Christian, but evil for good is devilish; it is so very absurd and wicked a thing that we cannot think but God will avenge it. See how great the evil was that they did against him: They have dug a pit for my soul; they aimed to take away his life (no less would satisfy them), and that not in a generous way, by an open assault, against which he might have an opportunity of defending himself, but in a base, cowardly, clandestine way: they dug pits for him, which there was no fence against, Ps. cxix. 85. But see how great the good was which he had done for them: Remember that I stood before thee to speak good for them; he had been an intercessor with God for them, had used his interest in heaven on their behalf, which was the greatest kindness they could expect from one of his character. He is a prophet and he shall pray for thee, Gen. xx. 7. Moses often did this for Israel, and yet they quarrelled with him, and sometimes spoke of stoning him. He did them this kindness when they were in imminent danger of destruction and most needed it. They had themselves provoked God's wrath against them, and it was ready to break in upon them, but he stood in the gap (as Moses, Ps. cvi. 23) and turned away that wrath. Now, (1.) This was very base in them. Call a man ungrateful and you can call him no worse. But it was not strange that those who had forgotten their God did not know their best friends. (2.) It was very grievous to him, as the like was to David. Ps. xxxv. 13; cix. 4, For my love they are my adversaries. Thus disingenuously do sinners deal with the great intercessor, crucifying him afresh, and speaking against him on earth, while his blood is speaking for them in heaven. See John x. 32. But, (3.) It was a comfort to the prophet that, when they were so spiteful against him, he had the testimony of his conscience for him that he had done his duty to them; and the same will be our rejoicing in such a day of evil. The blood-thirsty hate the upright, but the just seek his soul, Prov. xxix. 10.
3. He imprecates the judgments of God upon them, not from a revengeful disposition, but in a prophetical indignation against their horrid wickedness, v. 21-23. He prays, (1.) That their families might be starved for want of bread: "Deliver up the children to the famine, to the famine in the country for want of rain, and that in the city through the straitness of the siege. Thus let this iniquity of the fathers be visited upon the children." (2.) That they might be cut off by the sword of war, which, whatever it was in the enemy's hand, would be, in God's hand, a sword of justice: "Pour them out (so the word is) by the hands of the sword; let their blood be shed as profusely as water, that their wives may be left childless and widows, their husbands being taken away by death" (some think that the prophet refers to pestilence); let their young men, that are the strength of this generation and the hope of the next, be slain by the sword in battle. (3.) That the terrors and desolations of war might seize them suddenly and by surprise, that thus their punishment might answer to their sin (v. 22): "Let a cry be heard from their houses, loud shrieks, when thou shalt bring a troop of the Chaldeans suddenly upon them, to seize them and all they have, to make them prisoners and their estates a prey;" for thus they would have done by Jeremiah; they aimed to ruin him at once ere he was aware: "They have dug a pit for me, as for a wild beast, and have hid snares for me, as for some ravenous noxious fowl." Note, Those that think to ensnare others will justly be themselves ensnared in an evil time. (4.) That they might be dealt with according to the desert of this sin, which was without excuse: "Forgive not their iniquity, neither blot out their sin from thy sight; that is, let them not escape the just punishment of it; let them lie under all the miseries of those whose sins are unpardoned." (5.) That God's wrath against them might be their ruin: Let them be overthrown before thee. This intimates that justice was in pursuit of them, that they endeavoured to make their escape from it, but in vain; "they shall be made to stumble in their flight, and being overthrown they will certainly be overtaken." And then, Lord, in the time of thy anger, do to them (he does not say what he would have done to them, but) do to them as thou thinkest fit, as thou usest to do with those whom thou art angry with--deal thus with them. Now this is not written for our imitation. Jeremiah was a prophet, and by the impulse of the spirit of prophecy, in the foresight of the ruin certainly coming upon his persecutors, might pray such prayers as we may not; and, if we think by this example to justify ourselves in such imprecations, we know not what manner of spirit we are of; our Master has taught us, by his precept and pattern, to bless those that curse us and pray for those that despitefully use us. Yet it is written for our instruction, and is of use to teach us, [1.] That those who have forfeited the benefit of the prayers of God's prophets for them may justly expect to have their prayers against them. [2.] That persecution is a sin that fills the measure of a people's iniquity very fast, and will bring as sure and sore a destruction upon them as any thing. [3.] Those who will not be won upon by the kindness of God and his prophets will certainly at length feel the just resentments of both.
Adam Clarke: Commentary on the Bible - 1831
18:18: Come, and let us devise devices - Let us form a conspiracy against him, accuse him of being a false prophet, and a contradicter of the words of God, for God has promised us protection, and he says we shall be destroyed, and that God will forsake his people.
Let us smite him with the tongue - On the tongue; so it should be rendered. Lying and false testimony are punished in the eastern countries, to the present day, by smiting the person on the mouth with a strong piece of leather like the sole of a shoe. Sometimes a bodkin is run through the tongue. Blasphemy, calumny, and cursing of parents, are usually punished in that way among the Chinese.
Albert Barnes: Notes on the Bible - 1834
18:18: The Jews were only hardened by the foregoing prophecy, and determined to compass Jeremiah's death.
Let us devise devices - i. e., "deliberately frame a plot" for his ruin (see Jer 18:11 note).
The law shall not perish ... - As the Law of Moses was imperishable, the people probably drew the conclusion that the Levitical priesthood must also endure foRev_er, and therefore that Jeremiah's predictions of national ruin were blasphemous (compare Act 6:13-14).
Let us smite him with the tongue - Their purpose was to carry a malicious report of what he had said to king Jehoiakim, and so stir up his anger against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: Come: Jer 18:11, Jer 11:19; Psa 21:11; Isa 32:7; Mic 2:1-3
for the: Jer 13:13, Jer 13:14, Jer 14:14-16, Jer 29:25-29; Lev 10:11; Kg1 22:24; Mal 2:7; Luk 11:45; Joh 7:47-49, Joh 9:40
counsel: Sa2 15:31, Sa2 17:14; Job 5:13
Come and let us smite: Jer 26:11; Psa 52:2, Psa 57:4, Psa 64:3; Pro 18:21
with: or, for
and let us not: Jer 5:12, Jer 5:13, Jer 43:2, Jer 44:17
Carl Friedrich Keil and Franz Delitzsch
18:18
Enmity displayed against the prophet by the people for this discourse, and prayer for protection from his enemies. - Jer 18:18. "Then said they: Come and let us plot schemes against Jeremiah; for law shall not be lost to the priest, and counsel to the wise, and speech to the prophet. Come and let us smite him with the tongue and not give heed to all his speeches. Jer 18:19. Give heed to me, Jahveh, and hearken to the voice of them that contend with me! Jer 18:20. Shall evil be repaid for good, that they dig a pit for my soul? Remember how I stood before Thee to speak good for them, to turn away Thy wrath from them! Jer 18:21. Therefore give their sons to the famine and deliver them to the sword, that their wives become childless and widows, and their men slaughtered by death, their young men smitten by the sword in battle. Jer 18:22. Let a cry be heard from their houses, when Thou bringest troops upon them suddenly; for they have digged a pit to take me and laid snares for my feet. Jer 18:23. But Thou Jahveh knowest all their counsels against me for death: forgive not their iniquity and blot not out their sin from before Thy face, that they be overthrown before Thee; in the time of Thine anger deal with them."
Even the solemn words (Jer 18:15-17) of the prophet were in vain. Instead of examining themselves and reforming their lives, the blinded sinners resolve to put the troublesome preacher of repentance out of the way by means of false charges. The subject of "and they said" is those who had heard the above discourse; not all, of course, but the infatuated leaders of the people who had. They call on the multitude to plot schemes against him, cf. Jer 11:18. For they have, as they think, priests, wise men, and prophets to give them instruction out of the law, counsel, and word, i.e., prophecy - namely, according to their idea, such as advise, teach, and preach otherwise than Jeremiah, who speaks only of repentance and judgment. Recent scholars render תּורה doctrine, which is right etymologically, but not so when judged by the constant usage, which regards the Torah, the law, as containing the substance of all the doctrine needed by man to tell him how to bear himself towards God, or to make his life happy. The Mosaic law is the foundation of all prophetic preaching; and that the speakers mean תּורה in this sense is clear from their claiming the knowledge of the Torah as belonging to the priests; the law was committed to the keeping and administration of the priests. The "counsel" is that needed for the conduct of the state in difficult circumstances, and in Ezek 7:26 it is attributed to the elders; and "speech" or word is the declarations of the prophets. On that subject, cf. Jer 8:8-10. To smite with the tongue is to ruin by slanders and malicious charges, cf. Jer 9:2, Jer 9:4,Jer 9:7, where the tongue is compared to a lying bow and deadly arrow, Ps 64:4., Ps 59:8, etc. That they had the prophet's death in view appears from Jer 18:23; although their further speech: We will not give heed to his words, shows that in the discourse against which they were so enraged, he had said "nothing that, according to their ideas, was directly and immediately punishable with death" (Hitz.); cf. Jer 26:6, Jer 26:11. Against these schemes Jeremiah cries to God in Jer 18:19 for help and protection. While his adversaries are saying: People should give no heed to his speeches, he prays the Lord to give heed to him and to listen to the sayings of his enemies. "My contenders," who contend against me, cf. Jer 35:1; Is 49:25. - In support of his prayer he says in Jer 18:20 : Shall evil be repaid for good? cf. Ps 35:12. In his discourses he had in view nothing but the good of the people, and he appeals to the prayers he had presented to the Lord to turn away God's anger from the people, cf. Jer 14:7., Jer 18:19-22. (On "my standing before Thee," cf. Jer 15:1.) This good they seek to repay with ill, by lying charges to dig a pit for his soul, i.e., for his life, into which pit he may fall; cf. Ps 57:7, where, however, instead of שׁוּחה (Jer 2:6; Prov 22:14; Prov 23:27), we have שׁיחה, as in Jer 18:22, Chet. - He prays the Lord to requite them for this wickedness by bringing on the people that which Jeremiah had sought to avert, by destroying them with famine, sword, and disease. The various kinds of death are, Jer 18:21, distributed rhetorically amongst the different classes of the people. The sons, i.e., children, are to be given up to the famine, the men to the sword, the young men to the sword in war. The suffix on הגּרם refers to the people, of which the children are mentioned before, the men and women after. On הגּר על ידי ח, cf. Ezek 35:5; Ps 63:11. "Death," mentioned alongside of sword and famine, is death by disease and pestilence, as in Jer 15:2.
Jer 18:22
To the terrors of the war and the siege is to be added the cry rising from all the houses into which hostile troops have burst, plundering and massacring. To lay snares, as in Ps 140:6; Ps 142:4. פּח is the spring of the bird-catcher.
Jer 18:23
Comprehensive summing up of the whole prayer. As the Lord knows their design against him for his death, he prays Him not to forgive their sin, but to punish it. The form תּמחי instead of תּמח (Neh 13:14) is the Aramaic form for תּמחה, like תּזני, Jer 3:6; cf. Ew. 224, c. The Chet. והיוּ is the regular continuation of the imperative: and let them be cast down before Thee. The Keri ויהיוּ would be: that they may be cast down before Thee. Hitz. wrongly expounds the Chet.: but let them be fallen before Thee (in Thine eyes), i.e., morally degraded sinners; for the question is not here one of moral degradation, but of the punishment of sinners. In the time of Thine anger, i.e., when Thou lettest loose Thy wrath, causest Thy judgments to come down, deal with them, i.e., with their transgressions. On עשׂה ב, cf. Dan 11:7.
On this prayer of the prophet to God to exterminate his enemies Hitz. remarks: "The various curses which in his bitter indignation he directs against his enemies are at bottom but the expression of the thought: Now may all that befall them which I sought to avert from them." The Hirschberg Bible takes a deeper grasp of the matter: "It is no prayer of carnal vengeance against those that hated him, Jer 18:18, Jer 18:23, Ps 9:18; Ps 55:16; but as God had commanded him to desist (Jer 14:11, Jer 14:12) from the prayers he had frequently made for them, Jer 18:20, and as they themselves could not endure these prayers, Jer 18:18, he leaves them to God's judgments which he had been already compelled to predict to them, Jer 11:22; Jer 14:12, Jer 14:16, without any longer resisting with his entreaties, Lk 13:9; Ti2 4:14." In this observation that clause only is wrong which says Jeremiah merely leaves the wicked to God's judgments, since he, on the other hand, gives them up thereto, prays God to carry out judgment on them with the utmost severity. In this respect the present passage resembles the so-called cursing psalms (Ps 35:4-10; Ps 109:6-20; Ps 59:14-16; Ps 69:26-29, etc.); nor can we say with Calvin: hanc vehementiam, quoniam dictata fuit a spiritu sancto, non posse damnari, sed non debere trahi in exemplum, quia hoc singulare fuit in propheta. For the prophet's prayer is no inspired דבר יהוה, but the wish and utterance of his heart, for the fulfilment of which he cries to God; just as in the psalms cited. On these imprecations, cf. Del. on Ps 35 and 109; as also the solid investigation of this point by Kurtz: Zur Theologie der Ps. IV. die Fluch-und Rachepsalmen in the Dorpat Ztschr. f. Theol. u. Kirche, vii. (1865), S. 359ff. All these curses are not the outcome and effusions of personal vengeance against enemies, but flow from the pure spring of a zeal, not self-regarding at all, for the glory of God. The enemies are God's enemies, despisers of His salvation. Their hostility against David and against Jeremiah was rooted in their hostility against God and the kingdom of God. The advancement of the kingdom of God, the fulfilment of the divine scheme of salvation, required the fall of the ungodly who seek the lives of God's servants. In this way we would seek to defend such words of cursing by appealing to the legal spirit of the Old Testament, and would not oppose them to the words of Christ, Lk 9:55. For Christ tells us why He blamed the Elias-like zeal of His disciples in the words: "The Son of man is not come to destroy men's lives, but to save them." In keeping with this, the peculiar end of Christ's coming on earth, we find no curses from Him against His enemies and the enemies of the kingdom of God. But just as the word, "I am not come," etc. (Lk 9:56), does not exclude the truth that the Father hath given all judgment to Him, so, as Kurtz very justly remarks, "from our hearing no word of cursing from the mouth of Christ during His life on earth we cannot infer the absolute inadmissibleness of all such; still less can we infer that Christ's apostles and disciples could not at all be justified in using any words of cursing." And the apostles have indeed uttered curses against obdurate enemies: so Peter against Simon the Magian, Acts 8:20; Paul against the high priest Ananias, Acts 23:3, against the Jewish false teachers, Gal 1:9 and Gal 5:12, and against Alexander the coppersmith, Ti2 4:14. But these cases do not annihilate the distinction between the Old and the New Testaments. Since grace and truth have been revealed in Christ, the Old Testament standpoint of retribution according to the rigour of the law cannot be for us the standard of our bearing even towards the enemies of Christ and His kingdom.
Geneva 1599
18:18 Then said they, Come, and let us devise plots against Jeremiah; for the law (g) shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the (h) tongue, and let us not give heed to any of his words.
(g) This argument the wicked have always used against the servants of God. The church cannot err: we are the Church, and therefore whoever speaks against us, they ought to die, (3Kings 22:24; Jer 7:4, Jer 20:2; Mal 2:4) and thus the false Church persecutes the true Church, which stands not in outward pomp, and in multitude, but is known by the graces of the Holy Spirit.
(h) Let us slander him and accuse him: for we will be believed.
John Gill
18:18 Then said they, come, and let us devise devices against Jeremiah,.... Being enraged at the judgments threatened them, they propose to enter into a confederacy and consultation together, to think of ways and means to stop the mouth of the prophet, and even to take away his life; since he had told them that God had devised a device against them, they were for devising devices against him; that so they might walk after their own devices, without being teased and tormented with this prophet:
for the law shall not perish from the priest; whose business it is to teach it; we have other priests besides Jeremiah, and we shall seek the law at their mouths, and not at his; and perhaps these are the words of the priests themselves, the men of Anathoth; so Jarchi thinks; pleasing themselves with their character and office, and the perpetuity of it; that, notwithstanding what Jeremiah had said, there would be a constant succession of this order of then; nor should the law ever cease from being aught by them, to whose instruction men ought to listen, and not to such a prophet:
nor counsel from the wise; we have wise rulers and governors, counsellors of state, and members of the sanhedrim, and judges of all controversies, and who are capable of giving advice upon any occasion; nor shall we ever want such, to whose prudent counsel we do well to attend, and not to what this babbling man says; does he think to know better than our statesmen and sages, our counsellors in church and state?
nor the word from the prophet; we have prophets among us, that prophesy as well as he, and better things; and whose words of prophecy shall be fulfilled, when his will not; who assure us that we shall have peace and prosperity; and therefore let us not regard what this man says, or be intimidated by his threatenings:
come, and let us smite him with the tongue; by saying all the evil we can of him: by threatening him with pains and penalties; by loading him with reproaches and calumnies; by taking away his good name, and lessening his character and reputation among the people; and so the Targum,
"let us bear false witness against him;''
or, "let us smite him in the tongue" (c); cut it out, as Abarbinel; or stop his mouth, and hinder him from speaking any more in this manner to the people; or, "let us smite him for the tongue" (d); because of the words he says, or the prophecies he delivers out:
and let us not give heed to any of his words; or, "to all his words" (e); all which they reckoned his own, and not the words of the Lord. The Septuagint version is, "and we shall hear all his words"; we shall provoke him to say all he has to say, and shall hear and have enough out of his mouth to condemn him; and in all this, and in many other things that follow, Jeremiah was a type of Christ, to whom Jerom applies the whole passage.
(c) "in lingua", Montanus, Castalio. (d) Propter "linguam istam", Junius & Tremellius. (e) "ad omnia verba ejus", Gataker; "ad universa verba ejus", Pagninus, Montanus.
John Wesley
18:18 For - We have the church on our side; the regular priests and the prophets, they know God's mind as well as he. Let us smite him with the tongue - Expose him, representing him to be what the people hate.
Robert Jamieson, A. R. Fausset and David Brown
18:18 (Jer 11:19). Let us bring a capital charge against him, as a false prophet; "for (whereas he foretells that this land shall be left without priests to teach the law, Mal 2:7; without scribes to explain its difficulties; and without prophets to reveal God's will), the law shall not perish from the prophet," &c.; since God has made these a lasting institution in His church, and the law declares they shall never perish (Lev 6:18; Lev 10:11; compare Jer 5:12) [GROTIUS].
the wise--scribes and elders joined to the priests. Perhaps they mean to say, we must have right on our side, in spite of Jeremiah's words against us and our prophets (Jer 28:15-16; Jer 29:25, Jer 29:32; Jer 5:31); "for the law shall not perish," &c. I prefer GROTIUS' explanation.
with . . . tongue--by a false accusation (Ps 57:4; Ps 64:3; Ps 12:4; Ps 50:19). "For the tongue" (Margin), that is, for his speaking against us. "In the tongue," that is, let us kill him, that he may speak no more against us [CASTALIO].
18:1918:19: Լո՛ւր ինձ Տէր, եւ անսա՛ բարբառոյ իրաւանց իմոց։
19 Լսի՛ր ինձ, Տէ՛ր, անսա՛ իմ արդար ձայնին[79].[79] 79. Եբրայերէն՝ ինձ հետ վիճողների ձա՛յնը լսիր:
19 «Ո՛վ Տէր, ինծի ականջ տուր Ու ինծի հետ վէճ ընողներուն ձայնը լսէ՛։
Լուր ինձ, Տէր, եւ անսա բարբառոյ [316]իրաւանց իմոց:

18:19: Լո՛ւր ինձ Տէր, եւ անսա՛ բարբառոյ իրաւանց իմոց։
19 Լսի՛ր ինձ, Տէ՛ր, անսա՛ իմ արդար ձայնին[79].
[79] 79. Եբրայերէն՝ ինձ հետ վիճողների ձա՛յնը լսիր:
19 «Ո՛վ Տէր, ինծի ականջ տուր Ու ինծի հետ վէճ ընողներուն ձայնը լսէ՛։
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18:1918:19 Внемли мне, Господи, и услышь голос моих противников.
18:19 εἰσάκουσόν εισακουω heed; listen to μου μου of me; mine κύριε κυριος lord; master καὶ και and; even εἰσάκουσον εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the δικαιώματός δικαιωμα justification μου μου of me; mine
18:19 הַקְשִׁ֥יבָה haqšˌîvā קשׁב give attention יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to וּ û וְ and שְׁמַ֖ע šᵊmˌaʕ שׁמע hear לְ lᵊ לְ to קֹ֥ול qˌôl קֹול sound יְרִיבָֽי׃ yᵊrîvˈāy יָרִיב opponent
18:19. adtende Domine ad me et audi vocem adversariorum meorumGive heed to me, O Lord, and hear the voice of my adversaries.
19. Give heed to me, O LORD, and hearken to the voice of them that contend with me.
18:19. Attend to me, O Lord, and hear the voice of my adversaries.
18:19. Give heed to me, O LORD, and hearken to the voice of them that contend with me.
Give heed to me, O LORD, and hearken to the voice of them that contend with me:

18:19 Внемли мне, Господи, и услышь голос моих противников.
18:19
εἰσάκουσόν εισακουω heed; listen to
μου μου of me; mine
κύριε κυριος lord; master
καὶ και and; even
εἰσάκουσον εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
δικαιώματός δικαιωμα justification
μου μου of me; mine
18:19
הַקְשִׁ֥יבָה haqšˌîvā קשׁב give attention
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֑י ʔēlˈāy אֶל to
וּ û וְ and
שְׁמַ֖ע šᵊmˌaʕ שׁמע hear
לְ lᵊ לְ to
קֹ֥ול qˌôl קֹול sound
יְרִיבָֽי׃ yᵊrîvˈāy יָרִיב opponent
18:19. adtende Domine ad me et audi vocem adversariorum meorum
Give heed to me, O Lord, and hear the voice of my adversaries.
18:19. Attend to me, O Lord, and hear the voice of my adversaries.
18:19. Give heed to me, O LORD, and hearken to the voice of them that contend with me.
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jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:19: The voice - i. e., the outcry and threats.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: Give: Jer 20:12; Psa 55:16, Psa 55:17, Psa 64:1-4, Psa 56:1-3, Psa 109:4, Psa 109:28; Mic 7:8; Luk 6:11, Luk 6:12
hearken: Kg2 19:16; Neh 4:4, Neh 4:5, Neh 6:9
John Gill
18:19 Give heed to me, O Lord,.... To his prayer, since his enemies would not give heed to his prophecies; and God does give heed to the cries and complaints of his ministers, when men will not give heed to their words and doctrines; they have a God to go to, who will hear them, when men despise them:
and hearken to the voice of them that contend with me; hear their reproaches and rantings, their blasphemies and evil speakings, their lies and falsehoods, and judge between me and them; let it appear who is in the right; vindicate my cause, and plead with them that plead against me.
Robert Jamieson, A. R. Fausset and David Brown
18:19 Give heed--contrasted with, "let us not give heed" (Jer 18:18). As they give no heed to me, do Thou, O Lord, give heed to me, and let my words at least have their weight with Thee.
18:2018:20: Իցէ՞ թէ հատուցանիցի չար փոխանակ բարւոյ. զի խորհեցան ՚ի միասին բանս զանձնէ իմմէ, եւ զտանջանս իւրեանց թաքուցին. յո՛ւշ լիցի քեզ ՚ի կալն իմում առաջի քո, խօսել վասն նոցա բարութիւն, դարձուցանել զսրտմտութիւն քո ՚ի նոցանէ։
20 արդեօք կարելի՞ է բարու փոխարէն չար հատուցել. նրանք միասին իմ անձի դէմ չար բաներ խորհեցին՝[80] ծածուկ պահելով իրենց մտատանջութիւնները: Յիշի՛ր, թէ ինչպէս ես քո առաջ կանգնեցի, նրանց համար բարեխօսութիւն արեցի՝ քո բարկութիւնը նրանցից դարձնելու համար:[80] 80. Եբրայերէն՝ նրանք փոս փորեցին ինձ համար:
20 Միթէ աղէկութեան փոխարէն չարիք կը հատուցուի՞։Բայց անոնք իմ անձիս համար փոս փորեցին։Յիշէ՛, թէ քու առջեւդ կայնեցայ, Որպէս զի անոնց համար բարեխօսութիւն ընեմ Ու քու բարկութիւնդ անոնցմէ դարձնեմ։
Իցէ՞ թէ հատուցանիցի չար փոխանակ բարւոյ. զի [317]խորհեցան ի միասին բանս զանձնէ իմմէ, եւ զտանջանս իւրեանց թաքուցին``. յուշ լիցի քեզ ի կալն իմում առաջի քո, խօսել վասն նոցա բարութիւն, դարձուցանել զսրտմտութիւն քո ի նոցանէ:

18:20: Իցէ՞ թէ հատուցանիցի չար փոխանակ բարւոյ. զի խորհեցան ՚ի միասին բանս զանձնէ իմմէ, եւ զտանջանս իւրեանց թաքուցին. յո՛ւշ լիցի քեզ ՚ի կալն իմում առաջի քո, խօսել վասն նոցա բարութիւն, դարձուցանել զսրտմտութիւն քո ՚ի նոցանէ։
20 արդեօք կարելի՞ է բարու փոխարէն չար հատուցել. նրանք միասին իմ անձի դէմ չար բաներ խորհեցին՝[80] ծածուկ պահելով իրենց մտատանջութիւնները: Յիշի՛ր, թէ ինչպէս ես քո առաջ կանգնեցի, նրանց համար բարեխօսութիւն արեցի՝ քո բարկութիւնը նրանցից դարձնելու համար:
[80] 80. Եբրայերէն՝ նրանք փոս փորեցին ինձ համար:
20 Միթէ աղէկութեան փոխարէն չարիք կը հատուցուի՞։Բայց անոնք իմ անձիս համար փոս փորեցին։Յիշէ՛, թէ քու առջեւդ կայնեցայ, Որպէս զի անոնց համար բարեխօսութիւն ընեմ Ու քու բարկութիւնդ անոնցմէ դարձնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2018:20 Должно ли воздавать злом за добро? а они роют яму душе моей. Вспомни, что я стою пред лицем Твоим, чтобы говорить за них доброе, чтобы отвратить от них гнев Твой.
18:20 εἰ ει if; whether ἀνταποδίδοται ανταποδιδωμι repay ἀντὶ αντι against; instead of ἀγαθῶν αγαθος good κακά κακος bad; ugly ὅτι οτι since; that συνελάλησαν συλλαλεω converse; confer ῥήματα ρημα statement; phrase κατὰ κατα down; by τῆς ο the ψυχῆς ψυχη soul μου μου of me; mine καὶ και and; even τὴν ο the κόλασιν κολασις punishment αὐτῶν αυτος he; him ἔκρυψάν κρυπτω hide μοι μοι me μνήσθητι μναομαι remember; mindful ἑστηκότος ιστημι stand; establish μου μου of me; mine κατὰ κατα down; by πρόσωπόν προσωπον face; ahead of σου σου of you; your τοῦ ο the λαλῆσαι λαλεω talk; speak ὑπὲρ υπερ over; for αὐτῶν αυτος he; him ἀγαθὰ αγαθος good τοῦ ο the ἀποστρέψαι αποστρεφω turn away; alienate τὸν ο the θυμόν θυμος provocation; temper σου σου of you; your ἀπ᾿ απο from; away αὐτῶν αυτος he; him
18:20 הַ ha הֲ [interrogative] יְשֻׁלַּ֤ם yᵊšullˈam שׁלם be complete תַּֽחַת־ tˈaḥaṯ- תַּחַת under part טֹובָה֙ ṭôvˌā טֹובָה what is good רָעָ֔ה rāʕˈā רָעָה evil כִּֽי־ kˈî- כִּי that כָר֥וּ ḵārˌû כרה dig שׁוּחָ֖ה šûḥˌā שׁוּחָה pit לְ lᵊ לְ to נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul זְכֹ֣ר׀ zᵊḵˈōr זכר remember עָמְדִ֣י ʕāmᵊḏˈî עמד stand לְ lᵊ לְ to פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face לְ lᵊ לְ to דַבֵּ֤ר ḏabbˈēr דבר speak עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon טֹובָ֔ה ṭôvˈā טֹובָה what is good לְ lᵊ לְ to הָשִׁ֥יב hāšˌîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] חֲמָתְךָ֖ ḥᵃmāṯᵊḵˌā חֵמָה heat מֵהֶֽם׃ mēhˈem מִן from
18:20. numquid redditur pro bono malum quia foderunt foveam animae meae recordare quod steterim in conspectu tuo ut loquerer pro eis bonum et averterem indignationem tuam ab eisShall evil be rendered for good, because they have digged a pit for my soul? Remember that I have stood in thy sight, to speak good for them, and to turn away thy indignation from them.
20. Shall evil be recompensed for good? for they have digged a pit for my soul. Remember how I stood before thee to speak good for them, to turn away thy fury from them.
18:20. Should evil be rendered for good? For they have dug a pit for my soul! Remember that I have stood in your sight, so as to speak on their behalf for good, and to avert your indignation from them.
18:20. Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, [and] to turn away thy wrath from them.
Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, [and] to turn away thy wrath from them:

18:20 Должно ли воздавать злом за добро? а они роют яму душе моей. Вспомни, что я стою пред лицем Твоим, чтобы говорить за них доброе, чтобы отвратить от них гнев Твой.
18:20
εἰ ει if; whether
ἀνταποδίδοται ανταποδιδωμι repay
ἀντὶ αντι against; instead of
ἀγαθῶν αγαθος good
κακά κακος bad; ugly
ὅτι οτι since; that
συνελάλησαν συλλαλεω converse; confer
ῥήματα ρημα statement; phrase
κατὰ κατα down; by
τῆς ο the
ψυχῆς ψυχη soul
μου μου of me; mine
καὶ και and; even
τὴν ο the
κόλασιν κολασις punishment
αὐτῶν αυτος he; him
ἔκρυψάν κρυπτω hide
μοι μοι me
μνήσθητι μναομαι remember; mindful
ἑστηκότος ιστημι stand; establish
μου μου of me; mine
κατὰ κατα down; by
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
τοῦ ο the
λαλῆσαι λαλεω talk; speak
ὑπὲρ υπερ over; for
αὐτῶν αυτος he; him
ἀγαθὰ αγαθος good
τοῦ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
τὸν ο the
θυμόν θυμος provocation; temper
σου σου of you; your
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
18:20
הַ ha הֲ [interrogative]
יְשֻׁלַּ֤ם yᵊšullˈam שׁלם be complete
תַּֽחַת־ tˈaḥaṯ- תַּחַת under part
טֹובָה֙ ṭôvˌā טֹובָה what is good
רָעָ֔ה rāʕˈā רָעָה evil
כִּֽי־ kˈî- כִּי that
כָר֥וּ ḵārˌû כרה dig
שׁוּחָ֖ה šûḥˌā שׁוּחָה pit
לְ lᵊ לְ to
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
זְכֹ֣ר׀ zᵊḵˈōr זכר remember
עָמְדִ֣י ʕāmᵊḏˈî עמד stand
לְ lᵊ לְ to
פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face
לְ lᵊ לְ to
דַבֵּ֤ר ḏabbˈēr דבר speak
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
טֹובָ֔ה ṭôvˈā טֹובָה what is good
לְ lᵊ לְ to
הָשִׁ֥יב hāšˌîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
חֲמָתְךָ֖ ḥᵃmāṯᵊḵˌā חֵמָה heat
מֵהֶֽם׃ mēhˈem מִן from
18:20. numquid redditur pro bono malum quia foderunt foveam animae meae recordare quod steterim in conspectu tuo ut loquerer pro eis bonum et averterem indignationem tuam ab eis
Shall evil be rendered for good, because they have digged a pit for my soul? Remember that I have stood in thy sight, to speak good for them, and to turn away thy indignation from them.
18:20. Should evil be rendered for good? For they have dug a pit for my soul! Remember that I have stood in your sight, so as to speak on their behalf for good, and to avert your indignation from them.
18:20. Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, [and] to turn away thy wrath from them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Ср. Пс. ХXXIV:1–2.

Особые замечания. Приточная речь пророка содержащаяся в этой главе, сказана была, всего вероятнее, в царствование Иоакима. Это доказывается ее сходством с речью XIХ-й главы, которая, по всем данным, произнесена именно в царствование названного царя.
Adam Clarke: Commentary on the Bible - 1831
18:20: They have digged a pit for my soul - For my life; this they wish to take away.
Stood before thee to speak good for them - I was their continual intercessor.
Albert Barnes: Notes on the Bible - 1834
18:20: Jeremiah had been laboring earnestly to avert the ruin of his country, but the Jews treated him as farmers do some noxious animal which wastes their fields, and for which they dig pitfalls.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: evil: Sa1 24:17-19; Psa 35:12, Psa 38:20, Psa 109:4, Psa 109:5; Pro 17:13; Joh 10:32, Joh 15:25
digged: Jer 18:22; Job 6:27; Psa 7:15, Psa 35:7, Psa 57:6, Psa 119:95; Pro 26:27; Ecc 10:8
Remember: Jer 7:16, Jer 11:14, Jer 14:7-11, Jer 14:20-22, Jer 15:1; Gen 18:22-32; Psa 106:23; Eze 22:30, Eze 22:31; Zac 3:1, Zac 3:2
John Gill
18:20 Shall evil be recompensed for good?.... For all the good that I have done them, shall this be all the recompence I shall have, to be evilly treated by them, to have my good name, and even life, taken away by them? shall this be suffered to be done? and, if it is, shall it go unpunished? the prophet taxes the people with ingratitude, which he afterwards instances in, and proves:
for they have digged a pit for my soul; or "life"; they lay in wait to take it away; or they had formed a design against it, and brought a charge and accusation against him, in order to take it away, under colour of law and justice. Kimchi interprets it of poison, which they would have had him drank of:
remember that I stood before thee to speak good for them, and to turn away thy wrath from them; he was an intercessor for them with God; pleaded with him on their behalf, that good things might be bestowed upon them, and that wrath might be averted from them; so Christ did for the Jews that crucified him, Lk 23:34; this is an instance of their ingratitude; that though he had been an advocate for them, stood in the gap between God and them, and was importunate for their good, yet this was all the recompense he had from them; they sought his life to take it away. This kindness of his for them was forgotten by them; but he trusts the Lord will remember it, and not suffer them to act the base part they intended; and now he determines no more to plead their cause, but to imprecate evils upon them, as follows:
Robert Jamieson, A. R. Fausset and David Brown
18:20 In the particulars here specified, Jeremiah was a type of Jesus Christ (Ps 109:4-5; Jn 15:25).
my soul--my life; me (Ps 35:7).
I stood before thee . . . to turn away thy wrath--so Moses (Ps 106:23; compare Ezek 22:30). So Jesus Christ, the antitype of previous partial intercessors (Is 59:16).
18:2118:21: Վասն այնորիկ տո՛ւր զորդիս նոցա ՚ի սո՛վ, եւ ժողովեա՛ զնոսա ՚ի ձեռս սրոյ. եղիցին կանայք նոցա անորդիք եւ այրիք, եւ արք նոցա եղիցին կոտորեալք մահուամբ, եւ երիտասարդք նոցա անկեալք սրով ՚ի պատերազմի[11239]։ [11239] Ոմանք. Վասն այսորիկ տուր զոր՛՛... եւ եղիցին կանայք նոցա։
21 Դրա համար էլ նրանց որդիներին սովի՛ մատնիր, հաւաքի՛ր ու սրի ձե՛ռքը տուր նրանց. թող նրանց կանայք որդեզուրկ այրիներ դառնան, նրանց տղամարդիկ մահուամբ կոտորուեն, իսկ նրանց երիտասարդները սրով ընկնեն պատերազմի մէջ:
21 Անոր համար անոնց տղաքները սովի՛ մատնէ Ու զանոնք սուրին ձեռքը յանձնէ՛։Անոնց կիները անզաւակ ու որբեւայրի թող ըլլան Եւ այրերը թող մեռնին Ու երիտասարդները պատերազմի մէջ սուրով թող զարնուին։
Վասն այնորիկ տուր զորդիս նոցա ի սով, եւ [318]ժողովեա զնոսա ի ձեռս սրոյ. եղիցին կանայք նոցա անորդիք եւ այրիք, եւ արք նոցա եղիցին կոտորեալք մահուամբ, եւ երիտասարդք նոցա անկեալք սրով ի պատերազմի:

18:21: Վասն այնորիկ տո՛ւր զորդիս նոցա ՚ի սո՛վ, եւ ժողովեա՛ զնոսա ՚ի ձեռս սրոյ. եղիցին կանայք նոցա անորդիք եւ այրիք, եւ արք նոցա եղիցին կոտորեալք մահուամբ, եւ երիտասարդք նոցա անկեալք սրով ՚ի պատերազմի[11239]։
[11239] Ոմանք. Վասն այսորիկ տուր զոր՛՛... եւ եղիցին կանայք նոցա։
21 Դրա համար էլ նրանց որդիներին սովի՛ մատնիր, հաւաքի՛ր ու սրի ձե՛ռքը տուր նրանց. թող նրանց կանայք որդեզուրկ այրիներ դառնան, նրանց տղամարդիկ մահուամբ կոտորուեն, իսկ նրանց երիտասարդները սրով ընկնեն պատերազմի մէջ:
21 Անոր համար անոնց տղաքները սովի՛ մատնէ Ու զանոնք սուրին ձեռքը յանձնէ՛։Անոնց կիները անզաւակ ու որբեւայրի թող ըլլան Եւ այրերը թող մեռնին Ու երիտասարդները պատերազմի մէջ սուրով թող զարնուին։
zohrab-1805▾ eastern-1994▾ western am▾
18:2118:21 Итак предай сыновей их голоду и подвергни их мечу; да будут жены их бездетными и вдовами, и мужья их да будут поражены смертью, и юноши их умерщвлены мечом на войне.
18:21 διὰ δια through; because of τοῦτο ουτος this; he δὸς διδωμι give; deposit τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him εἰς εις into; for λιμὸν λιμος famine; hunger καὶ και and; even ἄθροισον αθροιζω gather round αὐτοὺς αυτος he; him εἰς εις into; for χεῖρας χειρ hand μαχαίρας μαχαιρα short sword γενέσθωσαν γινομαι happen; become αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him ἄτεκνοι ατεκνος childless καὶ και and; even χῆραι χηρα widow καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband αὐτῶν αυτος he; him γενέσθωσαν γινομαι happen; become ἀνῃρημένοι αναιρεω eliminate; take up θανάτῳ θανατος death καὶ και and; even οἱ ο the νεανίσκοι νεανισκος young man αὐτῶν αυτος he; him πεπτωκότες πιπτω fall μαχαίρᾳ μαχαιρα short sword ἐν εν in πολέμῳ πολεμος battle
18:21 לָכֵן֩ lāḵˌēn לָכֵן therefore תֵּ֨ן tˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶ֜ם bᵊnêhˈem בֵּן son לָ lā לְ to † הַ the רָעָ֗ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and הַגִּרֵם֮ haggirēm נגר run עַל־ ʕal- עַל upon יְדֵי־ yᵊḏê- יָד hand חֶרֶב֒ ḥerˌev חֶרֶב dagger וְ wᵊ וְ and תִֽהְיֶ֨נָה ṯˈihyˌenā היה be נְשֵׁיהֶ֤ם nᵊšêhˈem אִשָּׁה woman שַׁכֻּלֹות֙ šakkulôṯ שַׁכּוּל bereaved of children וְ wᵊ וְ and אַלְמָנֹ֔ות ʔalmānˈôṯ אַלְמָנָה widow וְ wᵊ וְ and אַ֨נְשֵׁיהֶ֔ם ʔˌanšêhˈem אִישׁ man יִֽהְי֖וּ yˈihyˌû היה be הֲרֻ֣גֵי hᵃrˈuḡê הרג kill מָ֑וֶת mˈāweṯ מָוֶת death בַּח֣וּרֵיהֶ֔ם baḥˈûrêhˈem בָּחוּר young man מֻכֵּי־ mukkê- נכה strike חֶ֖רֶב ḥˌerev חֶרֶב dagger בַּ ba בְּ in † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
18:21. propterea da filios eorum in famem et deduc eos in manus gladii fiant uxores eorum absque liberis et viduae et viri earum interficiantur morte iuvenes eorum confodiantur gladio in proelioTherefore deliver up their children to famine, and bring them into the hands of the sword: let their wives be bereaved of children and widows: and let their husbands be slain by death: let their young men be stabbed with the sword in battle.
21. Therefore deliver up their children to the famine, and give them over to the power of the sword; and let their wives become childless, and widows; and let their men be slain of death, their young men smitten of the sword in battle.
18:21. Because of this, give their sons over to famine, and bring them to the hand of the sword. Let their wives be widows without children. And let their husbands be slain by death. Let their youths be stabbed with the sword in battle.
18:21. Therefore deliver up their children to the famine, and pour out their [blood] by the force of the sword; and let their wives be bereaved of their children, and [be] widows; and let their men be put to death; [let] their young men [be] slain by the sword in battle.
Therefore deliver up their children to the famine, and pour out their [blood] by the force of the sword; and let their wives be bereaved of their children, and [be] widows; and let their men be put to death; [let] their young men [be] slain by the sword in battle:

18:21 Итак предай сыновей их голоду и подвергни их мечу; да будут жены их бездетными и вдовами, и мужья их да будут поражены смертью, и юноши их умерщвлены мечом на войне.
18:21
διὰ δια through; because of
τοῦτο ουτος this; he
δὸς διδωμι give; deposit
τοὺς ο the
υἱοὺς υιος son
αὐτῶν αυτος he; him
εἰς εις into; for
λιμὸν λιμος famine; hunger
καὶ και and; even
ἄθροισον αθροιζω gather round
αὐτοὺς αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
μαχαίρας μαχαιρα short sword
γενέσθωσαν γινομαι happen; become
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
ἄτεκνοι ατεκνος childless
καὶ και and; even
χῆραι χηρα widow
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
αὐτῶν αυτος he; him
γενέσθωσαν γινομαι happen; become
ἀνῃρημένοι αναιρεω eliminate; take up
θανάτῳ θανατος death
καὶ και and; even
οἱ ο the
νεανίσκοι νεανισκος young man
αὐτῶν αυτος he; him
πεπτωκότες πιπτω fall
μαχαίρᾳ μαχαιρα short sword
ἐν εν in
πολέμῳ πολεμος battle
18:21
לָכֵן֩ lāḵˌēn לָכֵן therefore
תֵּ֨ן tˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיהֶ֜ם bᵊnêhˈem בֵּן son
לָ לְ to
הַ the
רָעָ֗ב rāʕˈāv רָעָב hunger
וְ wᵊ וְ and
הַגִּרֵם֮ haggirēm נגר run
עַל־ ʕal- עַל upon
יְדֵי־ yᵊḏê- יָד hand
חֶרֶב֒ ḥerˌev חֶרֶב dagger
וְ wᵊ וְ and
תִֽהְיֶ֨נָה ṯˈihyˌenā היה be
נְשֵׁיהֶ֤ם nᵊšêhˈem אִשָּׁה woman
שַׁכֻּלֹות֙ šakkulôṯ שַׁכּוּל bereaved of children
וְ wᵊ וְ and
אַלְמָנֹ֔ות ʔalmānˈôṯ אַלְמָנָה widow
וְ wᵊ וְ and
אַ֨נְשֵׁיהֶ֔ם ʔˌanšêhˈem אִישׁ man
יִֽהְי֖וּ yˈihyˌû היה be
הֲרֻ֣גֵי hᵃrˈuḡê הרג kill
מָ֑וֶת mˈāweṯ מָוֶת death
בַּח֣וּרֵיהֶ֔ם baḥˈûrêhˈem בָּחוּר young man
מֻכֵּי־ mukkê- נכה strike
חֶ֖רֶב ḥˌerev חֶרֶב dagger
בַּ ba בְּ in
הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
18:21. propterea da filios eorum in famem et deduc eos in manus gladii fiant uxores eorum absque liberis et viduae et viri earum interficiantur morte iuvenes eorum confodiantur gladio in proelio
Therefore deliver up their children to famine, and bring them into the hands of the sword: let their wives be bereaved of children and widows: and let their husbands be slain by death: let their young men be stabbed with the sword in battle.
18:21. Because of this, give their sons over to famine, and bring them to the hand of the sword. Let their wives be widows without children. And let their husbands be slain by death. Let their youths be stabbed with the sword in battle.
18:21. Therefore deliver up their children to the famine, and pour out their [blood] by the force of the sword; and let their wives be bereaved of their children, and [be] widows; and let their men be put to death; [let] their young men [be] slain by the sword in battle.
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
18:21: Therefore deliver up their children - The execrations in these verses should be considered as simply prophetic declarations of the judgments which God was about to pour out on them.
If we consider them in their grammatical meaning, then they are not directions to us to whom our Lawgiver has said, "Love your enemies."
Albert Barnes: Notes on the Bible - 1834
18:21: Pour out ... sword - literally, "pour them out upon the hands of the sword, i. e., give them up to the sword."
Put to death - Rather, slain of death. The prophet's phrase leaves it entirely indefinite in what way the men are to die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: deliver: Jer 11:20-23, Jer 12:3, Jer 20:1-6, Jer 20:11, Jer 20:12; Psa 109:9-20; Ti2 4:14
pour out their blood: Heb. pour them out
let their wives: Jer 15:2, Jer 15:3, Jer 15:8, Jer 16:3, Jer 16:4; Exo 22:24; Deu 32:25; Lam 5:3
let their young: Jer 9:21, Jer 11:22; Ch2 36:17; Amo 4:10
Geneva 1599
18:21 Therefore (i) deliver their children to the famine, and pour out their [blood] by the force of the sword; and let their wives be bereaved of their children, and [be] widows; and let their men be put to death; [let] their young men [be] slain by the sword in battle.
(i) Seeing the obstinate malice of the adversaries, who grew daily more and more, the prophet being moved with God's Spirit, without any carnal affection prays for their destruction because he knew that it would be to God's glory, and profit of his Church.
John Gill
18:21 Therefore deliver up their children to the famine,.... To be starved, and perish by it, as they were in the siege of Jerusalem, both by the Chaldeans, and the Romans:
and pour out their blood by the force of the sword: or, "upon the hands of the sword" (f); by means of it; that is, the blood of the parents of the children; let the one perish by famine, and the other by the sword; which, when thrust into a man, blood gushes out, and runs upon the sword to the handle of it:
and let their wives be bereaved of their children, and be widows; let them have neither husbands nor children; which latter might be a comfort to them, when they had lost their husbands; but being stripped of these also, the affliction and distress must be the greater:
and let their men be put to death; or "slain with death" (g); with the pestilence, as Kimchi rightly interprets it; see Rev_ 6:8; Jarchi understands it of the angel of death; see Heb 2:14;
let their young men be slain by the sword in battle; such being commonly employed in military service, as being the most proper persons for it.
(f) "super manus gladii", Montanus, Schmidt. (g) "occisi morte", Pagninus, Montanus, "i.e. peste" Schmidt; "occisi mortis", Cocceius.
John Wesley
18:21 Therefore - But is it lawful for God's servants to pray for evil against their enemies? It is not lawful for Christians. It is doubtless our duty, to pray for the conversion, forgiveness, and eternal salvation of our worst enemies.
Robert Jamieson, A. R. Fausset and David Brown
18:21 pour out their blood by the force of the sword--literally, "by the hands of the sword." So Ezek 35:5. MAURER with JEROME translates, "deliver them over to the power of the sword." But compare Ps 63:10, Margin; Is 53:12. In this prayer he does not indulge in personal revenge, as if it were his own cause that was at stake; but he speaks under the dictation of the Spirit, ceasing to intercede, and speaking prophetically, knowing they were doomed to destruction as reprobates; for those not so, he doubtless ceased not to intercede. We are not to draw an example from this, which is a special case.
put to death--or, as in Jer 15:2, "perish by the death plague" [MAURER].
men . . . young men--HORSLEY distinguishes the former as married men past middle age; the latter, the flower of unmarried youth.
18:2218:22: Եղիցի գո՛յժ ՚ի տունս նոցա. զի ածիցես ՚ի վերայ նոցա յանկարծակի աւազակս. զի բանս ՚ի գո՛րծ արարին ունե՛լ զիս, եւ որոգայթս թաքուցին ինձ[11240]։ [11240] Ոմանք. Եղիցի գուժ ՚ի տունս նոցա. զի ածցես ՚ի վերայ։
22 Նրանց տներում թող գոյժ լսուի, երբ նրանց վրայ յանկարծակի աւազակներ բերես, որովհետեւ նրանք մտադրուեցին բռնել ինձ եւ իմ դէմ գաղտնի որոգայթներ լարեցին:
22 Եւ անոնց վրայ յանկարծակի ասպատակող գունդեր բեր։Անոնց տուներէն աղաղակ թող լսուի։Վասն զի զիս բռնելու համար փոս փորեցին Եւ իմ ոտքերուս համար ծածուկ որոգայթներ լարեցին։
Եղիցի գոյժ ի տունս նոցա. զի ածիցես ի վերայ նոցա յանկարծակի աւազակս. զի [319]բանս ի գործ արարին`` ունել զիս, եւ որոգայթս թաքուցին [320]ինձ:

18:22: Եղիցի գո՛յժ ՚ի տունս նոցա. զի ածիցես ՚ի վերայ նոցա յանկարծակի աւազակս. զի բանս ՚ի գո՛րծ արարին ունե՛լ զիս, եւ որոգայթս թաքուցին ինձ[11240]։
[11240] Ոմանք. Եղիցի գուժ ՚ի տունս նոցա. զի ածցես ՚ի վերայ։
22 Նրանց տներում թող գոյժ լսուի, երբ նրանց վրայ յանկարծակի աւազակներ բերես, որովհետեւ նրանք մտադրուեցին բռնել ինձ եւ իմ դէմ գաղտնի որոգայթներ լարեցին:
22 Եւ անոնց վրայ յանկարծակի ասպատակող գունդեր բեր։Անոնց տուներէն աղաղակ թող լսուի։Վասն զի զիս բռնելու համար փոս փորեցին Եւ իմ ոտքերուս համար ծածուկ որոգայթներ լարեցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:2218:22 Да будет слышен вопль из домов их, когда приведешь на них полки внезапно; ибо они роют яму, чтобы поймать меня, и тайно расставили сети для ног моих.
18:22 γενηθήτω γινομαι happen; become κραυγὴ κραυγη cry; outcry ἐν εν in ταῖς ο the οἰκίαις οικια house; household αὐτῶν αυτος he; him ἐπάξεις επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him λῃστὰς ληστης bandit ἄφνω αφνω abruptly ὅτι οτι since; that ἐνεχείρησαν εγχειρεω word; log εἰς εις into; for σύλλημψίν συλληψις of me; mine καὶ και and; even παγίδας παγις trap ἔκρυψαν κρυπτω hide ἐπ᾿ επι in; on ἐμέ εμε me
18:22 תִּשָּׁמַ֤ע tiššāmˈaʕ שׁמע hear זְעָקָה֙ zᵊʕāqˌā זְעָקָה cry מִ mi מִן from בָּ֣תֵּיהֶ֔ם bbˈāttêhˈem בַּיִת house כִּֽי־ kˈî- כִּי that תָבִ֧יא ṯāvˈî בוא come עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon גְּד֖וּד gᵊḏˌûḏ גְּדוּד band פִּתְאֹ֑ם piṯʔˈōm פִּתְאֹם suddenly כִּֽי־ kˈî- כִּי that כָר֤וּ ḵārˈû כרה dig שׁוּחָה֙שׁיחה *šûḥˌā שׁוּחָה pit לְ lᵊ לְ to לָכְדֵ֔נִי lāḵᵊḏˈēnî לכד seize וּ û וְ and פַחִ֖ים faḥˌîm פַּח bird-trap טָמְנ֥וּ ṭāmᵊnˌû טמן hide לְ lᵊ לְ to רַגְלָֽי׃ raḡlˈāy רֶגֶל foot
18:22. audiatur clamor de domibus eorum adduces enim super eos latronem repente quia foderunt foveam ut caperent me et laqueos absconderunt pedibus meisLet a cry be heard out of their houses: for thou shalt bring the robber upon them suddenly: because they have digged a pit to take me, and have hid snares for my feet.
22. Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet.
18:22. Let an outcry be heard from their houses. For you will lead the robber upon them suddenly. For they have dug a pit, so that they may seize me, and they have hidden snares for my feet.
18:22. Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet.
Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet:

18:22 Да будет слышен вопль из домов их, когда приведешь на них полки внезапно; ибо они роют яму, чтобы поймать меня, и тайно расставили сети для ног моих.
18:22
γενηθήτω γινομαι happen; become
κραυγὴ κραυγη cry; outcry
ἐν εν in
ταῖς ο the
οἰκίαις οικια house; household
αὐτῶν αυτος he; him
ἐπάξεις επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
λῃστὰς ληστης bandit
ἄφνω αφνω abruptly
ὅτι οτι since; that
ἐνεχείρησαν εγχειρεω word; log
εἰς εις into; for
σύλλημψίν συλληψις of me; mine
καὶ και and; even
παγίδας παγις trap
ἔκρυψαν κρυπτω hide
ἐπ᾿ επι in; on
ἐμέ εμε me
18:22
תִּשָּׁמַ֤ע tiššāmˈaʕ שׁמע hear
זְעָקָה֙ zᵊʕāqˌā זְעָקָה cry
מִ mi מִן from
בָּ֣תֵּיהֶ֔ם bbˈāttêhˈem בַּיִת house
כִּֽי־ kˈî- כִּי that
תָבִ֧יא ṯāvˈî בוא come
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
גְּד֖וּד gᵊḏˌûḏ גְּדוּד band
פִּתְאֹ֑ם piṯʔˈōm פִּתְאֹם suddenly
כִּֽי־ kˈî- כִּי that
כָר֤וּ ḵārˈû כרה dig
שׁוּחָה֙שׁיחה
*šûḥˌā שׁוּחָה pit
לְ lᵊ לְ to
לָכְדֵ֔נִי lāḵᵊḏˈēnî לכד seize
וּ û וְ and
פַחִ֖ים faḥˌîm פַּח bird-trap
טָמְנ֥וּ ṭāmᵊnˌû טמן hide
לְ lᵊ לְ to
רַגְלָֽי׃ raḡlˈāy רֶגֶל foot
18:22. audiatur clamor de domibus eorum adduces enim super eos latronem repente quia foderunt foveam ut caperent me et laqueos absconderunt pedibus meis
Let a cry be heard out of their houses: for thou shalt bring the robber upon them suddenly: because they have digged a pit to take me, and have hid snares for my feet.
18:22. Let an outcry be heard from their houses. For you will lead the robber upon them suddenly. For they have dug a pit, so that they may seize me, and they have hidden snares for my feet.
18:22. Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
18:22: The sack of the city follows with all the horrible cruelties practiced at such a time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: a cry: Jer 4:19, Jer 4:20, Jer 4:31, Jer 6:26, Jer 9:20, Jer 9:21, Jer 25:34-36, Jer 47:2, Jer 47:3, Jer 48:3-5; Isa 10:30; Isa 22:1-4; Zep 1:10, Zep 1:11, Zep 1:16
for: Jer 18:20
and hid: Jer 20:10; Psa 38:12, Psa 56:5-7, Psa 64:4, Psa 64:5, Psa 140:5; Mat 22:15
John Gill
18:22 Let a cry be heard from their houses,.... A shrieking of women and children, not only for the loss of husbands and parents, but because of the entrance of the enemy into the city, and into their houses, to take away their lives and their substance; as follows:
when thou shalt bring a troop suddenly upon them; or an army, as the Targum; either the Chaldean army, or rather the Roman army:
for they have digged a pit to take me, and hid snares for my feet: and therefore it was a just retaliation, that a troop or army should suddenly come upon them, and seize their persons and substance; though Kimchi understands it, as before, of poison, which they would have given him; but Jarchi, of a suspicion and vile calumny they raised of him, that he was guilty of adultery with another man's wife; a "whore" being called a "deep ditch" by the wise man, Prov 23:27; and so it is in the Talmud (h).
(h) T. Bab. Kama, fol. 16. 2.
Robert Jamieson, A. R. Fausset and David Brown
18:22 cry--by reason of the enemy bursting in: let their houses be no shelter to them in their calamities [CALVIN].
digged . . . pit-- (Jer 18:20; Ps 57:6; Ps 119:85).
18:2318:23: Եւ դու Տէր գիտացեր զամենայն խորհուրդս նոցա զինէն ՚ի մահ. մի՛ քաւեսցես զանօրէնութիւնս նոցա, եւ զմեղս նոցա յերեսաց քոց մի՛ ջնջեսցես. եղիցի հիւանդութիւն նոցա առաջի քո. ՚ի ժամանակի սրտմտութեան քո արա՛ ՚ի նոսա[11241]։[11241] Բազումք. Մի՛ քաւեսցես զանիրաւութիւնս նոցա։
23 Ո՛վ Տէր, դու, որ իմացար ինձ մահ բերելու մասին նրանց բոլոր դիտաւորութիւնները, քաւութիւն չտա՛ս նրանց անիրաւութիւններին, քո աչքի առաջ նրանց մեղքերը չջնջե՛ս, թող նրանք հիւանդութեամբ տառապեն քո առաջ, նրանց հետ վարուի՛ր ինչպէս քո բարկութեան ժամին:
23 Ու դուն, ո՛վ Տէր, գիտես անոնց դաւը Ինծի դէմ, զիս մեռցնելու համար։Անոնց անօրէնութիւնը մի՛ քաւեր Եւ անոնց մեղքը քու առջեւէդ մի՛ ջնջեր, Հապա անոնք քու առջեւդ թող կործանին. Քու բարկութեանդ ատենը անոնց դէմ գործէ»։
Եւ դու, Տէր, գիտացեր զամենայն խորհուրդս նոցա զինէն ի մահ. մի՛ քաւեսցես զանիրաւութիւնս նոցա, եւ զմեղս նոցա յերեսաց քոց մի՛ ջնջեսցես. [321]եղիցի հիւանդութիւն նոցա`` առաջի քո. ի ժամանակի սրտմտութեան քո արա ի նոսա:

18:23: Եւ դու Տէր գիտացեր զամենայն խորհուրդս նոցա զինէն ՚ի մահ. մի՛ քաւեսցես զանօրէնութիւնս նոցա, եւ զմեղս նոցա յերեսաց քոց մի՛ ջնջեսցես. եղիցի հիւանդութիւն նոցա առաջի քո. ՚ի ժամանակի սրտմտութեան քո արա՛ ՚ի նոսա[11241]։
[11241] Բազումք. Մի՛ քաւեսցես զանիրաւութիւնս նոցա։
23 Ո՛վ Տէր, դու, որ իմացար ինձ մահ բերելու մասին նրանց բոլոր դիտաւորութիւնները, քաւութիւն չտա՛ս նրանց անիրաւութիւններին, քո աչքի առաջ նրանց մեղքերը չջնջե՛ս, թող նրանք հիւանդութեամբ տառապեն քո առաջ, նրանց հետ վարուի՛ր ինչպէս քո բարկութեան ժամին:
23 Ու դուն, ո՛վ Տէր, գիտես անոնց դաւը Ինծի դէմ, զիս մեռցնելու համար։Անոնց անօրէնութիւնը մի՛ քաւեր Եւ անոնց մեղքը քու առջեւէդ մի՛ ջնջեր, Հապա անոնք քու առջեւդ թող կործանին. Քու բարկութեանդ ատենը անոնց դէմ գործէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2318:23 Но Ты, Господи, знаешь все замыслы их против меня, чтобы умертвить меня; не прости неправды их и греха их не изгладь пред лицем Твоим; да будут они низвержены пред Тобою; поступи с ними во время гнева Твоего.
18:23 καὶ και and; even σύ συ you κύριε κυριος lord; master ἔγνως γινωσκω know ἅπασαν απας all at once; everything τὴν ο the βουλὴν βουλη intent αὐτῶν αυτος he; him ἐπ᾿ επι in; on ἐμὲ εμε me εἰς εις into; for θάνατον θανατος death μὴ μη not ἀθῳώσῃς αθωοω the ἀδικίας αδικια injury; injustice αὐτῶν αυτος he; him καὶ και and; even τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of σου σου of you; your μὴ μη not ἐξαλείψῃς εξαλειφω erase; wipe out γενέσθω γινομαι happen; become ἡ ο the ἀσθένεια ασθενεια infirmity; ailment αὐτῶν αυτος he; him ἐναντίον εναντιον next to; before σου σου of you; your ἐν εν in καιρῷ καιρος season; opportunity θυμοῦ θυμος provocation; temper σου σου of you; your ποίησον ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him
18:23 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH יָדַ֜עְתָּ yāḏˈaʕtā ידע know אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֲצָתָ֤ם ʕᵃṣāṯˈām עֵצָה counsel עָלַי֙ ʕālˌay עַל upon לַ la לְ to † הַ the מָּ֔וֶת mmˈāweṯ מָוֶת death אַל־ ʔal- אַל not תְּכַפֵּר֙ tᵊḵappˌēr כפר cover עַל־ ʕal- עַל upon עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin וְ wᵊ וְ and חַטָּאתָ֖ם ḥaṭṭāṯˌām חַטָּאת sin מִ mi מִן from לְּ llᵊ לְ to פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face אַל־ ʔal- אַל not תֶּ֑מְחִי tˈemḥî מחה wipe וְו *wᵊ וְ and יִהְי֤וּהיו *yihyˈû היה be מֻכְשָׁלִים֙ muḵšālîm כשׁל stumble לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face בְּ bᵊ בְּ in עֵ֥ת ʕˌēṯ עֵת time אַפְּךָ֖ ʔappᵊḵˌā אַף nose עֲשֵׂ֥ה ʕᵃśˌē עשׂה make בָהֶֽם׃ ס vāhˈem . s בְּ in
18:23. tu autem Domine scis omne consilium eorum adversum me in mortem ne propitieris iniquitati eorum et peccatum eorum a facie tua non deleatur fiant corruentes in conspectu tuo in tempore furoris tui abutere eisBut thou, O Lord, knowest all their counsel against me unto death: not their iniquity, and let not their sin be blotted out from thy sight: let them be overthrown before thy eyes, in the time of thy wrath do thou destroy them.
23. Yet, LORD, thou knowest all their counsel against me to slay me; forgive not their iniquity, neither blot out their sin from thy sight: but let them be overthrown before thee; deal thou with them in the time of thine anger.
18:23. But you, O Lord, know all their plans against me unto death. May you not forgive their iniquity, and do not allow their sin be taken away from your face. Let them be thrown down in your sight, in the time of your fury, so that you may destroy them.
18:23. Yet, LORD, thou knowest all their counsel against me to slay [me]: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal [thus] with them in the time of thine anger.
Yet, LORD, thou knowest all their counsel against me to slay [me]: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal [thus] with them in the time of thine anger:

18:23 Но Ты, Господи, знаешь все замыслы их против меня, чтобы умертвить меня; не прости неправды их и греха их не изгладь пред лицем Твоим; да будут они низвержены пред Тобою; поступи с ними во время гнева Твоего.
18:23
καὶ και and; even
σύ συ you
κύριε κυριος lord; master
ἔγνως γινωσκω know
ἅπασαν απας all at once; everything
τὴν ο the
βουλὴν βουλη intent
αὐτῶν αυτος he; him
ἐπ᾿ επι in; on
ἐμὲ εμε me
εἰς εις into; for
θάνατον θανατος death
μὴ μη not
ἀθῳώσῃς αθωοω the
ἀδικίας αδικια injury; injustice
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
σου σου of you; your
μὴ μη not
ἐξαλείψῃς εξαλειφω erase; wipe out
γενέσθω γινομαι happen; become
ο the
ἀσθένεια ασθενεια infirmity; ailment
αὐτῶν αυτος he; him
ἐναντίον εναντιον next to; before
σου σου of you; your
ἐν εν in
καιρῷ καιρος season; opportunity
θυμοῦ θυμος provocation; temper
σου σου of you; your
ποίησον ποιεω do; make
ἐν εν in
αὐτοῖς αυτος he; him
18:23
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH
יָדַ֜עְתָּ yāḏˈaʕtā ידע know
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲצָתָ֤ם ʕᵃṣāṯˈām עֵצָה counsel
עָלַי֙ ʕālˌay עַל upon
לַ la לְ to
הַ the
מָּ֔וֶת mmˈāweṯ מָוֶת death
אַל־ ʔal- אַל not
תְּכַפֵּר֙ tᵊḵappˌēr כפר cover
עַל־ ʕal- עַל upon
עֲוֹנָ֔ם ʕᵃwōnˈām עָוֹן sin
וְ wᵊ וְ and
חַטָּאתָ֖ם ḥaṭṭāṯˌām חַטָּאת sin
מִ mi מִן from
לְּ llᵊ לְ to
פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face
אַל־ ʔal- אַל not
תֶּ֑מְחִי tˈemḥî מחה wipe
וְו
*wᵊ וְ and
יִהְי֤וּהיו
*yihyˈû היה be
מֻכְשָׁלִים֙ muḵšālîm כשׁל stumble
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
בְּ bᵊ בְּ in
עֵ֥ת ʕˌēṯ עֵת time
אַפְּךָ֖ ʔappᵊḵˌā אַף nose
עֲשֵׂ֥ה ʕᵃśˌē עשׂה make
בָהֶֽם׃ ס vāhˈem . s בְּ in
18:23. tu autem Domine scis omne consilium eorum adversum me in mortem ne propitieris iniquitati eorum et peccatum eorum a facie tua non deleatur fiant corruentes in conspectu tuo in tempore furoris tui abutere eis
But thou, O Lord, knowest all their counsel against me unto death: not their iniquity, and let not their sin be blotted out from thy sight: let them be overthrown before thy eyes, in the time of thy wrath do thou destroy them.
18:23. But you, O Lord, know all their plans against me unto death. May you not forgive their iniquity, and do not allow their sin be taken away from your face. Let them be thrown down in your sight, in the time of your fury, so that you may destroy them.
18:23. Yet, LORD, thou knowest all their counsel against me to slay [me]: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal [thus] with them in the time of thine anger.
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Albert Barnes: Notes on the Bible - 1834
18:23: Yet, Lord - Better, But, Lord. They conceal their plots, but God knows, and therefore must punish.
Neither blot out ... - Or, "blot not out their sin from before Thy face that they may be made to stumble before Thee."
Thus - Omit this word. Since there is an acceptable time and a day of salvation, so there is a time of anger, and Jeremiah's prayer is that God would deal with his enemies at such a time, and when therefore no mercy would be shown. On imprecations such as these, see Ps. 109 introductory note. Though they did not flow from personal vengeance, but from a pure zeal for God's honor, yet they belong to the legal spirit of the Jewish covenant. We must not, because we have been shown a "more excellent way," condemn too harshly that sterner spirit of justice which animated so many of the saints of the earlier dispensation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: thou: Jer 18:18, Jer 11:18-20, Jer 15:15; Psa 37:32, Psa 37:33
to slay me: Heb. for death
forgive: Neh 4:4, Neh 4:5; Psa 35:4, Psa 59:5, Psa 69:22-28, Psa 109:14, Psa 109:15; Isa 2:9
in the: Jer 8:12, Jer 11:23; Isa 10:3; Luk 21:22; Rom 2:5
John Gill
18:23 Yet, Lord, thou knowest all their counsel against me to slay me,.... However deep they had laid them; and however unknown they were to him; or however private and secret they might be thought to be by them; God is an omniscient God, and knows and sees all things; the thoughts of men's hearts, and all their secret designs in the dark against his ministers, people, and interest:
forgive not their iniquity, neither blot out their sin from thy sight; they had sinned the unpardonable sin; or, however, a sin unto death; for which prayer for the forgiveness of it was not to be made, 1Jn 5:16; this the prophet knew: what he here imprecates, and both before and after, must be considered, not as flowing from a private spirit, or from a spirit of malice and revenge; but what he delivered out under a spirit of prophecy, as foretelling what would be the sad estate and condition of these persons; for, otherwise, the temper and disposition of the prophet were the reverse; and he was inclined to sue for mercy for these people, as he often did; wherefore this is not to be drawn into a precedent and example for any to follow:
but let them be overthrown before thee; by the sword, famine, and pestilence: or, "let them be made to stumble before thee" (i); and fall into perdition; they having made others to stumble in their ways from the ancient paths of truth and goodness; so that it was but a righteous thing that they should be punished after this manner; see Jer 18:15;
deal thus with them in the time of thine anger; the set time for his wrath to come upon them to the uttermost; then do unto them according to all the imprecations now made; which the prophet foresaw, and believed he would do; and therefore thus spake.
(i) "propellantur in offendiculum coram te", Junius & Tremellius, Piscator; "offensi ruant coram te", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
18:23 forgive not-- (Ps 109:9-10, Ps 109:14).
blot out--image from an account-book (Rev_ 20:12).
before thee--Hypocrites suppose God is not near, so long as they escape punishment; but when He punishes, they are said to stand before Him, because they can no longer flatter themselves they can escape His eye (compare Ps 90:8).
deal thus--exert Thy power against them [MAURER].
time of thine anger--Though He seems to tarry, His time shall come at last (Eccles 8:11-12; 2Pet 3:9-10).
Referred by MAURER, &c., to the beginning of Zedekiah's reign.